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SERM. selves alone, and neglecting the duties XII. which they owed both to God and

man.

And as it was a warning to the Pharisees, so also was it an encouragement to the Disciples. If they did not then experience the extremes of poverty and anguish like Lazarus, they were to be called in the course of their ministry to encounter greater evils than those of Lazarus, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness d But though they had their evil things for a season, they were assured of better things in store, if they patiently and resolutely persevered in their appointed course of life. though in the present world they should be destitute, afflicted, and even tormented, yet in the world of Spirits they should be abundantly comforted; for they should be received of Angels their fellow-servants in the work of the Lord, and placed among the Patriarchs in the kingdom of their Father. As they had been pre-eminent in sacrifice and service, so also should they be pre

d 2 Cor. xi. 27.

And

eminent

eminent in glory. They should sit SERM. upon twelve thrones judging the twelve x11. tribes of Israel.

AFTER thus explaining

the parable in its primary design as bearing a reference to our Saviour's auditors, I proceed to apply it in a general view, as an argument of doctrine, and as a lesson of instruction to the Christian world.

AND first, as an argument of doctrine; it contributes to dispel any doubts that we might entertain of an equitable and impartial Providence, when we review those inequalities of fortune which subsist among mankind. To a superficial regard a state of affluence may appear a mark of God's favour and a state of indigence a token of his displeasure. To correct so erroneous a thought the parable instructs us, not to judge of the condition of man by the present life alone, but to take into the account the whole compass of his exist ence both in this and the future life. We have here an account of two men in the opposite extremes of temporal

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SERM. fortune, whose destinies are totally reXII. versed in the spiritual world: for he that had his good things is consigned to torment, and he that had his evil things. is advanced to happiness.

But here again there is need of caution that we do not fall into an opposite error of greater magnitude, that a man, who is gifted with abundance, is on that account in less favour with God, and that a man, who is placed in indigence, is on that account in greater favour. For suflicient assurance is given us in the gospel, that God appreciates the different characters of men, and will award them their respective destinies hereafter, not according to their present lot in life, whether prosperous or adverse, but according to the application of their present lot, whether beneficial or unprofitable.

If the scriptures occasionally speak: of riches with suspicion and of poverty with complacence, the reason most probably is, because in the natural tendency of things riches are more liable to abuse and poverty is more susceptible of improvement. As far as a state of affluence attaches men too closely to the concerns of this world, it may be regarded as detrimental, because it

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weans

weans them from the necessary care of SERM. their eternal interest: and as far as a XII. state of indigence detaches their affections from the things of earth, it is beneficial, because it directs their endeavours to their final and eternal weal.

And this we may presume is the rcason, why our Lord ascribes a blessing to the poor and a woe to the rich. The poor, being disengaged from worldly wealth, were more disposed for the reception of his doctrines, and were consequently better qualified for the attainment of his beatitudes. And the rich, being entangled with the cares of worldly wealth, were less inclined to attend to his instructions, and were consequently less deserving of his proposed rewards.

But though the scriptures occasionally speak of riches in the language of suspicion, yet they also teach us that riches and all other temporal possessions are imparted unto men in the light of benefits: and while they are subservient to their present comfort, they may be also made conducive to their final happiness; provided they are not abused in vicious or squandered in unprofitable pursuits, but according to the design of

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SERM. of Providence are hallowed to the ser XII. vice of God and the benefit of men. If they so improve their abundance, it will become a blessing to them even beyond this life; and though they have their good things now, they will also have exceeding better things hereafter

In like manner the scriptures also teach us, that a state of indigence or adversity is the dispensation of a wise and gracious God, who has ordained or permitted it even in mercy to mankind, for the purpose of correcting their errors, of enlarging their virtues, and of setting their affections on a better and a happier state. If they so improve their indigence, it will also become a blessing to them in another life; and though they now have their evil things for a season, they will hereafter have their good things to all eternity.

Thus whenever we are perplexed in beholding those inequalities of fortune which Providence has appointed in the world, we see where to resort for a solution of every difficulty. The light of the gospel dispels every doubt by placing in our view the whole compass of our existence. Though the condition of the rich and the poor be apparently very

different

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