ere, for
which he must be "tormented" hereafter? and what are the "evil things"
which Lazarus receives in this world, for which he will be "comforted" in
the world to come?

I. In the first place, the worldly man _derives a more intense physical
enjoyment_ from this world's goods, than does the child of God. He
possesses more of them, and gives himself up to them with less
self-restraint. The majority of those who have been most prospered by
Divine Providence in the accumulation of wealth have been outside of the
kingdom and the ark of God. Not many rich and not many noble are called.
In the past history of mankind, the great possessions and the great
incomes, as a general rule, have not been in the hands of humble and
penitent men. In the great centres of trade and commerce,--in Venice,
Amsterdam, Paris, London,--it is the world and not the people of God who
have had the purse, and have borne what is put therein. Satan is described
in Scripture, as the "prince of this world" (John xiv. 30); and his words
addressed to the Son of God are true: "All this power and glory is
delivered unto me, and to whomsoever I will, I give it." In the parable
from which we are discoursing, the sinful man was the rich man, and the
child of God was the beggar. And how often do we see, in every-day
life, a faithful, prayerful, upright, and pure-minded man, toiling in
poverty, and so far as earthly comforts are concerned enjoying little or
nothing, while a selfish, pleasure-seeking, and profligate man is
immersed in physical comforts and luxuries. The former is receiving evil
things, and the latter is receiving good things, in this life.

Again, how often it happens that a fine physical constitution, health,
strength, and vigor, are given to the worldling, and are denied to the
child of God. The possession of worldly good is greatly enhanced in
value, by a fine capability of enjoying it. When therefore we see wealth
joined, with health, and luxury in all the surroundings and appointments
combined with taste to appreciate them and a full flow of blood to enjoy
them, or access to wide and influential circles, in politics and fashion,
given to one who is well fitted by personal qualities to move in
them,--when we see a happy adaptation existing between the man and his
good fortune, as we call it,--we see not only the "good things," but the
"good things" in their gayest and most attractive forms and colors. And
how often is all this observed in