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passion is less himself, if he do not wholly lose himself.

Thirdly, I observe, that the poor man who is commended, he is distinguished by his name : but for the rich man who is disparaged, there is no name for him. From whence I observe, that prudence and caution are to be used, where men reprove and disparage : reprove with concealment forbear names and persons ; convince by reason and argument. Lazarus who is commended is named : but for the rich man who is disparaged, there is no name for him.

Again, we are to understand, that it is neither a virtue to be poor, nor a fin to be rich. The explication must be, that thou did'st use thy good things for pride and voluptuousness &c; and this is the condemnation of the rich man ; not simply that he was rich, but that he used his riches for pride and luxury; and not for instruments of vir


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Likewise Lazarus evil things. That is, those evil things in the course of this life, did attain the peaceable fruits of righteousness and virtue, a submission to God, and self-surrender.

It is a mistake to think that poverty is a state of perfection, or any ways meritorious, for we are nei. ther recommended, nor disparaged to God, by either; and both states have their temptations; the rich, to insolency; and the poor to baseness. If the poor man be surly, he gains no advantage by his poverty ; and if the rich man be haughty, he had better have been without his riches. The rich man was not disadvantaged because he had his good

things in this life, but because he did not well use them : and the poor man was not rewarded for his poverty, but because it was subjoined with submisfion to God's providence.

But these things I only hint by the by. In the words you have these three things represented.

1st. In this life, under the managery of ordinary providence, the worst men may abound with the good things of this world, when better men are straitned, and want even the necessary conveniencies of life.

2ly. If we would take a right estimate of man, we must not only confider him in respect of the prefent state, but also of the future.

3ly. The state of man in the world to come holds a proportion with something of him here: the temper of his mind, the frame of his spirit, the course of his actions.

ift. In this life, under the managery of ordinary providence, the worst men may abound with the good things of this life, and better men are sometimes shortned, and want even the necessary conveniencies of life. Of this I shall speak but a word, because it is a matter of easy observation. This David, Job, and Jeremiah stumbled at.

The pfalmift tells us, Psal. xvii. 14. That there are men that have their portion in this life ; and that good men are oftentimes in want and necessity, while these are in plenty themselves, and leave their substance to their children. So Psal. lxxiii. 3, 4, 5, 6, 7. I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death, but Vol. I,



their strength is firm. They are not in trouble as other men, neither are they plagued like other men. Therefore pride compaseth them about as a chain ; violence covereth them as a garment. Their eyes stand out with fatness. They have more than heart could wish. The like you have, Jer. xii. 1. Righteous art thou, O Lord when I plead with thee : yet let me talk with thee of tly judgments ; wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?

This is the short account that I would give of this matter : that the administration of the things of this life, doth not at all belong to the kingdom of Chrift; but they come from another hard. To make a man to be a rightful owner, he must prove his title, either from descent, from some that were before him ; or by a fair and lawful acquisition, by his good employment and improvement of his stock and talent in fome honest way, and that he hath not got his wealth by violence, fraud, or cosenage : for this is a maxim with us (and they are disturbers of the world that go upon any other ground) that right froperty and title are founded in nature, nct in grace. God gave the world and the things thereof unto the fons of men. If I would prove this to be mine, I must prove my title, not by miracle ; but as the law and usage of the country where I dwell do state and determine : therefore I will say no more in this particular.

2ly. This particular is of great importance : If we will take a right estimate of man, we must consider him also in respect of another state ; for less


of him is here, and more in another world. That which is most a man's own, may be least in worldly appearance. And

3ly. The state of men in the world to come, holds a proportion to mens spirits and temper, to the tenour of their lives and actions. And this is clear from the text, fon, remember, thou in thy life-time receivedst thy good things, and Lazarus, evil things ; wherefore he his comforted, and thou art tormented.

Not that we are to suppose that it is either a virtue, to be poor ; or a fin, to be rich : therefore we must supply these words from the context, and take the sense of them to be this : son, thou in thy lifetime, had's thy good things ; and did'nt use thein to luxury, excess, and riot, pride, haughtiness, and fcornfulness; and did'st not use them, as instruments to virtue, and arguments to thankfulness : whereas a man should honour God with his substance, and the rich in this world should be rich in good works ; and not high minded, nor trust in uncertain riches, but in the living God. The want hereof was condemnation of the rich man, not that he was rich, but that he did use his wealth to pride and luxury; not as instruments of virtue, and arguments to gratitude.

So on the other side : thou in thy life-time receividst thy good things, and Lazarus evil things ; therefore he is comforted. Not that he was therefore comforted, because he was poor in this world, and did receive evil things here ; but because those evil things he received in the course of his life, did attain the peaceable fruits of righteousness, as the apostle S 2


speaks, Heb. xii. 11. They put him upon the exercise of those virtues that his condition requiredthat is, fubmiffion to God, and felf-surrender, and acquiescence in the difpenfation of providence. For that is a fancy which the papists go upon, that the state of regular obedience, and single life, and poverty, are virtues in themselves, and meritorious, and a state of perfection. For we are neither recommended to God by means of our worldly estate, nor further from his acceptance, meerly for our worldly poffeffions and riches. Both states, either of wealth or poverty have their difficulties ; and we are concerned to know what temptations we are exposed unto by either of them. If the rich be tempted to pride, and insolence ; the poor may be tempted to baseness, and discontent. And if this be his case, he will receive no advantage by his poverty: and if the rich man become through his riches, haughty, proud, and insolent, he had better have been without them. You must therefore take the explication from the context. The rich man was not disadvantaged, because he had the good things of this life ; nor the poor man recompenced, meerly for his poverty ; but because it was accompanied with humility, submission, and contentation in the divine providence.

These two latter points being of great concernment, I shall speak distinctly to them.

1. That if we would take a right estimate of man, we must consider him, in respect to a double state, here, and hereafter,

II, That

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