The Rich Man and Lazarus

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man’s table: moreover, the dogs came and licked his sores. 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; and in hell he lifted up his eyes, being in torments, and secth Abraham afar off, and Lazarus in hps bosom. And he cried end said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for lam tormented in this flame. But Abraham said. Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. And besides all this, between us and you there is a great gulf fixed, so that they that would pass from hence to you, cannot; neither can they pass to us, that would come from thence. Then he said, I pray

. thee, therefore, father, that thou wouldst send him to my father’’ s house; for I have five brethren, that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, they have Moses and the prophets, let them hear them. And he said, nay, father Abraham, but if one went unto them from the dead, they will repent- And he said unto him, if they will not hear Moses and the prophets, neither will they be persuaded, though one rose from the dead. — Luke xvi: 19-31.

Our Saviour had been discoursing to his disciples on the right use of property. He ilhistrated his subject by the parable of the unjust steward, which teaches us that we must all soon give an account of our stewardship.

We are informed that the “pharisees, who were covetous, heard all these things and they derided him.” The language in the original is striking. It expresses the greatest contempt. At length, our Saviour turned and addressed them in the language of the text.

“There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day. And there was a certain heggar, named Lazarus, which was laid at his gate full of sores.”

This is sometimes denominated a parable. But though the language is in a measure figurative, it cannot be shown that our Saviour was not describing matters of fact, which had fallen under his own observation.

At all events, the passage was intended to give us a correct view of the invisible world. It was spoken by him of whom it is said, “hell is naked and open before him, and destruction hath no covering.”

Here is one who is rolling in splendor — faring sumptuously eveiy day. Here is another, not only poor, but sick — covered with sores — laid at the rich man’s gate, that he might excite his compassion — desiring to be fed with the crumbs which fell from the rich man’s table. He was satisfied and thankful even for the crumbs. Whether he obtained his desire, we are not informed. He was not only poor and sick, but friendless. He had no one to dress his ulcers, and administer to his necessities. “Moreover the dogs,” as being more compassionate than the human beings with whom he was surrounded, “came and licked his sores.”

And it came to pass in process of time, that the beggar died. Doubtless death was welcome to him. He had long looked forward to it with joyful anticipation, as theendof sin and sorrow, and the introduction to that glorious rest which remaineth for the people of God.

Nothing is said of his interment. Some poor people, probably, carried him to his grave, theie to rest forgotten by the world until the morning of the resurrection. But his soul was carried by the angels into Abraham’s bosom. He was a child of God and an heir of heaven. Angels attended him in his last moments, to receive his spirit, and to conduct it safely to the mansions of the blessed.

The joys of heaven are set forth imder the emblem of a feast. Abraham is represented as seated at the head, and Lazarus leaning on his bosom. 0 what a sudden and what a joyful transition. From being the companion of dogs, he awakes surrounded by a guard of shining angels.

‘’The rich man also died and was buried.” When it was told that he was dangerously sick, his numerous friends doubtless felt the gieatest solicitude. The most distinguished physicians were employed, and exhausted their skill to restore him to health; but in vain. ‘• Riches profit not in the day of wrath.” “No man hath power over the Spirit, to retain the Spirit; neither hath he power in the day of death, and there is no discharge in that war.” The rich and the poor alike must lie down in the grave.

He was buried. At the time appointed, his friends far and near doubtless assembled at the house of mourning, to conduct him to the land of darkness. And no doubt some orator pronounced his eulogy, and consoled the mourners with the idea, that he had gone to a better world. In due time, in all probability, a stately monument was erected to his memory, that ‘’ he might rot in state.” His friends mourned for a season, consoling themselves with the thought that he was happy in heaven.

But the omniscient Saviour informs us that “in hell he lifted up his eyes, heing in torments.” And what does he see ‘? He ‘’ seeth Abraham afar off, and Lazarus in his bosom.”

What follows is an interesting dialogue between heaven and hell.

“And he cried and said, father Abraham.” He pleaded his relation to the father of the faithful, and doubtless supposed that Abraham would acknowledge the relation. ‘^ Father Abraham, have mercy on 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.”

He cried for mercy, whether he ever did before or not. The smallness of the request deserves our notice. He did not ask for a full draught of water; but that he might dip — not his hand — nor his finger — but the tip of his finger in water — barely a single drop — and cool his tongue. His torments were great beyond description. Whether the wicked in the future world will suffer in literal fire or not, their sufferings will certainly be equal to the description here given. He requested that Abraham would send Lazarus. He doubtless regarded him as a benevolent man, and ready to administer relief, whenever it was in his power.

Now, what is the answer to this small request? You hear it from heaven. “Abraham said, Son, remember” — he addressed him in the kindest manner,although he was lost forever — “Remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things. But now he is comforted and thou art tormented. And besides all this, between us and you, there is a great gulf fixed” — fixed by the immutable purpose of God — so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence.” The answer is two-fold.

1. It was improper that he should receive any mercy. He hud received all his gocd things in his life- time.

2. It was impossible. Between them there was a great gulf fixed. A great gulf — an awful separation. There is no passage from heaven to hell, and none from hell to heaven.

And now he sends up another petition. ‘^ I pray thee, therefore, Father, that thou wouldst send him to my father’s house, for I have five brethren, that he may testify unto them, lest ihey also come into this place of torment.” Despairing of obtaining mercy for himself, he turned his attention to his brethren on earth, who had doubtless consoled themselves with the thought that he had gone to a better world — not because he felt any benevolent regard for the salvation of his brethren: but because he was sensible that their presence in hell would add to his own torment. Sinners who are lost will not wish the society of their companions in hell. And what errand did he wish to send to his brethren? He knew their sentiments. They may have doubted the existence of such a place as hell. They may have thought that God is not such a being as to torment his creatures in the flames of hell. He did not ask the privilege of going himself, for he knew that that could not be granted; but his petition was: “Send Lazarus that he may testify unto them, lest they also come into this place of torment” — that he may tell them their brother is not in heaven, but in hell — that no description which they had ever heard of the miseries of the wicked, equals the reality. Or perhaps his brethren may have believed that the wicked will be restored — that in process of time their sufferings will cancel the debt, and they will be admitted to heaven — send Lazarus that he may tell them that there is no passage from hell to heaven — that a great gulf is fixed as firmly as the immutable decree of the eternal God can make it — that those who are once lost, are lost forever. He felt confident that unless something more was done, his brethren would never be saved — that in their present state, and with their present sentiments, they would certainly be lost. This is clearly intimated in his request: “Lest they also come into this place of torment.”

And now what was the reply 1 You hear it from heaven.

“Abraham saith unto him, they have Moses and the prophets, let them hear them.” They have all the warnings contained in the Bible, and that is suflficient.

And what is the reply? You hear it from hell.

“Nay, father Abraham, but if one went unto them from the dead, they will repent.”

And what is the reply? You hear it from heaven.

“And he saith unto him, if they hear not JNIoses and the prophets, neither will they be persuaded, though one rose from the dead.”

Remarks.

1. Those who die christians go immediately to heaven.

The soul of the believer does not sleep between death and the resurrection. This is evident from the case of Lazarus. He was in heaven while the i e brethren of the rich man were living on the earth. It is evident also, from the promise of our Saviour to the penitent thief on the cross. ‘’ And Jesus said unto him, verily, I say unto you, to-day shalt thou be with me in paradise.” And Paul says,’’ I have a desire to depart and be with Christ, which is far better.” And here too, we learn that it is no fancy, that angels invisible to mortal eyes surround the dying bed of the saint, to conduct him to the paradise above.

Christian, you may be nearer to heaven, than you are aware. This night you may wake up surrounded by an innumerable company of angels, and the spirits of just men made perfect.

2. Those who die sinners go immediately to hell.

Their souls do not sleep between death and the resurrection. The moment the soul of the rich man left the body, he awoke in hell, surrounded by devils and damned spirits. And this was while his five brethren were still living. ‘’He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.” “How are they brought into desolation as in a moment; they are utterly consumed with terrors.” “When they shall say peace and safety, then sudden destruction cometh upon them, and they shall not escape.”

Sinner, you maybe nearer to hell thanyouare aware. God may say, “thou fool, this night thy soul shall be required of thee.”

How suddenly and how unexpectedly the sinner may be lost. “Hell,” says one, “is a truth learned too late.”

3. We learn from this subject that all sinners will pray, sooner or later.

^’The wicked, ihrongh the pride of his countenance, will not seek after God.” They cast off fear and restrain prayer. They say: “What is the Alini<^hty that we should serve him, and what profit shall we have if we pray unto him?” But when they are lost they will cry for mercy. The rich njan in hell aied. He lifted up his voice in awful distress: “Father Abraham, have mercy on me.” But it was too late. “Then,” says Christ, “they shall call on me, but I will not not answer.” It will do no good. They may cry long and loud, but not one drop of the whaler of life shall descend to those in hell. Not a leaf from the tree of life shall be blown across the great gulf. This, my hearers, is the world where prayer is heard.

“Where are the living-? On the ground
Where prayer is heard, and mercy found,
Where in the compass of a span,
The mortal makes the immortal man!

Soon it may be forever too late. Sinner, seek the the Lord while he may be found.

4. Those who lose their souls will remember what took place on earth.

“Son, remember.” Memory and conscience will now perform their office well. They will remember all the joyful scenes through which they have passed. They will remember all the duties which they have neglected — the Sabbaths and precious privileges which they once enjoyed — all the sins which they have committed, and especially the sins of the tongue. Those who have trifled and made sport of the subject of religion — those who deny that there is any such place as hell — who labor to quiet their own fears, and the fears of others — who say that ministers wish to frighten their hearers — when they get to hell, will wish to come back and unsay what they have said. A great many do before they die. It was thus with Voltaire.

“The Frenchman, first in literary fame, — Mention him, if you please; Voltaire! The same: With spirit, genius, eloquence supplied. Lived long, wrote much, laughed heartily, and died. The Bible was his jest-book, whence he drew Bon mots to gall the christian and the Jew; An infidel in health — But what when sick? 0, then a text would touch him to the quick.”

When he became apprehensive that his death was approaching, he offered his physician, Dr. Tronchin, one half of his property, if he would prolong his life six months. He informed him that he could not live so many days. He replied, “Then I shall go to hell, and you will go with me.”

Thomas Paine, too, in his last moments, exclaimed: “0 Lord, help me. 0 Lord, help me. 0 Christ, help me. 0 Christ, help me.”

All the warnings — all the kind invitations — and all the sermons which you have heard and slighted, you will then remember.

“The sacred temple’s sounding roof.
The voice of mercy and reproof.
Regarded never”’ —

Will then be remembered. And this very discourse to which you are now listening, will hereafter be distinctly recollected, and can never be forgotten.

4. We see what the damned would say, were they to come back to this world.

They could not state what they have seen and felt, better than in the language of the Bible. They could not describe the torments of the losC in better language than they arc described in the text. They would call upon their companions to repent, lest they come to the place of torment. This, we know, is the substance of what they would say.

5. We learn that sinners in hell, are not yet entirely convinced of the awful depravity of the human heart. The rich man thought that moral suasion, if increased to a certain amount, would be sufficient to bring sinners to repentance. “If one went unto them from the dead, they will repent.” But he labored under a mistake.

Finally. We learn from this subject that our Saviour was a very plain preacher. Never man spake like this man. Some think they should like to hear Christ preach. But while, it is true, that he spoke in the most melting strains to the penitent, it is also true that none ever preached so much terror to the wicked. Who is it that says, ‘’Wide is the gate, and broad is the way which leadeth to destruction, and many there be who go in thereat?” Who is it that says, “Because strait is the gate, and narrow is the way which Icadeth unto life, and few there be that find itl” Who is it that says, ‘’ Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” Who is it that speaks of the worm that shall never die, and of the fire that shall never be quenched? Who is it that describes in lan2”uaffe inimitable, the solemnities of the

last judgment, “Then shall the king say to them on his left hand, depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels?” The discourse before us, of the rich man and Lazarus, is also a specimen. How solemn it would be, if a departed soul should come back from the invisible world, and enter this congregation. Do you wish to hear what such a soul would say? You shall be gratified. The Saviour holds him up, and makes him now speak to sinners in this congregation. He knows all the feelings of every damned soul in hell, and can tell us just what he would say. He hold him up to your view, and permits you to hear him speak. You hear him plead for one drop of water. You hear him beg that Lazarus, or some glorified saint may be sent to warn you. O with what importunity does he press upon you the duty of immediate repentance. “Nay, father Abraham, but if one went unto them from the dead, they will repent.”

And now you hear a voice from heaven proclaim — and let it sound in every ear — let it ring in every conscience, ‘-^ if they hear not JMoses and the i~>roj)hets, neither will they he persuaded though one rose from the dead,”