a Contempt of the Poor, and an Unconcernedness for their Miseries. The next Part of the Parable openeth to us a very different and furprising Scene, viz. the different States of thofe Perfons in another World after their Departure from this. The one, inftead of his former Mifery and Want, is reprefented as immediately entering into a State of Rest and Felicity; the other as at once deprived of all his boafted Wealth and Grandeur, and entering into a State of Mifery and Torment: And it came to pass, that the Beggar, or poor Man, died, and was carried by the Angels into Abraham's Bofom. The rich Man alfo died, and was buried: And in Hell be lifted up his Eyes, being in Torment, and feeth Abraham afar off, and Lazarus in his Bofom. In what follows, though there are feveral Things defigned for Ornament, and not to be taken in the utmost literal Strictnefs, there are also very excellent Inftructions. We are told that be, the rich Man, cried out, and faid, Father Abraham, have Mercy upon me, and Send Lazarus, that he may dip the Tip of his Finger in Water, and cool my Tongue; for I am tormented in this Flame. The Anfwer Abraham returned is remarkable: Son, remember, that thou in thy Life-Time receivedft thy good Things, i. e. the good Things thou haft haft chofen for thy Happiness and Portion and likewife Lazarus evil Things; but now he is comforted, and thou art tormented. This fheweth the Equity of the Divine Procedure: The one had led a Life of Luxury and Senfuality here on Earth, wholly devoted to his Pleafures, the Luft of the Flesh, the Luft of the Eye, and the Pride of Life: The other had been poor and afflicted on Earth, but had borne all with Patience and Refignation to the Will of God, and had fstill retained his Faith, his Piety, and Integrity: For this is evidently fuppofed, though not directly expreffed; fince it is manifeft from the whole Scripture, that Poverty alone, feparated from true Priety and Virtue, can never recommend any Man to the Divine Favour. And then it is added, And, befides all this, between us and you there is a great Gulph fixed, so that they who would pass from hence to you cannot, neither can they pass to us, that would come from thence. Ver. 26. This is plainly defigned to fignify that the Happiness of the Righteous, and Mifery of the Wicked, in that future State fhall be unalterably fixed. The Righteous fhall continue in the unchangeable Poffeffion of the Happiness affigned them; and the Wicked shall have no Hope of being ever delivered from their miferable Condition, and admitted to the. Regions Regions of Blifs: All Applications and Cries for Mercy fhall then be ineffectual and vain: There fhall be no farther Opportunities for working out our Salvation, after this Life and State of Trial is at an End: Which is a Confideration of the highest Moment, and, if seriously believed, must have a mighty Influence to engage us to improve the prefent Seafons and Means of Grace. The laft Part of the Parable is defigned to inculcate this most important Inftruction, That God hath put fufficient Means into our Hands, even the Inftructions and Directions of his holy Word; by attending to which we may be directed how to obtain that future Happiness, and to avoid that future Mifery: And that, if we neglect or refuse to hearken to his Word, we cannot justly expect, that God should take any farther extraordinary Methods for our Convictions and Amendment: Or, if he should do fo, there is no Likelihood that thofe Means would prove effectual, for convincing and reclaiming those who reject the standing Revelation he hath given us. The rich Man is reprefented as faying to Abraham, I pray thee, Father, that thou wouldst fend him, viz. Lazarus, to my Father's Houfe; for I have five Brethren; that be may testify unto them, left they also come into this Place of Tor-. ment. ment. Abraham faith unto him, They have Mofes and the Prophets, let them hear them. And he faith, Nay, Father Abraham; but, if one went unto them from the Dead, they will repent. And he faid unto him, If they hear not Mofes and the Prophets, neither will they be perfuaded, though one rofe from the Dead. Ver. 27, 28, 29, 30, 31. Thus we see what a Variety of admirable Inftructions is comprized in this short Parable; how full it is of important Leffons represented in a moft lively Manner, and well fitted to ftrike and make a deep Impreffion upon the Mind! In like Manner the Parable of the Talents, Matt. xxv. 14-30, furnisheth feveral Inftructions of great Ufe. Our Lord had proposed a Parable like this, before he came to Jerufalem, Luke xix. 12-27. And then he repeateth it with fome Variations at Jerufalem, a little before his Paffion. We are there taught to regard all our Abilities, all the Advantages and Means of Improvement we enjoy, as Talents intrusted to our Care and Management by the fupreme Lord, who will call us to a ftrict Account, whether and how far we have improved them: That, if we have been diligent and faithful in the Use and Improvent of thofe Talents, we fhall receive from him a glorious Reward; and, the the more diligent we have been, and the better Improvement we have made of the Advantages committed to us, the greater fhall be our Reward: But that, if we fuffer them to lie neglected by us, this will be charged upon us as a great Guilt, which fhall be feverely punished. It deferves to be remarked here, that he who is called the wicked and flothful Servant is not charged with fquandering away the Talent his Lord had put into his Hands, but is reprefented as hiding it in the Earth, and returning it to his Lord unimproved. This is wifely defigned to fhew, that, though a Man be not openly profligate, yet, if he neglecteth to do Good according to his Ability, and taketh no Care to make a right Ufe of his Advantages and Opportunities for the Glory of God, and the Good of Mankind, this his Sloth fhall be charged upon him as a Crime, and fhall expose him to a juft and awful Punishment. The Answer the flothful Servant makes for himfelf, in which he endeavours to lay the Blame on his Lord's unreasonable Rigour and Aufterity, very well reprefenteth how forward Sinners are to lay the Fault of their own Negligence and Misconduct upon God; though their Excuses, like that of the flothful Servant, shall serve only to confound themselves. The Parable concludes |