Whether the Narrative of our Saviour, beginning at the 19th verse of this Chapter, concerning the Rich-man and Lazarus be an History relating really matter of fact, or a simple Parable, representing the matter by way of similitude? Or an useful discourse by way of Delineation partaking of both, 1viz. a Parabolical History, or Historical Parable? Hath been variously determined both by the Ancients and Moderns*. One† indeed would go further and have it to be a Prophetical Parable, representing by Dives, Judaism; and by Lazarus, Gentilism; This latter as he thinks from the name Lazarus imports one (before Christ came) that had no help, forsaken of all, kept out of doors amongst the Dogs.4 They who conceive it to be an History, argue it, from the proper Name of Lazarus; others who judge it to be a Parable, 5allege that the Talmudists do frequently use Lahazar contractly for Eleazar; yet here not as a proper Name, but common, denoting a destitute beggar indefinitely, or him, who of himself is bereft of help, or one to whom help should be showed. As Rachel is used Appellatively; 1and as Civil Lawyers propose a Case under the Name of Titius. Considering further to speak properly, the Rich-man could have no tongue to cool, when his body was in the cold grave, nor Lazarus a tip of a finger to dip in water, whiles in a state of separation. But that which we are mostly to regard in this Dialogue, is the main scope and design of our Saviour, ⟨image 76⟩which is, as to set forth the misery of the covetous uncharitable rich, (who died impenitently) and the happiness of the godly charitable poor (who walked according to Scripture Canon):7 so to teach us, there is no mercy to those who die in their sins unrepented of; (there being a great gulf fixed betwixt them, and those in Abraham's bosom, advanced to chief dignity in Heaven, vers. 26.) and that there are no revelations concerning eternal rewards and punishments, to be expected now from the other World for Conversion in order to Salvation, by those who do not really give credit to the written Doctrine of Moses and the Prophets. Christ here intimating the approaching ruin of the unbelieving Jews (not willing to come to him for life2) tho' one even he himself, should rise again from the dead: For this He aims at here in my Text.
WHether the Narrative of our Saviour, beginning at the 19th verse of this Chapter, concerning the Rich-man and Lazarus be an History relating really matter of fact, or a simple Parable, representing the matter by way of similitude? Or an useful discourse by way of Delineation partaking of both, 1viz. a Parabolical History, or Historical Parable? Hath been variously determined both by the Ancients and Moderns*. One† indeed would go further and have it to be a Prophetical Parable, representing by Dives, Judaism; and by Lazarus, Gentilism; This latter as he thinks from the name Lazarus imports one (before Christ came) that had no help, forsaken of all, kept out of doors amongst the Dogs.4 They who conceive it to be an History, argue it, from the proper Name of Lazarus; others who judge it to be a Parable, 5alledge that the Talmudists do frequently use Lahazar contractly for Eleazar; yet here not as a proper Name, but common, denoting a destitute beggar indefinitely, or him, who of himself is bereft of help, or one to whom help should be shew'd. As Rachel is used Appellatively; 1and as Civil Lawyers propose a Case under the Name of Titius. Considering further to speak properly, the Rich-man could have no tongue to cool, when his body was in the cold grave, nor Lazarus a tip of a finger to dip in water, whiles in a state of separation. But that which we are mostly to regard in this Dialogue, is the main scope and design of our Saviour, ⟨image 76⟩which is, as to set forth the misery of the covetous uncharitabe rich, (who died impenitently) and the happiness of the godly charitable poor (who walk'd according to Scripture Canon):7 so to teach us, there is no mercy to those who die in their sins unrepented of; (there being a great gulf fixed betwixt them, and those in Abrahams bosom, advanc'd to chief dignity in Heaven, vers. 26.) and that there are no revelations concerning eternal rewards and punishments, to be expected now from the other World for Conversion in order to Salvation, by those who do not really give credit to the written Doctrin of Moses and the Prophets. Christ here intimating the approaching ruin of the unbelieving Jews (not willing to come to him for life
- 1[Greek or Hebrew] Just. Martyr.〈non-Latin alphabet〉 Just. Martyr.
- *Voss. Thes. Dispt. 5.
- †Lomierus.
- 4[Greek or Hebrew].〈non-Latin alphabet〉.
- 5[Greek or Hebrew] Dr. Lightfoot, &c.〈non-Latin alphabet〉 Dr. Lightfoot, &c.
- 1Jer. 31.13. with Mat. 2.18.
- 7Gal. 6.16.
- 2John 5.40.
