174

CHRIST delivers the Parable of the Rich Man and Lazarus. Sect. 125.wore Robes of Purple, and Vefts of fine Linnen, Linen, and fared fumptuand daily feafted in a very fplendid and luxurious oufly every Day.

20.

Luke XVI. Manner. And there was in the fame Place a certain poor Man, named Lazarus (a), a Perfon indeed of eminent Piety, but in the utmoft Indigence and Diftrefs; who being unable to labour, or fo much as to walk, was laid down at his Gate, to beg the Rich Man's Charity; and all his Body being full of Sores and Ulcers, he was a most 21 miferable Spectacle; And being almost famished with Hunger, he earnestly defired to be fed, if it were but with the Crumbs, which fell from the Rich Man's Table; yea, he was in fo expofed and abandoned a Condition, that the very Dogs came and licked his Sores (b), which lay uncovered in the open Air.

(a) A certain poor Man, named Lazarus.] An exceeding proper Name, which feems (as Lud. Cappellus obferves,) to be derived from y 5, Lo azer, and fignifies a helpless Perfon; an Etymology on all Accounts much more natural, than that fo generally followed, which derives it from Eliezer, GOD is my Helper. Some have imagined, from the Name of Lazarus, and the particular Detail of Circumftances, that this was an History, rather than a Parable; but this must be a groundless Suppofition, as it is plain the Incidents are Parabolical. But the Criticifm of Lameirus, who explains it as a myftical Representation of the Jewish and Gentile Church, is far more extravagant.-Dr. Lightfoot, and others, have fhewn, that the Jews in their Gemara have a Parable much to the fame Purpose.

(b) Yea, the Dogs came and licked his Sores.] Had the Connection in the Original been attended to, I think there could have been no Debate among Commentators, whether this were mentioned as an Alleviation, or an Addition to his Calamity. For however lenient and healing the Tongue of a Dog may be in fuch Cafes, the Words ada na fhould be rendered yea; as Erafmus, Beza, Schmidius, and Calvin contend, and above all, Raphelius abundantly proves. (Annot. ex Xen. pag. 106, 107.) The Circumftance is furely recorded, to fhew that his Ulcers lay bare, and were not (as Isaiah in another Case expresses it, chap. i. 6.) either clofed, or bound up, or mollified with Ointment.Some Verfions add, that no Man gave unto him; which Grotius thinks is intimated, in his wishing to be fed with the Crumbs which the Dogs ufed to gather. (Mat. xv. 27.) If fo, it was with fingular Propriety, that he who denied a Crumb, is reprefented as unable to obtain a Drop; but as it is not expreffed in the Greek, either here, or in Abraham's Reply, I did not chufe to infert it.- Giving Alms will be no Security to thofe that live a fenfual Life.

(c) Carried by Angels into Abraham's Bofom.] The Jews affign this Office to Angels, (fee Drufius in loc.) and, no doubt, with the utmoft Propriety, confidering how fuitable it is to their benevolent Natures, and to the Circumftances of a departed Spirit. The Greeks (as Elfner, Obferv. Vol. i. pag. 255. and many others, have obferved,) affign Guides to the Souls

of

Rich Man also died, and

was buried.

23 And in Hell he lift up his Eyes, being in Torments, and feeth Abraham afar off,

and Lazarus in his Bofom.

The Rich Man begs in vain for a Drop of Water to cool his Tongue.. 175 The Rich Man alfo died quickly after him; for all Sect. 125. his Riches were not fufficient to procure the leaft Continuance of his Life; and he was buried, with great Funeral Solemnity and Pomp. But ob- Luke XVI, ferve the Difference of their Circumftances be- 23. yond the Grave. This poor fenfual Creature was by GoD's righteous Vengeance condemned to everlasting Mifery; and in the unfeen World (a), being in the midst of Torments, aggravated by all the Indulgence and Delicacy of his former Life, be lifted up his weeping and despairing Eyes, and Jaw Abraham from afar, and the poor defpifed Lazarus lying in his Bofom, as a newly received Guest at the heavenly Banquet, placed next the Father of the Faithful himself.

24 And he cried, and faid,

Father Abraham, have Mercy on me, and fend Lazarus, that he may dip the Tip of his Finger in Water, and cool my Tongue; for I am

tormented in this Flame.

And calling out with the greatest Earneftness 24.
and Importunity, he faid, Oh Father Abraham,
have Compaffion upon me, a poor unhappy Defcen-
dant of thine, and fend Lazarus, not to reach
out to me any of the Dainties of Heaven, for I
prefume not to ask so great a Favour, but only to
bring me a little Water; and if I may not have
a Draught of it, I should be thankful if he might
be permitted to dip the Tip of his Finger in Water,
to refresh my Tongue (e), tho' it were but for a
Moment;

of the Dead, to conduct them to their refpective Seats.It is ftrange, any should render
TOU NOλTOU TO Alpaau, Abraham's Bower, or (with Jac. Cappellus,) Abraham's Haven. Our
Tranflation is in all Refpects much more juft. It alludes to the Way of reprefenting the
Entertainments of Heaven, by fharing a magnificent Banquet with Abraham, and the other
Patriarchs: (Compare Mat. viii. 11. and Luke xxii. 30.) And nothing can better defcribc
the Honour and Happinefs of Lazarus, who had lain in fo wretched a Condition before the
Glutton's Gate, than telling us that he was placed next to Abraham, and fo lay in his Bofom.
(Compare John xiii. 23.) Thus Cafaubon and Grotius well explain it.- -As for the Rich
Man's feeing him there, Mr. L'Enfant thinks, the Jews borrowed this Manner of speaking
from the Greeks, who defcribed the Seats of the Bleffed as feparated from thofe of the Damned
by a great impaffable River, from the oppofite Banks of which they might converfe. Many
of them alfo exprefsly speak of a great Chafm interpofed. See Elfner. Obferv. Vol. i. pag. 256,
257. and Grotius in loc.

(d) In the unfeen World.] This feems generally the Senfe of the Greek Word, aɗns, as was obferved before, Vol. i. pag. 546. Note (f). Both the Rich Man, and Lazarus, were in Hades, tho' in different Regions of it. See Grotius's learned and judicious Note here. (e) Dip the Tip of his Finger in Water, &c.] The Hebrews drank their Wine mingled with Water; and large Quantities of Water, on one Occafion or other, were used at their Feafts: (See John ii. 6.) There feems therefore in this Petition, a proper Allufion to that.

Archbishop Tillotfon obferves, with his usual Vivacity, that this is the only Inftance we meet with in Scripture, of any thing that looks like a Prayer put up to a glorified Saint (Tillotf. Works, Vol. ii. pag. 142.) and even here the Application was in vain, and no Relief was the Saint capable of giving.It is obfervable, the Rich Man speaks, as knowing

Lazarus,

176

Luke XVI. 25.

25 But Abraham faid,

Son, remember that thou in thy Life-time receivedft thy good Things, and likewife Lazarus evil Things: but now he is comforted, and

thou art tormented.

He begs that Lazarus might be fent to convert his Brethren : Sect. 125. Moment; for I am so tormented in this Flame, that it excites an intolerable Thirft, which is continually raging and preying on my very Soul. But Abraham faid, with awful and inflexible Severity, Son, remember the former Days, when thou and Lazarus were upon Earth; that thou didft then in thy Life-time receive thy good Things, which thou waft fo foolish as to chufe, in the Neglect of Go D, and of thy Soul; and likewife Lazarus then received [his] evil Things, of which thou waft Witnefs: But now the Scene is changed, fo that be in his Turn is comforted, and thou art justly tormented; and neither his Joy, nor thine Anguish, can admit of any End or Interruption. 26 And befides all this, as to the Favour thou defireft from the Hand of Lazarus, it is a Thing impoffible to be granted; for between us and you there is a great Chafm fixed; a vast unmeasurable Void is interpofed; fo that they who would go from hence to you, if any fhould be fo compaffionate as to defire to help you, cannot; neither can they who are there, come unto us; but we are ftill to continue at an unapproachable Distance from each

26 And befides all this, between us and you there is a great Gulf fixed fo that

they which would pafs from hence to you, cannot; neither can they pafs to us, that

would come from thence.

27 Then he faid, I pray thee therefore, Father, that

thou wouldeft fend him to my Father's House:

28 For I have five Brethren; that he may testify

unto

Lazarus, and as supposing, (ver. 28.) that his Brethren might know him, if he appeared to them.

(f) I have five Brethren, &c.] As no Mention is made of any furviving Wife and Children, but his five Brethren are decribed as living still together in his Father's Houfe, one would igine that our Lord intended, to reprefent this wretched Creature as a young Man, who unhappily for himself, like many modern Rakes,) coming early to the Poffeffion of his Eitate, foon broke his Conftitution by Debauchery, and fo left his Riches to the younger Children of the Family, having no other Heirs.

unto them, left they alfo come into this Place of Tor

ment.

But that would have no more Effect than Revelation. 177 may be fent, to teftify to them the Reality and Sec. 125. Importance of this Invisible World, that they may be awakened to avoid thofe Evil Courses that have 28. been my Ruin, and may not also come into this Place of Torment.

Luke XVI.

But Abraham said in Reply to him, Thou know- 29
eft they have an excellent Divine Revelation in the
Writings of Mofes and the Prophets; let them but
bearken to the Warnings and Inftructions that are
given by them, and they have Means fufficient to
fecure them from that Danger.

And when the poor tormented Creature found, 30
this alfo was objected to, he pleaded still in their
Behalf, and faid, Nay, Father Abraham, they
will flight these, as I foolishly did
but furely
if one go to them from the Dead, they cannot with-
ftand fo awful a Meffenger, but will undoubtedly
repent, and reform their Lives.

;

any

But Abraham put an End to the Difcourfe, 31
with an Affurance of the Fruitlessness of fuch
extraordinary Means for their Conviction; and be
faid to him, The Evidences of the Divine Reve-
lation are fuch, that if they hearken not to Mofes,
and the Prophets, neither will they be perfuaded to
a thorough Repentance and Reformation, tho' one
Should arife from the Dead to vifit them (g). For
tho' it might indeed alarm them for a Time, the
fame Prejudices and Lufts, which led them to
despise those Methods of Inftruction that GoD
has given them, would alfo lead them e'er long
to flight and forget fuch an awful Apparition, as
defire they might fee.

you

(8) If they bearken not to Mofes, &c.] It is true, Mofes no where exprefsly afferts a future State of Rewards and Punishments; yet the Facts recorded by him strongly inforce the natural Arguments in Proof of it; and the Prophets fpeak plainly of it in many Places. See Pfal. xvi. 9, 10, 11. xvii. 15. xxiii. 6. xlix. 14, 15. lxxiii. 17, & feq. Prov. xiv. 32. Ecclef. iii. 17, 21. xi. 9. xii. 7, 13, 14. and Ezek. xviii. 19, 20, 21.Bishop Atterbury has excellently fhewn the Juftice of Abraham's Affertion here, in his incomparable Difcourfe on this Text. (See his Sermons, Vol. ii. Serm. 2.) The Impenitence of many, who faw another Lazarus raifed from the Dead, (John xi. 46.) and the Wickednefs of the Soldiers, who were Eye-witnesses to the Refurrection of Chrift, and yet that very Day fuffered themselves to be hired to bear a falfe Teftimony against it, (Mat. xxviii. 4, 15.) are moft affecting and aftonishing Illuftrations of this Truth: For each of those Miracles was far more convincing, than fuch an Apparition, as is here referred to, would have been.

178 Reflections on the Cafe of the Rich Sinner and the Poor Saint.

Sect. 125.
Luke xvi.
19,--21.

Mo

IMPROVEMENT.

OST evidently may we learn from this Parable, that it is impoffible to know either Love or Hatred by any Thing that is before us under the Sun. (Ecclef. ix. 1.) Who that had feen the Pomp and Plenty of this Rich Sinner, and compared it with the Indigence and Mifery of Lazarus, would have imagined, that the latter had been the Child, and the former the Enemy of GOD? But let us judge nothing before the Time. (1 Cor. iv. 5.) Our Lord Jefus Chrift fhews us the Period of all the Profperity of the Wicked, and of all the Calamities with which Good Men may be exercised.—And what availed the Luxuries of Life, or the MagVer. 23, 24. nificence of Burial, to a Wretch tormented in Flames? Surely the Fiercenefs of those Flames would be proportionable to the Luxury in which he had formerly lived, and the Senfe of his Torment be heightened by the Delicacy he had once indulged. May GoD awaken those unhappy Perfons, whatever their Rank in the present Life may be, who place their Happinefs and their Glory, in being clothed in Purple and fine Linnen, and faring fumptuously every Day! May they lift up their enchanted deluded. Eyes, and fee that pointed Sword of the Divine Vengeance, which is fufpended over them by fo weak a Thread; and, may they take this Warning from one greater than Mofes and the Prophets, from one that came from the Dead to inforce it, that they pafs not into that Place of Torment !

Ver. 22.

Ver. 23.

Ver. 25.

Let poor afflicted Saints take Comfort in what has now been read, tho' they may be defpifed and flighted by Men. The Time will shortly come, when thofe Angels, that now defcend in an invifible Form to minifter to them, will appear as their Guard to convoy them to the Regions of Glory. Abraham's Bofom will be opened to them, and the Dainties of Heaven be fet before Multitudes, who, perhaps, while on this Side the Grave, hardly knew how to procure even the Neceffaries of Life.

May we never view thofe Seats of Glory, as this wretched Senfualift did, at an unapproachable Distance! Let us think seriously of his deplorable Circumstances, when he asked a Drop of Water from the Tip of Lazarus's Finger, and yet was denied. Dreadful Reprefentation! yet made by Christ himself, who furely knew how to defcribe the Cafe with the utmoft Propriety. Behold, oh our Souls, this Son of Abraham in that flaming Prifon, in all the reftlefs Agonics of Torment and Defpair; and we may judge what Dependance to place on a Defcent from pious Anceftors, or a Participation of external Privileges.

We enquire not curiously into the Motives, which engaged him to Ver. 27, 28. request, that fo extraordinary a Warning might be fent to his Brethren; whether it might proceed from a Remainder of natural Affection, from a Fear of meeting them in the fame Mifery, or from a Mixture of both.

It