perfection, so the image illustrates and develops the doctrine.

Q. What farther does he say on the subject?

A. "Hence, a person who should receive the literal sense of the imagery, as the final object aimed at in the parable, would be like the man who should retain the shell of the nut, and cast the meat away." - Whittemore on the Parables.

Q. Would it be proper to consider a portion of it as parabolical and a portion as literal?

A. It would not. A writer on this subject remarks -"It is the criterion of a parable, that it be consistent throughout, and that the literal be never confounded with the figurative sense."

Q. How should we understand the various declarations of the parable?

A. We should understand them in no sense as literal, but as figurative representations of certain important truths, which the Saviour adopted this method to convey to his hearers.

Q. To whom did Christ address this parable?
A. To the Jews.

Q. May we not rationally suppose that it was designed by its author, to represent certain events intimately connected with the circumstances of the Jewish nation?

A. We may.

Q. From what source is it believed the Redeemer drew the materials of this parable?

A. He undoubtedly drew them from the notions which prevailed among the Jews at that age, in regard to the condition of the dead.

Q. Can we suppose those notions strictly correct? A. We cannot. It is the opinion of Dr. Campbell, and most other commentators, that at that time the religious belief of the Jews was very much corrupted by heathen fables and traditions, especially in regard to the future world.

Q. In making use of these fabulous notions to construct his parable, did Jesus endorse them as true?

A. He did not. He simply repeated the popular phraseology of the day, for the purpose of impressing the more deeply an important truth upon the minds of the Jews. But in doing this, he no more assented to the correctness of this phraseology, than he assented to the truth of the Jewish supposition that people were possessed of demons, or the spirits of wicked men, because he allowed them to say he cast out demons, when he but cured them of some natural disease.

LESSON XXII.

Parable of the Rich Man and Lazarus-Continued.

Q. What great occurrences did the Saviour design to represent, under the figures of this parable?

A. He evidently designed to represent the casting away of the Jews in consequence of their blind and obstinate unbelief, and the entrance of the Gentiles into the gospel kingdom of Jesus Christ.

Q. How does the parable commence?

A. "There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day."

Q. Who did Jesus design to represent by the rich man?

A. There is a diversity of opinion on this point among commentators. Some suppose he represents the Jewish High Priest, others that he represents the Scribes and Pharisees, and others that he represents the Jewish people at large.

Q. To which of these suppositions does the weight of testimony seem to incline?

A. To the latter; although the point is not one of great importance.

Q. How does the description given of the rich man, represent the Jews?

A. His being rich, and clothed in purple and fine linen, and faring sumptuously every day, is a striking figure both of the spiritual and temporal blessings, advantages and privileges, which the Jews, as the chosen people of God, had for ages enjoyed. In these respects they had long been truly rich, while the rest of the world had been poor and needy.

Q. How does the parable proceed?

A. "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. ""

Q. Who does the beggar represent ?

A. He represents the Gentile world. They were poor in divine grace-poor in all spiritual blessingsno revelation had been made to them-no divine light had been shed upon their minds-they were beggars for what small scraps of religious knowledge they could obtain.

Q. What do the sores of the beggar represent, and the dogs licking the sores?

4. They are a figure of the errors which preyed upon the Gentiles, filling them with spiritual disease, and of the vain efforts of their philosophers to heal them by the application of the poor wisdom of this world.

Q. What may we understand by the hunger of the beggar, and his desire to be fed with the crumbs which fell from the rich man's table?

A. We may understand by this, the spiritual hunger for divine truth which preyed upon the Gentiles,

and which is felt in every unenlightened mind, and their desire to obtain even the smallest portions of that heavenly knowledge which can alone satisfy the soul.

Q. What became of the beggar?

A. "And it came to pass that the beggar died, and was carried by angels into Abraham's bosom." Q. What is the meaning of this language?

A. The death of the beggar represents the great change which took place in the condition of the Gentiles, at the proclamation of the gospel.

Q. Is not a remarkable change in the condition of people, often represented in the Scriptures as passing from death to life?

A. It is. "Yield yourselves unto God, as those that are alive from the dead."-(Rom. vi. 13.) "And you hath he quickened, who were dead in trespasses and sins.”—(Eph. ii. 1.)

Q. Is not a striking change also represented by passing from life to death?

A. It is. "For I was alive without the law once; but when the commandment came, sin revived, and I died." (Rom. vii. 9.) "For ye are dead, and your life is hid with Christ in God."-(Colos. iii. 3.) "How shall we, that are dead to sin, live any longer therein."-(Rom. vi. 2.)

Q. Does Abraham's bosom, signify heaven above, a place of everlasting happiness?

A. It does not. This phrase is not used in any instance, in the Scriptures, to convey such an idea. Q. How should this language be understood?

A. It is a figure representing that the Gentiles should come into the belief of the same gospel that was preached to Abraham, (Gal. iii. 8,) and that Abraham believed and rejoiced in. By receiving this gospel, they would be brought into spiritual communion with Abraham, and enjoy fellowship with him in the same precious faith.

Q. What is the language of Bishop Pearce on this phrase?

A. "This figure is drawn from the customs of the Jews at their feasts. When reclining on their couches at table, they sometimes placed their heads on one another's bosom, as a sign of equality and strict union among the guests."

Q. Does St. Paul represent those who adopt the faith of the gospel, as being with Abraham, and blessed with him?

A. He does: "So then they which be of faith, are blessed with faithful Abraham."—(Gal. iii. 9.) Q. What is meant by angels carrying Lazarus into Abraham's bosom?

A. This is an allusion to the angels, messengers, or preachers of the gospel, by whom the Gentiles were brought into the belief of the same promises and faith in Christ with which Abraham was blessed.

Q. What befel the rich man?

A. "The rich man also died and was buried." Q. What is signified by the death of the rich man?

A. It represents the memorable change which took place in the condition of the Jews, at the setting up of the spiritual kingdom of Jesus Christ. They were no longer to be the chosen people of God; but were to be cast into outer darkness, into spiritual blindness and unbelief, while the Gentiles were to take their place as the depositaries of the religion of heaven.

Q. How does the parable represent the condition of the rich man after his death?

A. “And in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom."

Q. If we should give this portion of the parable a literal construction, should we not break away from