things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And, beside all this, between us and you there is a great gulf fixed; so that they which would pass from hence to you cannot; neither can they pass to us that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house; 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 81 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose

from the dead.

THIS Scripture was not spoken by our Lord Jesus Christ to show you the state of two single persons only, as some, through ignorance of the drift of Christ in his parables, do dream; but to show you the state of the godly and ungodly to the world's end; as is clear to him that is of an understanding heart. For he spake them to the end that after generations should take notice thereof, and fear, lest they also fell into the same condition. Now in my discourse upon these words I shall not be tedious; but as briefly as I may, I shall pass through the several verses, and lay you down some of the several truths contained therein. And the Lord grant that they may be profitable, and of great advantage to those that read them, or hear them read.

The 19th and 20th verses also, I shall not spend much time upon, only give you three or four short hints, and so pass to the next verses; for they are the words I do intend most especially to insist upon. The 19th, 20th, and 21st verses run thus: There was a certain rich man which was clothed in purple and fine linen, and fared' deliciously or 'sumptuously every day. And there was a certain beggar, named Lazarus, which was laid at his gate full of sores.'

First. If these verses had been spoken by Jesus Christ, and no more, all the world would have gone near to have cast a wrong interpretation on them. I say, if Jesus had said only thus much, 'There was a certain rich man' which 'fared sumptuously daily, and a certain beggar laid at his gate full of sores;' the world would have made this conclusion of them -the rich man was the happy man; for, at the first view, it doth represent such a thing; but take all together, that is, read the whole parable, and you shall find that there is no man in a worse condition than he; as I shall clearly hold forth afterward.

Second. Again, if a man would judge of men according to outward appearance, he shall ofttimes take his mark amiss. Here is a man to outward appearance appears the only blessed man, better by half than the beggar, inasmuch as he is rich, the beggar poor; he is well clothed, but peradventure the beggar is naked; he hath good food, but the

beggar would be glad of dog's meat. And desiring to be fed with the crumbs which fell from the rich man's table.' The rich man fares well every day, but the beggar must be glad of a bit when he can get it. O! who would not be in the rich man's state? A wealthy man, sorts of new suits and dainty dishes every day; enough to make one who minds nothing but his belly, and his back, and his lusts, to say, O that I were in that man's condition! O that I had about me as that man has! Then I should live a life indeed; then should I have heart's-ease good store; then I should live pleasantly, and might say to my soul, Soul,' be of good cheer, eat, drink, and be merry.' La. xii. 19. Thou hast everything plenty, and art in a most blessed condition.

I say, this might be, aye, and is, the conclusion with them that judge according to outward appearance. But if the whole parable be well considered, you will see, La. xvi. 15, that which is had in high estimation with men is an abomination in the sight of God. And again, Jn. xvi. 20-22, that condition, that is the saddest condition, according to outward appearance, is ofttimes the most excellent; for the beggar had ten thousand degrees the best of it, though, to outward appearance, his state was the saddest; from whence we shall observe thus much :-1. That those who judge according to outward appearance, do for the most part judge amiss. Jn. vii. 24. 2. That they who look upon their outward enjoyments to be token of God's special grace unto them, are also deceived. Re. iii. 17. For as it is here in the parable, a man of wealth and a child of the devil may make but one person; or a man may have abundance of outward enjoyments, and yet be carried by the devils into eternal burnings. La. xii. 20. But this is the trap in which the devil hath caught many thousands of poor souls, namely, by getting them to judge according to outward appearance, or according to God's outward blessings.

Do but ask a poor, carnal, covetous wretch, how we should know a man to be in a happy state, and he will answer, those that God blesseth, and giveth abundance of this world unto; when, for the most part, they are they that are the cursed men. Alas! poor men, they are so ignorant as to think that because a man is increased in outward things, and that by a small stock, therefore God doth love that man with a special love, or else he would never do so much for him, never bless him so, and prosper the work of his hands. Ah! poor soul, it is the rich man that goes to hell. And the rich man died,' and in hell, mark, in hell he lift up his eyes,' &c.

1 'Sad' frequently occurs in this treatise; it is from the Saxon, sætan-set, fixed, gloomy, grievous, mournful.— (ED.)

Methinks to see how the great ones of the world will go strutting up and down the streets sometimes, it makes me wonder. Surely they look upon themselves to be the only happy men; but it is because they judge according to outward appearance; they look upon themselves to be the only blessed men, when the Lord knows the generality are left out of that blessed condition. Not many wise men after the flesh, not many mighty, not many noble are called.' 1 Co. i. 26. Ah! did they that do now so brag, that nobody dare scarce look on them, but believe this, it would make them hang down their heads and cry, O give me a Lazarus' portion.

I might here enlarge very much, but I shall not; only thus much I shall say to you that have much of this world, Have a care that you have not your portion in this world. Take heed that it be not said to you hereafter, when you would very willingly have heaven, Remember in your lifetime you had your good things; in your lifetime you had your portion. Ps. xvii. 14.

And friend, thou that seekest after this world, and desirest riches, let me ask this question, Wouldst thou be content that God should put thee off with a portion in this life? Wouldst thou be glad to be kept out of heaven with a back well clothed, and a belly well filled with the dainties of this world? Wouldst thou be glad to have all thy good things in thy lifetime, to have thy heaven to last no longer than while thou dost live in this world? Wouldst thou be willing to be deprived of eternal happiness and felicity? If you say no, then have a care of the world and thy sins; have a care of desiring to be a rich man, lest thy table be made a snare unto thee. Ps. xix. 22. Lest the wealth of this world do bar thee out of glory. For, as the apostle saith, They that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.' 1 Ti. vi. 9. Thus much in general; but now more particularly.

These two men here spoken of, as I said, do hold forth to us the state of the godly and ungodly; the beggar holdeth forth the godly, and the rich man the ungodly. There was a certain rich man.'

But why are the ungodly held forth under the notion of a rich man? 1. Because Christ would not have them look too high, as I said before, but that those who have riches should have a care that they be not all their portion. Ja. i. 10-12. 1 Ti. vi. 17. 2. Because rich men are most liable to the devil's temptations; are most ready to be puffed up with pride, stoutness, cares of this world, in which things they spend most of their time in lusts, drunkenness, wantonness, idleness, together with the other works of the flesh; for which things sake, the wrath of God cometh on the children of disobedience. Col. iii. 6. 3. Because he would com

fort the hearts of his own, which are most commonly of the poorer sort; but God hath chosen the poor, despised, and base things of this world. 1 Co. i. 26. Should God have set the rich man in the blessed state, his children would have concluded, being poor, that they had no share in the life to come.

And again, had not God given such a discovery of the sad condition of those that are for the most part rich men, we should have had men concluded absolutely that the rich are the blessed men. Nay, albeit the Lord himself doth so evidently declare that the rich ones of the world are, for the most part, in the saddest condition, yet they, through unbelief, or else presumption, do harden themselves, and seek for the glory of this world as though the Lord Jesus Christ did not mean as he said, or else that he will say more than shall assuredly come to pass; but let them know that the Lord hath a time to fulfil that he had a time to declare, for the scripture cannot be broken. Ja. x. 35.

But again, the Lord by this word doth not mean those are ungodly who are rich in the world, and no other, for then must all those that are poor, yet graceless and vain men, be saved and delivered from eternal vengeance, which would be contrary to the Word of God, which saith that together with the kings of the earth, and the great men, and the chief captains, and the mighty men, there are bondmen or servants, and slaves, that cry out at the appearance of the Almighty God, and his Son Jesus Christ, to judgment. Re. vi. 15.

So that though Christ doth say, 'There was a certain rich man,' yet you must understand he meaneth all the ungodly, rich or poor. Nay, if you will not understand it so now, you shall be made to understand it to be so meant at the day of Christ's second coming, when all that are ungodly shall stand at the left hand of Christ, with pale faces and guilty consciences, with the vials of the Almighty's wrath ready to be poured out upon them. Thus much in brief touching the 19th verse. I might have observed other things from it, but now I forbear, having other things to speak of at this time.

Verse 20.-' And there was a certain beggar, named Lazarus, which was laid at his gate, full of sores.'

This verse doth chiefly hold forth these things; 1. That the saints of God are a poor contemptible people; There was a certain beggar.' If you understand the word beggar to hold forth outward poverty, or scarcity in outward things, such are saints of the Lord, for they are for the most part a poor, despised, contemptible people. But if you

The first and second editions have 'the saints,' instead of 'such are saints.'-(ED.)

people of God? Why do you look on them as if you would eat them up? Yet at the very same time if you can but meet your dog, or a drunken companion, you can fawn upon them, take acquaintance with them, to the tavern or ale house with them, if it be two or three times in a week. But if the saints of God meet together, pray together, and labour to edify one another, you will stay till doomsday before you will look into the house where they are. Ah! friends, when all comes to all, you will be found to love drunkards, strumpets, dogs, anything, nay, to serve the devil, rather than to have loving and friendly society with the saints of God.

Moreover, the dogs came and licked his sores.' Here again you may see, not only the afflicted state of the saints of God in this world, but also that even dogs themselves, according to their kind, are more favourable to the saints than the sinful world; though the ungodly will have no mercy on the saints, yet it is ordered so that these creatures, dogs, lions, &c. will. Though the rich man would not entertain him into his house, yet his dogs will come and do him the best good they can, even to lick his running sores. It was thus with Daniel when the world was mad against him, and would have him thrown to the lions to be devoured, the lions shut their mouths at him, or rather the Lord did shut them up, so that there was not that hurt befel to him as was desired by the adversaries.

Da. vi.

And this I am persuaded of, that would the creatures do as some men would have them, the saints of God should not walk so quietly up and down the streets and other places as they do. And as I said before, so I say again, I am persuaded that, at the day of judgment, many men's conditions and carriages will be so laid open, that it will evidently appear they have been very merciless and mad against the children of God, insomuch, that when the providence of God did fall out so as to cross their expectation, they have been very much offended thereat, as is very evidently seen in them who set themselves to study how to bring the saints into bondage, and to thrust them into corners, as in these late years. Pa. xxxi. 13. And because God hath in his goodness ordered things otherwise, they have gnashed their teeth thereat. Hence then let the saints learn not to commit themselves to their enemies; beware of men.' Mat. x. 17. They are very merciless men, and will not so much favour you, if they can help it, as you may suppose they may. Nay, unless the overruling hand of God in goodness do order things contrary to their natural inclination, they will not favour you so much as a dog.

Alluding to the awful sufferings of Leighton, and all Christians of his time, under the severe persecutions instigated by Archbishop Laud.-(ED.)

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

The former verses do briefly hold forth the carriage of the ungodly in this life toward the saints. Now this verse doth hold forth the departure, both of the godly and ungodly, out of this life.

Where he said, And it came to pass, that the beggar died, and was carried into Abraham's bosom,' and 'the rich man also died;'—the beggar died, that represents the godly; and the rich man died, that represents the ungodly. From whence observe, neither godly nor ungodly must live always without a change, either by death or judgment; the good man died and the bad man died. scripture doth also back this truth, that good and bad must die, marvellous well, where it is said, And it is appointed unto men once to die, but after this the judgment.' He. ix. 27.

That

Mark, he doth not say it is so that men by chance may die; which might beget, in the hearts of the ungodly especially, some hope to escape the bitterness of it. But he saith it is a thing most certain, it is appointed; mark, it is appointed unto men once to die, but after this the judgment.' God hath decreed it, that since men have fallen from that happy estate that God at the first did set them in, they shall die. Ro. vi. 23. Now when it is said the beggar died and the rich man died, part of the meaning is they ceased to be any more in this world; I say partly the meaning, but not altogether. Though it be altogether the meaning when some of the creatures die, yet it is but in part the meaning when it is said that men, women, or children die; for there is to them something else to be said, more than barely agoing out of the world. For if when unregenerate men and women die there were an end of them, not only in this world but also in the world to come, they would be happy over they will be now, for when ungodly men and women die there is that to come after death that will be very terrible to them, namely, to be carried by the angels of darkness from their death-beds to hell, there to be reserved to the judgment of the great day, when both body and soul shall meet and be united together again, and made capable to undergo the uttermost vengeance of the Almighty to all eternity. This is that, I say, which doth follow a man that is not born again, after death, as is clear from that in 1 Pe. . 18, 19, where, before speaking of Christ being raised again, by the power of his eternal Spirit, he saith, By which, that is, by that Spirit, he went and preached unto the spirits in prison.' But what is souls who were once alive in the world in the time the meaning of this? Why, thus much, that those or days in which Noah lived, being disobedient in