SERMON XLVIII. THE RICH MAN AND LAZARUS. LUKE XVI. 31. "If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the Dead." 1. HOW strange a paradox is this! How contrary to the common apprehension of man! Who is so confirmed in unbelief, as not to think, "If one came to me from the dead, I should be effectually persuaded to repent?" But this passage affords us a more strange saying, (ver. 14,) "Ye cannot serve God and Mammon." "No! Why not? Why cannot we serve both? will a true servant of Mammon say. Accordingly, the Pharisees, who supposed they served God, and did cordially serve Mammon, derided him: ežeμvnтngilov; a word expressive of the deepest contempt. But he said, (ver. 15,) "Ye are they who justify yourselves before men; but God knoweth your hearts: and that which is highly esteemed among men, is [very commonly] an abomination before God:" a terrible proof of which our Lord subjoins in the remaining part of the chapter. 2. But is the subsequent account merely a parable, or a real history? It has been believed by many, and roundly asserted, to be a mere parable: because of one or two cir cumstances therein, which are not easy to be accounted for. In particular, it is hard to conceive, how a person in Hell could hold conversation with one in Paradise. But, admitting we cannot account for this, will it overbalance an express assertion of our Lord, " There was," says our Lord, "a certain rich man."-Was there not? Did such a man never exist? "And there was a certain beggar, named Lazarus."-Was there, or was there not? Is it not bold enough, positively to deny, what our blessed Lord positively affirms? Therefore, we cannot reasonably doubt, but the whole narration, with all its circumstances, is exactly true. And Theophylact, (one of the ancient commentators on the Scriptures,) observes upon the text, "That, according to the tradition of the Jews, Lazarus lived at Jerusalem." I propose, with God's assistance, First, to explain this history Secondly, to apply it: and, Thirdly, to prove the truth of that weighty sentence with which it is concluded; namely, "If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.” I. 1. And, first, I will endeavour, with God's assistance, to explain this history. "There was a certain rich man." And, doubtless, on that very account, highly esteemed among men. "Who was clothed in purple and fine linen :". And, consequently, esteemed the more highly, both as appearing suitably to his fortune, and as an encourager of trade; "And fared sumptuously every day." Here was another reason for his being highly esteemed for hospitality and generosity by those who frequently sat at his table, and the tradesmen that furnished it. 2. "And there was a certain beggar," one in the lowest line of human infamy, "named Lazarus," according to the Greek termination; in Hebrew, Eleazar. From this name we may gather that he was of no mean family, although this branch of it was, at present, so reduced. It is probable, he was well known in the city and it was no scandal to him to be named." Who was laid at his gate," although no pleasing spectacle, so that one might wonder he was suffered to lie there; "full of sores," of running ulcers: " and desiring to be fed with the crumbs which fell from the rich man's table. So the complicated affliction, of poverty, pain, and want of bread, lay upon him at once! But it does not appear that any creature took the least notice of the despicable wretch! Only "the dogs came and licked his sores." All the comfort which this world afforded him! 3. But see the change! "The beggar died: "—Here ended poverty and pain; "and was carried by angels : :"nobler servants than any that attended the rich man :— "into Abraham's bosom :" So the Jews commonly termed what our blessed Lord stiles Paradise: the place "where the wicked cease from troubling, and where the weary are at rest:" the receptacle of holy souls, from death to the resurrection." It is, indeed, very generally supposed, that the souls of good men, as soon as they are discharged from the body, go directly to heaven: but this opinion has not the least foundation in the Oracles of God: on the contrary, our Lord says to Mary, after the resurrection, "Touch me not for I am not yet ascended to my Father," in heaven. But he had been in Paradise, according to his promise to the penitent thief; "This day shalt thou be with me in Paradise." Hence, it is plain, that Paradise is not heaven. It is, indeed, (if we may be allowed the expression,) the anti-chamber of heaven, where the souls of the righteous remain, till, after the General Judgment, they are received into glory. 4. But see, the scene changes again! "The rich man also died: "What! must rich men also die? Must they fall" like one of the people?" Is there no help? A rich man in London, some years ago, when the physician told him, "He must die," gnashed his teeth, and clenched his fist; and cried out vehemently, “God, God, I won't die!" But he died with the very words in his mouth!" And was buried: "-Doubtless, with pomp enough, suitable to his quality: although we do not find that there was then in all the world, that exquisite instance of human folly, that senseless, cruel mockery of a poor putrifying carcase, what we term lying in state. 5. "And, in hell he lifted up his eyes:"-O, what a change! How is the mighty fallen! But the word which is here rendered hell, does not always mean, the place of the damned. It is, literally, The invisible world, and is of very wide extent, including the receptacle of separate spirits, whether good or bad. But here it evidently means, that region of Hades, where the souls of wicked men reside, as appears from the following words, "being in torments :". in order, say some, "to atone for the sins committed while in the body, as well as to purify the soul from all its inherent sin." Just so, the eminent heathen poet, near two thousand years ago: "Necesse est Multa diu concreta modis inolescere miris, Aliæ panduntur inanes Suspensæ ad ventos: aliis sub gurgite vasto See the near resemblance between the ancient and the modern Purgatory! Only in the ancient, the heathen Purgatory, both fire, water, and air, were employed in expiating sin, and purifying the soul whereas, in the mystic Purgatory, fire alone is supposed sufficient, both to purge and expiate! Vain hope! No suffering, but that of Christ, has any power to expiate sin: and no fire, but that of love, can purify the soul, either in time, or in eternity. 6. “He seeth Abraham afar off."-Far, indeed! As far as from Hell to Paradise. Perhaps, "ten-fold the length of this terrene." But how could this be? I cannot tell: but it is by no means incredible. For who knows, how "far an angel kens?" Or a spirit, divested of flesh and blood?”. "And Lazarus in his bosom." It is well known, that in the ancient feasts, among the Jews as well as the Romans, the guests did not sit down at the table, as is now the custom to do, but lay on couches, each having a pillow at his left side, on which he supported his elbow; and he that sat next him, on the right side, was said to lie in his bosom. It was in this sense that the Apostle John lay in his Master's bosom. Accordingly the expression of Lazarus lying in Abraham's bosom, implies, that he was in the highest place of honour and happiness. 7. "And he cried, and said, Father Abraham, have mercy on me."-Thou fool, what can Abraham do? What can any creature, yea, all the creation do, to break the bars of the bottomless pit? Whoever would escape from the place of torment, let him cry to God, the Father of mercy! Nay, but the time is past! Justice now takes place, and rejoices over mercy!" 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!" How exceedingly modest a request is this! He does not say, That he may take me out of this flame. He does not ask, That he may bring me a cup of water, or as much as he might hold in the palm of his hand. But barely, "That he may dip, (were it but) the tip of his finger in water, and cool my tongue." No! It cannot be ! No mercy can enter within the shades of hell! 8. "But Abraham said, Son, remember that thou, in thy life time, receivedst thy good things, and, likewise, Lazarus evil things: but now he is comforted, and thou art tormented." Perhaps these words may supply us with an answer to an important question; How came this rich man to be in hell? It does not appear that he was a wicked man, in the common sense of the word: that he was a drunkard, a common swearer, a sabbath-breaker, or that he lived in any known sin. It is probable he was a Pharisee, and, as such, was, in all the outward parts of religion, blameless. How then did he come into the place of torments? If there were no other reason to be assigned, there is a sufficient one implied in those words: ("He that hath ears to hear, let him hear !") "Thou, in thy life-time, receivedst thy good things:"-the things, which thou hadst chosen for thy happiness. Thou hadst set thy affection on things beneath. And thou hadst thy reward. Thou didst receive the portion which thou hadst chosen, and canst have |