The wicked man's misery, and the poor man's hope and comfort being a sermon upon the parable of Dives and Lazarus : wherein is briefly discovered the miserable estate and condition of those who are guilty of uncharitableness, pride and covetousness : as also, the happy rewards and enjoyments which are prepared for the righteous, who patiently endure afflictions in this world / by the Reverend Dr. Pead ...

Luke XVI. Ver. 19, 20, 21.

Ver. 19.

There was a certain Rich Man, which was cloath∣ed in purple and fine linnen, and fared sumptuously every day. And there was a certain Beggar named Lazarus which was laid at his Gate full of Sores. And desiring to be fed with the crumbs which fell from the rich mans table: moreover the dogs came and licked his sores, &c.

THE Pharisees, who were present at our Savi∣our's Conference with the Disciples, in the for∣mer part of this Chapter, were so netled at his pithy and home Discourse, that they mocked at, and deri∣ded him, viz. Because he exclaimed against those sins they were strongly prone to, and wilfully allowed themselves in; namely, Covetousness and Ʋncharita∣bless: He therefore, to convince them of their Folly, and, if possible, to reduce them to a more generous and humane frame of Spirit, ushers in a very not able and affecting Parable, adorned with illustrious Instances, and furnished with memorable Characters: There was, says he, a certain Noble Man who lived softly, had many Attendants, full Tables, a stately Palace, every thing that was great, good, and desirable in this Life. And there was a poor indigent Man, called by the Name of Laza∣rus, destitute of a comfortable Habitation, his Belly pinched with hunger, his Spirits languishing for want of reviving draughts, his Countenance dejected and fading, and his Flesh being exposed to stress of weather, not having wherewith to defend it from boisterous Winds and other common Contingencies, broke out into Ʋlcers and putrify∣ing Sores. This miser able Creature makes to the rich Man's Seat, and fills his Courts with the doleful cries of a lan∣guishing

Soul; he begs, not for Dainties and sumptuous Diet, but only for waste Bread, the refuse of the Servants; or rather for the Crumbs which usually fall under the Table at Meals. This was the poor Man's request; that which is swept up with the rest of the litter, and thrown out of Doors to the Dunghil, was all that this distressed Lazarus most importunately desired, to allay the gripes & gnawings which sharp Hunger had created within him: But though his Necessities were so pressing, his request so modest and reasonable, and his Sores so angry and painful, (enough to have melted down an obdurate Heart into pity, and to have obliged the meanest Person to have spared from himself, and nourished such an afflicted Soul, (yet this avaricious and impregnable Wretch turns a deafned Ear, casts a dismal eye upon, and brow-beats this trem∣bling Beggar, and basely denies him that which his me∣nial Servants scornfully rejected. The Dogs which ge∣nerally are currish and snarling, ready to snap at, and fly upon strangers, here change their Nature, and, as it were, express their Pity by doleful howlings; and as if this was too little, medendi gratia linguas suas accommodant, run hastily to him, and endeavour the Cure of his Wounds by licking them with their soft and easie Tongues: Thus these Creatures supplied the Necessi∣ties of afflicted Lazarus, by the instinct of Nature, more than their Masters by all the Tyes and Obliga∣tions of Reason.

He was blest with a flourishing Estate, nothing that the World esteemed good great, and desirable, was with∣held from him; so that since Providence had thus unde∣servedly crown'd him with a plentiful Revenue, he could not, unless wrapped up in the Womb of Ingrati∣tude, have denied a small part of so vast an Income to this importunate Beggar; much less have refused him that inconsiderable Request of his, namely, The

crumbs which fell from his Table; such Offel which his Dogs blowed upon; But brutishly forgetting from whence his Riches sprang, and greedily fixing his Heart upon them, concludes, it Prodigality and ill Husbandry to part with any thing, tho' it were but a Rag to cover the Flesh, or a morsel to sustain the Hunger, or a draught to revive the languishing Spi∣rits of a Fainting Soul. Such dangerous Temptations are Riches, if Men are not Guarded with Grace, and well consider the Design of God in bestowing them. Hence our Saviour pronounces, That it is easier for a Camel to go through the eye of a Needle, than for a rich Man to enter into the kingdom of Heaven. Not that Riches are evils in themselves, but they become such by an imprudent Management, when Men suffer their Hearts to be drawn away by them. They are com∣monly Blessings; they were so to Abraham, Lot, Isaac, and Jacob; to Job, David, and Joseph of Arimathea: But such was the stupid brutishness of this Miser, he contracted such an inordinate love to his Estate, that he had quite lost all Humanity and Compassion: His only care was to keep what he had, drowning his Senses in Gluttony, Drunkenness, and all kinds of Sensuality, never once thinking of a Life to come; but O sad Catastrophe, and dismal change of things! Riches, tho' they defend from Hunger, Thirst, and o∣ther exterior Contingencies, yet they cannot bribe and stave off Death, neither insinuate with the Judge Christ Jesus for a favourable Trial, nor purchase a Mansion a∣mongst the Saints; he dies and awakes in the midst of scorching flames, and bituminous smoaks, scar'd at the gastly Spectrums and heideous Noises he meets with among Devils and damned Fiends Lazarus also dies, and is carefully conveyed into Abraham's bosom, a safe re∣pository, and never to Hunger, Thirst, and want more.

The words of the Text are properly divided into two special parts. The First is, A brief Narrative of a Rich Man's general Course of Living; he cloaths him∣self with rich, gay, and costly Raiment, and fareth sumptuously every Day. The Second Part is, A descrip∣tion of the Calamities that attend Poverty; Lazarus was full of sores, almost naked and famished, he begs for a little Sustenance, and that of the meanest kind, but was most uncharitably denied it. Now these two Generals demonstrate to us;

• First of all, That Riches are strong incentives to Luxury and Riotousness; this Rich Man fared Sumptuously every Day, he Entertained himself every Day with Luxurious Delights▪
• Secondly, That Riches tempteth to pride, Haughtiness, and Ʋncharitableness. This Elated Miser thought it beneath his Grandeur, either to look upon, or com∣miserate afflicted and languishing Lazarus; and there∣fore chides him by his Menial Servants, and sends him away empty as he came.
• Thirdly, That Poverty is a despicable State, and renders a Man most vile and mean in the Eye of others, how much soever good he hath heretofore done with what God hath blessed him with.

These are the three Topicks which will be the sub∣jects of my ensuing Discourse; only by the way it may not be improperly inserted, That by the Rich Man, and poor Lazarus, is figured out to us the dif∣ferent state of good and bad Men in this Life: Good Men, for the most part, are in mean and low Circum∣stances, and of small account, but are rich towards God, precious in his sight, and have their portion treasured up with him, according to that of James, chap. 2.5. God has chosen the poor of this World

heirs of the Kingdom of Heaven. The Wicked generally flourish, the World's affluences tumble upon them, but they have their Portion in this life; hereafter Fire and Brimstone, and an horrible Tempest, shall be the Portion of their Cup, Psal▪ 11.6.

But to proceed in order. First, Riches are strong incentives to Luxury and Riotousness. This noble man fared Sumptuously every Day; he observed no inter∣vals for Mortification, no time for holy Retirement, for a strict Examination of himself, for Prayer, Repentance, and other necessary Duties: Nor was he so Morally useful to others as was St. Agustine, who divided the Day into special Portions for needful bu∣sinesses; to reconcile disturbed Families, and link together enraged Neighbours in the Bonds of Amity, to observe and minister to the Necessities of the Indigent, to instruct the Ignorant, counsel the less wary; and such like. No no, this wealthy Wretch lived every Day to himself, de∣lighting his Palate with luscious Viands, and Falernia Liquors, loading his Stomach with Morsels, without any regard to Moderation; had no thoughts of, nor any earning bowels, after those who wanted, and would be glad of the meanest bit at his Table. After this Luxurious manner did he spend every Day; such strong and irresistible temptations are Riches, when Men are without Grace, and consider not the wise and holy pur∣pose of God in bestowing them; for tho' they are the pro∣per and peculiar Gifts of Heaven, and were promised to, and bestowed upon our Forefathers, as illustrious instances of the Divine favour, yet they are not to be prostituted solely to our selves, that is, to nourish and maintain our Lusts, for then they change their na∣ture, and prove the manifest ruin of Soul and Body. Upon which account, it may not be improper to in∣sert this Memorandum, That they who are bless'd with

Plenty and Store, ought to be very importunate with God, that he would moderate, and rectify their Appe∣tites, keep and restrain their Hearts, curb and limit their Desires, that they may not be taken up, and charmed with their Wealth, as to forget the Concernments of their Souls, and suffer them to live out a long Eternity with the Damn∣ed Crew, in the unhappy Residences of Misery. There∣fore our Saviour, ever and anon, is giving a special charge to Rich Men, that they be very cautious and wary, lest they should be Inchanted, and betrayed by Superfluities, which like the Syrens, whom the Poets speak of, as it were, lie in wait for Men, and seduce them by their pleasing, and almost irresistible Charms. It was an excellent Prayer of Agurs, Prov. 30.8, 9. O Lord, says he, Give me neither poverty nor riches; feed me with jood convenient for me: Lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain.

Having weighed in an even Ballance both a prospe∣rous and an adverse state, and considering what in∣conveniencies the extream of their condition would bring men into; the one tempting them to Luxury, Drunkenness, and Gluttony, the other to Theft, Ly∣ing and Perjury; Prostrates himself before God, with rectified desires, a moderate appetite, and an humble heart, and beseeches him to bless him with a condition neither too wealthy, nor too despicable: to the end he might not be prompted to such enormous sins. When Riches are enjoyed without a just sense and fear of God, they lead men into manifold extravagances; the ap∣petite which once perhaps was corrective, and as scan∣ty as a mean competency, now enlarges it self, and grows as comprehensive in its wishes, as the Estate abounds; Now the Heart is fixed upon its desired Treasure; and no less taken with all the pleasures

and seemingly delights it can procure and purchase, to violate a divine Commandment; when obedience there∣to stands in competition with Money, is thought no sin, but rather a special instance of policy and pru∣dence. In a word, and to borrow the expression, The love of Money spends all its desires upon it self, to purchase nothing but unsatisfying instruments of Exchange, or Su∣pernumerary Provisions; and ends in emptiness of Spirit.

This Rich Man in the Text spent all his thoughts, how he might advance to the height of an Epicures Life; what shall I eat? or what shall I drink? or what shall I put on? the World seemed too little to answer his greedy desires; too empty to furnish his Table with such varieties his extended Appetite most passionately craved after. His Estate was large, and his Mind an∣swerable; nay, rather more diffusive: So that though he was plentifully accommodated with the sublimest rarities, yet still he seemed unsatisfied; but sure this is not the end of our Creation, God has not designed us meerly for these lower entertainments. Our Spirits are capacious Beings, of eternal duration, and must live in another World for ever, after this is consu∣med. Where then is thy policy? O Dives? Where is the sense of thy Voluptuous faring? Thou must not al∣ways abide here; thy Riches, Honours, and Luscious Delicates, all must perish, and thou Stript into a naked Spirit, and answer for all thy Transactions at the Tre∣mendous Bar of Justice, where neither thy Wealth nor Grandure can procure thy favour with Judge or Jury, the meanest Peasants shall then be as great as thou, and find as much receptance at that Grand Assizes. But to proceed to the second general Head, namely,

Secondly, That as Riches are strong Incentives to Luxury and Riotousness, so to Pride; Haughtiness and Ʋncharitableness. This wealthy Miser thought it too

great a Reflection upon his Dignity and Person, to look upon, or commiserate afflicted Lazarus; and therefore he imperiously charged his Servants to for∣bid him begging, and to send him away empty as he came.

He considered that such an Estate as he was posses∣sed of, called for Lofty looks, a starch'd carriage, big words, and full commands, a visible separation of himself from his inferiours; and that which enhansed his Estate, speaking to others by the mouth of his Servants, be∣ing difficult of access, and carrying it in all things with Majesty, Pomp, and an imperious Deportment. It had therefore been a visible slur upon his Person, to have seemed afflicted with the complaints of poor Lazarus, to have stepped from his seat and viewed this Beggar's Condition, and commanded supplies for him. Should he, who was advanced to the very top of ho∣nour and magnificence; he, who had attendance al∣ways at hand, whose grandeur was noised abroad, and became the wonder and admiration of the Neighbouring Villages; he whose cloathing was Royal Purple, whose Linnen the Richest that Acajah could furnish him with; he whose Presence was the Terrour of his Houshold, and the astonishment of the Vulgar; Should such a one, thus incircled to the rarest accommodation's of Fortune, so far demean himself to stoop to a Person fallen into the depth of Disgrace, attended with all the Instances of Contempt and Derision, as was deject∣ed Lazarus? No, no, let him away from my Gate, and get his Belly full at some Cottage or other. Thus Riches are apt to make us forget our selves, they in∣toxicate our understanding, and Prompt us to over∣rate our selves; they lift us up above our Sphere, and lead us to contemn and slight those who are not in such fortunate circumstances as our selves. Com∣mon

Experience gives us too many, and palpable In∣stances of this kind; some who through meanest of Pa∣rentage, or other unhappy Contingencies, have lived in an Ordinary Capacity, and while thus bereaved of Fortunes Gifts, possibly were Humble, Meek, and Condescending, forward to assist when useful, and apt to be affected with the Calamities, and pressing necessi∣ties of others; but when the tide has changed either their Industry blest to a plentiful Etate, or they star∣ted into a wealthy Condition, by the last Will and Testament of a deceased Friend, or familiar Acquaintance, their disposition has changed too Now their late Translation speaks greater things; their Conversation must be with those who are of the same Rank and Qua∣lity with themselves. Now their wonted Apparel, which was plain and suitable to their Condition, must be of another Mode and Figure, set off with curious Trimmings, and fashionable Appurtinances; their Car∣riage more Airy and affected, their Countenances more Elevated and Stately; their Speech more Majestick and Uncooth, former Acquaintance must be buried in Oblivion, the poor not worthy of their notice, or at least have nothing to spare for them; their Pride and Grandeur must be maintained; but what an unfor∣tunate case is this, that men should forget from whence they are, and value themselves so much upon such un∣constant and perishing things as Riches are? what art thou the better for thy wealth? wherein dost thou exceed thy meanest Brother? Reckon not upon Wealth, for God is no respecter of Persons. A Beggar, it may be, is more in God's favour than thou, and shall be admitted within the vail to Joy and feast himself for ever with those rare, unseen repasts which Divine Wisdom has contrived for those who express their Love and Loyalty to him, whilst thou shalt be dragged

away by the common Accuser, and his Angels, into the Repositories of shame and sorrow, there to suffer the utmost heats of Sin-revenging God.

But besides the stupid folly of being puffed up in con∣ceit, because thy Lot is fallen into a fair Heritage; Daily experiences almost evinces us, that riches are Tran∣sient Pleasures, like unto the flower of the field, which to day is blown, gay, and beautiful, and to morrow faded, and fit for nought but to be helped together with the grass: Thou callest thy self to day a substan∣tial, wealthy person; Houses in abundance, Land large and fruitful, Bags full, and running over, but by the morrow perhaps thou mayest be weeping to see thy Tenements laid in Ashes, thy Money snatch'd away by the silent crafty Thief, or perhaps, thou weeping, sigh∣ing, and roaring in Hell; thou knowest not but the Sentence is gone forth from God; Thou fool, this night shall thy Soul be required of thee, and then whose shall those things be which thou hast provided? But if it so falls out, that thou shouldst out-live thy Happiness, see thy self stripp'd of all thy Pomp and Riches, thou mayest justly expect to meet with hard usage; for, (besides the many Reflections which would certainly be cast upon thee, that this sad Catastrophe, and dismal change of things, is a just Judgment upon thee for thy Pride, Arrogance, Self-conceitedness, and Ʋncharitableness, du∣ring thy Prosperity,) Men would be so far from pit∣tying thy downfall, and considering thy necessities, that rather they would reproach thee for thy Poverty, and laugh at thy Calamities. The World is apt to remember faults, and never at a better time, than when Men are fallen into decay, and stand in special need of common help, then the generality lay their heads together, and recount as many failings, which may harden them against a charitable disposition; but enough for the second

general thing, namely, That Riches are strong Temp∣tations to Pride, Haughtiness, and Ʋncharitableness. The other remaining Topick, namely, That Poverty is a most despicable state, and renders a Man most vile and mean in the Eye of the World; drawn from the mise∣rable Condition of Lazarus, and the base usage shewn him in his Low Circumstances by the Rich Man, shall be my business the next opportunity. I now pro∣ceed to make same special Use of what hath been said at this time, and so conclude.

And the first Ʋse is; That if Riches are such Lures and strong Temptations, it should serve for an Ad∣monition to those who are blessed with them, that do not set too great a value upon them, nor hug them with too much eagerness and desire; that they labour to make their love of Wealth subservient to their Love of Heaven, and heavenly things, that they learn to admire and adore their Creator, who has cast their Lot in a fair Heritage, and rightly understand his wise and holy purpose, in crowning them with Pros∣perity, that Riches are not given to spend them up∣on our Lusts, to live sumptuously every Day, to trifle our time in ease, Idleness, and security; this is the abusing of Riches, No, no, they are given to more excellent ends; To encourage us in our Duty, to give our Children good Education; to help the Fatherless and Widow, the Op∣pressed and Stranger; it is sad to consider, how Lavish and Prodigal many are, whom fate has blest with plen∣ty and store, laying out vast sums in beautifying build∣ings, dainty fair and well furnished Wardrobes, and the like, while the poor perish at their Gates: Dives was so taken up with his various and extravagant Diver∣sions, that he could spare no time, or rather would not, to hear the doleful Complaints of distressed La∣zarus, or to see, consider, and relieve his necessities.

He was cloathed in Purple and fine Linnen; his belly filled with the best of Provisions, and therefore con∣sidered not what it was to be Hungry, Thirsty, Naked, and Friendless, he was not tormented with that sharp Thorn which so miserably afflicted Lazarus, that he cryed, Oh! fill my craving Stomach with the crumbs that fall under thy Table, with those superfluous morsels which are thy Dogs Food; I desire not that which thou feedest upon; nothing else but the worst bit thy Servants leave; this is my request, this I should be glad of, and without some speedy relief, I shall faint and drop, and perish at thy Gates. This dismal Story no way affected this Inexorable Wretch, but he rather chid him for his importunity, than Pitied him for his poverty. One would have thought that such expressions as these were enough to have pierced the most obdurate heart, and to have melted it down into Compassion; but such is the unhappy proof of an heart enamoured with, and inseparably fixed upon Riches. Let it therefore be a Caveat to those who are favour'd with the smiles of fortune, that they do not reckon too much upon their prosperous condition, nor be too much in love with it.

Secondly, The second Ʋse is, That since Riches are apt to seduce and betray men, tempt them to forget God and themselves; let those whose fortunes are mean in the World, learn to be content in their State. They have the more leisure to look after the concernments of their Souls, and to provide for their long Journey into Eternity; they are free from abundance of Cares, Fears, and Troubles; they are not perplexed with con∣triving how to purchase such an Estate, not over∣whelmed with the fear of losing it, but have many fair opportunities of preparing themselves for the em∣braces of the Father of Spirits. Therefore Christian, grudge not that thy Portion in this Life is so narrow,

if thou art brought to a morsel of bread, to a draught of water; yet even this is enough to bear thy charges to Heaven: But if thou art not so fortunate to be Ma∣ster of this meaner Diet, thy Life will be only the shorter; and possibly God keeps thee short here, that he may plentifully reward thee hereafter; Heaven is suffi∣cient to make thee satisfaction for all thy sufferings; in God's presence there is fulness of Joy, and at his right hand are pleasures for evermore. To be received into that capacious world where are all instances of Joy, all the in∣gredients of felicity, to have all thy faculties enlarg∣ed; to the end they may relish those hidden Com∣forts to know and understand the methods of Providence, and to be made acquainted with the Arcana imperii, the secrets of Heaven.

Death is the Lot of us all, he invaded the Rich Man's Palace, as well as the poor Man's Cottage; he storms the Princes Court, as well as the Peasants mea∣ner Habitation. High and Low, all must submit, when this grim Serjeant makes a demand. Neither VVealth nor Honour, neither beauty, nor VVisdom, nor any secular regard, can plead against Death, to priviledge a Man from the Grave. Which consideration should insinuate with Men, to be less in love with this world, and more thoughtful of that time when they must go into a fixed state, either of eternal happiness, or misery. But such was the stupid folly of Dives, that to dye was the least of his care, and the least in his mind. His chief∣est study was, what he should eat, drink, and put on; what sort of pleasures would best suit with, and ac∣commodate his Senses. In fine, his happiness was fix∣ed in these perishing enjoyments, and so fondly ima∣gined his condition immutable; But behold a woful change of things! In the midst of carnal security, Death steps in, an unwelcome Guest, a frightful Spe∣ctrum,

and irresistably hauls him from all his darling repasts, and crouds him into the Region of damned Spirits. Now he that was cloathed with Purple and fine Linnen, is inveloped in devouring and unquenchable flames; he that fared sumptuously and deliciously every day, is con∣fined to a loathsome dungeon, and doomed to suffer those intollerable preparations, and to enhance his Misery, Lazarus, whom he uncharitably denied the crumbs which fell from his Table, and without any reluctancy permitted to faint, languish, and dye at his Gate, is at a distance presented to his view lying in Abraham's Bo∣som, crowned with Glory, and encircled with the rades of eternal bliss. To Abraham he addresses himself, Pity my hard fate, consider my woful condition, see how the flames scorch and torment me, see how my tongue is parch'd with heat; I am so miserably afflicted, that I cannot ex∣press my self; I pray thee therefore to send Lazarus with a drop of water to abate the Anguish, and allay the throb∣bings of my enflamed Tongue. So great and vehement are the plagues of Hell, that the damned Spirits there cry continually for help and succour, but are not piti∣able Objects, having withstood the frequent tenders of Grace and Mercy.

To conclude, let us all endeavour to answer the end of God in whatsoever condition we are; if we be Rich, let us be Humble, Meek, and Modest, affable, Courteous, and Charitable; if Poor, Content, Thankful, and Holy. Now to the mighty Governour of the World, who loveth Mankind, and giveth to all Men according to Infinite Wisdom, be given the Kingdom, the Power, and the Glory, for ever and ever. Amen.

FINIS.