fore every thing in parables is not to be obferved, for fome things are put in for decorum's fake, and to make it look like a history. All things in parables that make an appearance, are not intended therefore there is great caution to be used, and if there be any point of religion, or any matter of faith grounded upon a parable, it must also have other foundation. For parables and fimilitudes are rather for illuftration, than confirmation.

But, before I come to speak to the words themfelves, I will a little look back, and glofs upon the verfes precedent.

Ver. 19. There was a certain rich man which was cloathed in purple and fine linen, and fared fumptuofly every day.

Ver. 20. And there was a certain beggar named Lazarus, which was laid at his gate full of fores, &c.

Upon these two verfes' I obferve the different difpofition of providence, as to mens eftate and af fairs: one rich, over-rich; the other poor, miferably poor. For this, you need not look after any other account, but refer it to God's fovereignty and good pleasure. For neither doth the one make a man certainly happy, nor the other truly miserable.

21. And defiring to be fed with the crumbs which fell from the rich man's table ; moreover, the dogs came and licked his fores.

Hereupon I obferve, that it is highly commendable in every one, to comply with the neceffity of his condition, and to supply himself as he lawfully may, and to be contented with his lot and portion,

and

and to make as good a shift as he can,

and to go

through this world as well as he may. Thus did the poor man; for his diet, he was content with the crumbs that fell from the rich man's table, and for his phyfick, he was content that the dogs should lick his fores.

22. And it came to pass that the beggar died, and was carried by the angels into Abraham's bofom : the rich man alfo died and was buried.

From hence I obferve, that all forts of men die : and after death a great difference. The rich man had all the advantages that this world could afford, of him it is faid, that he died and was buried. The poor man died also, but we have nothing of his fu neral: the world had no fuch kindness for him. But where this world ends, a better world begins. For, though it is not faid the beggar was buried, yet it is faid that he was carried into Abraham's bofom; and that by Gods meffengers, the angels.

Ver. 23. And in hell he lift up his eyes, being in torment, and feeth Abraham afar off, and Lazarus in his bofom.

These words declare a future ftate, and the exiftence of the foul after the body moulders away and tumbles into the duft.

Ver. 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.

From whence I obferve, that there is no great hope or expectation for bad men, in the future state. See how little he asks; fend Lazarus that he may

dip

dip the tip of his finger in water and cool my tongue. One would think that it was but a fmall request; yet we do not read that it was granted him. Wherefore, there is very little hope or expectation for bad men in the future ftate.

Ver. 25. But Abraham said, son, remember that thou in thy-time receivedft thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

From which words I obferve thefe things in general.

First, That Abraham gives reafon for what he faith; therefore we fhould not take upon us to dictate and impofe on others, but it becomes us to fhew caufe and to fatisfy men by reafon and argu ment: and this is the direction of the apostle, who charges it upon chriftians, to be ready to render a reafon of the hope that is in them.

Secondly, Where we reprove, we should use good language; we fee here Abraham faith, fon; though the man was in a deplorable ftate, yet Abraham gives him no hard language. Son remember that thou in thy life-time had'ft thy good things. He rubs up his memory, and reproves him by reafon and thus we ought to refolve, neither to provoke others, nor be provoked ourselves: and this would tend to the quiet of the world, Let us not provoke any one, for there is fome good nature in every body but if you provoke any man, you put him to act upon the worst principle. Neither be you provoked, for then you are not fure of yourself; for in this cafe a man lofes felf-government; for every man in a paffion

paffion is lefs himself, if he do not wholly lose himself.

Thirdly, I obferve, that the poor man who is commended, he is diftinguished by his name: but for the rich man who is disparaged, there is no name for him. From whence I obferve, that prudence and caution are to be used, where men reprove and difparage reprove with concealment forbear names and perfons; convince by reason and argument. Lazarus who is commended is named: but for the rich man who is disparaged, there is no name for him.

:

Again, we are to understand, that it is neither a virtue to be poor, nor a fin to be rich. The explication must be, that thou did'st use thy good things for pride and voluptuoufnefs &c; and this is the condemnation of the rich man; not fimply that he was rich, but that he used his riches for pride and luxury; and not for inftruments of vir

tue.

Likewife Lazarus evil things. That is, those evil things in the course of this life, did attain the peaceable fruits of righteousness and virtue, a submiffion to God, and self-surrender.

It is a mistake to think that poverty is a state of perfection, or any ways meritorious, for we are neither recommended, nor difparaged to God, by either; and both states have their temptations; the rich, to infolency; and the poor to bafenefs. If the poor man be furly, he gains no advantage by his poverty; and if the rich man be haughty, he had better have been without his riches. The rich man was not disadvantaged because he had his good

things in this life, but because he did not well use them and the poor man was not rewarded for his poverty, but because it was fubjoined with fubmiffion to God's providence.

But these things I only hint by the by. In the words you have these three things reprefented.

1st. In this life, under the managery of ordinary providence, the worst men may abound with the good things of this world, when better men are straitned, and want even the necessary conveniencies of life.

2ly. If we would take a right estimate of man, we must not only confider him in refpect of the prefent ftate, but also of the future.

3ly. The state of man in the world to come holds a proportion with fomething of him here: the temper of his mind, the frame of his fpirit, the course of his actions.

Ift. In this life, under the managery of ordinary providence, the worst men may abound with the good things of this life, and better men are fometimes fhortned, and want even the neceffary conveniencies of life. Of this I fhall speak but a word, because it is a matter of eafy obfervation. This David, Job, and Jeremiah stumbled at. The pfalmist tells us, Pfal. xvii. 14. That there are men that have their portion in this life; and that good men are oftentimes in want and neceffity, while these are in plenty themselves, and leave their fubftance to their children. So Pfal. lxxiii. 3, 4, 5, 6, 7. I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death, but VOL. I, their

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