Discourses Proving Jesus to be the Messiah, Sermon 12
SERMON XII. The Parable of the Rich Man and Lazarus.
Sermon III. Preach'd at Whitehall, Anno 1678.
LUKE XVI. 31.
If they hear not Moſes and the Prophets, neither will they be perſwaded tho' one roſe from the dead.
THESE Words are the Concluſion of that excellent Parable of our Saviour concerning the Rich Man and Lazarus, and they are the final Anſwer which Abraham gives to the Rich Man's laſt Requeſt; who being in great Torment, and not able to obtain any Eaſe for himſelf, is repreſented as concerned for his Relations, whom he had left behind him upon Earth; leſt they alſo by their own Careleſsneſs and Folly ſhould plunge themſelves into the ſame Miſery that he was in, and therefore he begs of Abraham, that he would ſend Lazarus to his Father's Houſe, where he had five Brethren, that he might teſtifie unto them, leſt they alſo ſhould come into that place of Torment. To which Requeſt Abraham anſwers, that there was no neceſſity of ſuch an extraordinary courſe to be uſed toward thoſe who had ſufficient means of Conviction ſo near at hand, if they would but hearken to them, and make uſe of them. Abraham ſaith unto him, they have Moſes and the Prophets; let them hear them.
But the Rich Man preſſeth his Requeſt further, upon this Reaſon, that they might not perhaps be moved by Moſes and the Prophets, nay it was likely they would not be moved by them; for they had always had them, and yet they remained impenitent: But if a ſpecial Meſſenger ſhould be ſent to them from the dead, this certainly could not fail to awaken them, and bring them to Repentance, v. 30. And he ſaid, nay, Father Abraham, but if one went unto them from the dead, they will repent. To which Abraham makes this peremptory Reply, If they hear not Moſes and the Prophets, neither will they be perſwaded, tho' one roſe from the dead.
In which Words Abraham abſolutely denies that there is any ſuch Probability, much leſs Certainty, that thoſe who reject a publick credible Revelation of God, ſuch as that of the Holy Scriptures is, ſhould be effectually convinced by a Meſſenger from the dead. And our Saviour brings in Ahraham delivering himſelf very poſitively in this matter, and therefore we may preſume it to be our Saviour's own Senſe, and may rely upon it for a Truth; which however at firſt ſight it may not be ſo evident, yet I hope in the progreſs of this Diſcourſe to make it ſufficiently clear.
But before I undertake that, I ſhall premiſe a Caution or two to prevent all Miſtake in this matter.
Firſt, That we are not to underſtand theſe Words too ſtrictly and rigorouſly, as if the thing were ſimply and in it ſelf impoſſible, that a Man who is not convinced by hearing or reading Moſes and the Prophets, ſhould be brought to Repentance any other way. For it is very poſſible in the Nature of the thing, yea and likely enough, that a Man who is not convinced by calm Evidence and Perſwaſion, may yet be very much wrought upon by a ſtrange and amazing Accident; and if one, whom he had known when he was alive, ſhould appear to him from the dead, and declare the certainty of a future State, and the condition of things in another World, there is little doubt to be made, but that this would more rouze and awaken him to conſider his Danger, than all the Threatnings of God's Word; and 'tis very poſſible that, by the Concurrence of God's Grace, this might prove an effectual Means to convince ſuch a Man, and to bring him to Repentance. And yet for all this, it is not probable upon the whole matter, and if all Circumſtances be duly conſider'd, that this ſhould generally have a permanent effect upon Men, ſo as throughly to reclaim ſuch Perſons as do obſtinately reſiſt the Light and Counſels of God's Word.
Secondly, Another Caution I would give is this, That we are not to underſtand theſe Words ſo, as to weaken the force of that Argument from Miracles for the Proof and Confirmation of a Divine Doctrine; as if our Saviour intended to inſinuate, that Miracles are not a proper and ſufficient Argument to convince Men. For our Saviour does not here oppoſe Moſes and the Prophets to a miraculous Teſtimony; but he advanceth the publick Evidence and Teſtimony which Moſes and the Prophets had above the Evidence of a ſingle and private Miracle; for Moſes and the Prophets had their Confirmation from Miracles; and Miracles are the great Evidence and Atteſtation which God hath always given to the Divinity of any Perſon or Doctrine; and therefore Abraham cannot be thought to ſpeak any thing to the Prejudice of Miracles, when he ſays, If they hear not Moſes and the Prophets, neither will they be perſwaded, tho one roſe from the dead. Nay ſo far is he from that, that this reaſoning of his is rather for the Advantage of Miracles. For Moſes and the Prophets had the Confirmation of many and great, of publick and unqueſtionable Miracles; a credible Relation whereof was conveyed down to after Ages. So that if rational Means of Conviction were the thing deſired, it was not likely that thoſe, who were not perſwaded by Moſes and the Prophets, which were acknowledged by themſelves to have had the Confirmation of ſo many undoubted Miracles, ſhould in reaſon be convinced by a private and ſingle Miracle.
Theſe Conſiderations being premiſed by way of Caution, I come now to make out the Truth of what is here aſſerted in the Text. And for the full clearing of this matter, I ſhall ſpeak to theſe two Propoſitions.
Firſt, That it is unreaſonable to expect that God ſhould do more for the Conviction of Men, than to afford them a ſtanding Revelation of his Mind and Will; ſuch as that of the holy Scriptures is. And if ſo, then
Secondly, That upon the whole matter it is very improbable, that thoſe who reject this publick Revelation of God, ſhould be effectually convinced, tho' one ſhould ſpeak to them from the dead.
Firſt, That it is unreaſonable to expect that God ſhould do more for the Conviction of Men, than to afford them a ſtanding Revelation of his Mind and Will; ſuch as that of the Holy Scriptures is. This is ſtrongly imply'd in Abraham's firſt Anſwer, They have Moſes and the Prophets, let them hear them; as if he had ſaid, having ſuch Means of Conviction ſo near at hand, why ſhould they deſire and expect any other? It is in this caſe of the Scriptures, as in that of God's Providence; God does not commonly prove his Providence to Men by extraordinary inſtances of his Power, and by changing the Courſe of Nature, to convince every Man in the World that he governs it: but by ſtanding Teſtimonies of his Wiſdom, and Power, and Goodneſs; by theſe God does ſufficiently ſatisfie conſiderate Men of his Government and Care of the World; and tho' he do ſeldom manifeſt himſelf in ſupernatural and extraordinary ways, yet he hath not left himſelf without a Witneſs, by the conſtant courſe of Nature, in the returns of Day and Night, in the Revolutions of the Seaſons of the Year, in that he gives us rain from Heaven and fruitful Seaſons, filling our Hearts with food and gladneſs. And theſe ſtanding Arguments of his Providence, tho' they be not ſo much taken notice of, becauſe they are ſo common, yet are they daily Miracles, and we can hardly imagine greater, and we ſhould be ſtrangely amazed at them, but that they are ſo very frequent and familiar.
The caſe is the ſame as to Divine Revelation. God hath not thought fit to gratifie the perverſe Curioſity of Men, by affording to every Man a particular and immediate Revelation of his Mind and Will: but he hath given us a ſtanding Revelation, which at firſt had the greateſt and moſt miraculous Confirmation, and he hath ſtill left us ſufficient Means of being aſſured of the Truth of this Revelation, and of the Confirmation that was at firſt given to it; and we tempt God, by demanding extraordinary Signs, when we may receive ſo abundant Satisfaction in an ordinary way. This being admitted, I ſhall proceed in the
Second Place to ſhew, That it is upon the whole Matter, and all Circumſtances conſider'd, very improbable, that thoſe who reject this publick Revelation from God, ſhould be effectually convinced, tho' one ſhould ſpeak to them from the dead. And this is that which is expreſly aſſerted here in the Text, If they hear not Moſes and the Prophets, neither will they be perſwaded, tho' one roſe from the dead. Not but that any Man would be very much ſtartled and amazed, if one ſhould come from the dead to warn him of the Danger of his wicked Life; but yet for all that, it is very unlikely that they who obſtinately and perverſely refuſe to be convinced by Moſes and the Prophets, would be effectually perſwaded, (that is, ſo as to be brought to Repentance and Reformation of their Lives) tho' one ſhould riſe from the dead. And that for theſe Reaſons.
1. Becauſe if ſuch Miracles were frequent and familiar, it is very probable they would have but very little effect; and unleſs we ſuppoſe them common and ordinary, we have no Reaſon to expect them at all.
2. Men have as great or greater Reaſon to believe the Threatnings of God's Word, as the Diſcourſe of one that ſhould ſpeak to them from the dead.
3. The very ſame reaſon which makes Men to reject the Counſels of God in his Word, would in all probability hinder them from being convinced by a particular Miracle.
4. Experience does abundantly teſtifie, how ineffectual extraordinary ways are to convince thoſe who are obſtinately addicted and wedded to their Luſts.
5. An effectual Perſwaſion (that is, ſuch a Belief as produceth Repentance, and a good Life) is the Gift of God, and depends upon the Operation and Concurrence of God's Grace, which there is no reaſon to expect either in an extraordinary way, or in an extraordinary degree, after Men have obſtinately rejected the ordinary Means which God hath appointed to that end.
1. If ſuch Miracles, as a ſpecial Meſſenger from the dead to warn and admoniſh Men, were frequent and familiar, it is very probable they would have but very little effect upon Men; and unleſs we ſuppoſe them common and ordinary, we have no reaſon to expect them at all. For it is unreaſonable at firſt ſight, that the worſt and more obſtinate ſort of Sinners ſhould expect this, as a peculiar Favour and Privilege to themſelves, and that God ſhould not do as much for others, who have deſerved it more, and would probably make better uſe of it; and if theſe things were common, it is very probable that Men would not be much moved by them. It may be, while the Apprehenſion of ſuch a thing were freſh upon them, they would take up ſome good Reſolutions; as Sinners uſually do, while they are under preſent Convictions of Conſcience, and the Hand of God, by ſome great Affliction or Sickneſs, lies heavy upon them: but ſtill they would be apt to defer their Repentance, and put it off 'till the preſent Amazement were a little over, and the terrour of their firſt Apprehenſions were abated and worn off by degrees, and after a little while they would return to their former Courſe. And this is too too probable, from what we ſee Men do in other caſes not very much remote from this. It is a very terrible and amazing thing to ſee a Man die, and ſolemnly take his laſt leave of the World. The very Circumſtances of dying Men are apt to ſtrike us with horror; to hear ſuch a Man how ſenſibly he will ſpeak of the other World, as if he were juſt come from it, rather than going to it; how ſeverely he will condemn himſelf for the Folly and Wickedneſs of his Life; with what Paſſion he will wiſh that he had lived better, and ſerved God more ſincerely; how ſeriouſly he will reſolve upon a better Life, if God would be pleaſed to raiſe him up, and try him but once more; with what Zeal and Earneſtneſs he will commend to his beſt Friends and neareſt Relations, a religious and virtuous Courſe of Life, as the only thing that will miniſter Comfort to them when they come to be in his Condition. Such Diſcourſes as theſe, are very apt to move and affect Men for the time, and to ſtir up in them very good Reſolutions, whilſt the preſent Fit and Impreſſion laſts: but becauſe theſe ſights are very frequent, they have ſeldom any great and permanent effect upon Men. Men conſider that it is a very common Caſe, and Sinners take Example and Encouragement from one a…other; every one is affected for the preſent, but few are ſo effectually convinced, as to betake themſelves to a better Courſe.
And if Apparitions from the dead were as common, as it is for Men to die, we may reaſonably preſume that the Diſcourſes of dead and dying, of thoſe that are going, and thoſe who come from the dead, would have much the ſame effect upon the generality of Men.
But if we ſuppoſe this a ſingular Caſe, (which there is no reaſon to do) in that caſe the Effect would probably be this; a Man that were ſtrongly addicted to his Luſts, and had no Mind to leave them, would be apt when the Fright were over, to be eaſily perſwaded that all this was merely the work of Fancy and Imagination; and the rather, becauſe ſuch things did not happen to others, as well as to himſelf.
2. We have as great or greater Reaſon to believe the Warnings or Threatnings of God's Word, as the Diſcourſes of one that ſhould come to us from the dead. For the Threatnings of God's Word againſt ſuch Sins as natural Light convinceth Men of, have the natural Guilt and Fears of Men on their ſide, the particular Teſtimony of every Man's Conſcience, and the concurrent Teſtimony of Mankind to the Probability of the thing; and to give us full Aſſurance of the Truth and Reality of them, we have a credible Relation of great and unqueſtionable Miracles wrought on purpoſe to give Teſtimony to thoſe Perſons who denounced thoſe Threatnings, that they came from God. So that here is a very publick and authentick Teſtimony given to the Threatnings of God's Word, more ſutable to the generality of Mankind, and of greater Authority than a private Apparition, or a ſingle Miracle; and if that will not convince Men, why ſhould we ſuppoſe that this will?
3. The Very ſame Reaſon which makes Men to reject the Counſels of God in his Word, would, in all probability, hinder Men from being convinced by an Apparition from the Dead. It is not generally for want of Evidence, that Men do not yield a full and effectual Aſſent to the Truth of God's Word, I mean, that they do not Believe it ſo as to Obey it: but from the Intereſt of ſome Luſt. The true cauſe is not in Mens Underſtandings, and becauſe there is not Reaſon enough to ſatisfie them, that the Scriptures are the Word of God; but in the obſtinacy of their Wills, which are enſlaved to their Luſts. And the Diſeaſe being there, it is not to be Cured by more Evidence; but by more Conſideration, and by the Grace of God, and better Reſolutions.
The Man is addicted to ſome Vice or other, and that makes him unwilling to entertain thoſe Truths which would check and control him in his Courſe. The light of God's word is offenſive to him, and therefore he would ſhut it out. This Account our bleſſed Saviour gives of the Enmity of the Jews againſt him and his Doctrine, John 3. 19. Light is come into the World, and Men love darkneſs rather than light, becauſe their Deeds are evil: for every one that doeth evil, hateth the light, neither cometh he to the light, leſt his deeds ſhould be reproved. Upon the ſame account it is, that Men reſiſt the Doctrine of the Holy Scriptures; not becauſe they have ſufficient Reaſon to doubt of their Divine Authority; but becauſe they are unwilling to be govern'd by them, and to conform their Lives to the Laws and Precepts of that Holy Book: For the Wills of Men have a great Influence upon their Undeſtandings, to make aſſent eaſie or difficult; and as Men are apt to aſſent to what they have a mind to, ſo they are ſlow to believe any thing which croſſeth their Humours and Inclinations; ſo that tho' greater Evidence were offer'd, it is likely it would not prevail with them, becauſe the mater does not ſtick there. Their Wills are diſtemper'd, Men hate to be reform'd, and this makes them caſt the Laws of God behind their Backs; and if God himſelf ſhould ſpeak to them from Heaven, as he did to the People of Iſrael; yet for all that, they might continue a ſtiff-necked and rebellious People. Tho' the Evidence were ſuch as their Underſtandings could not reſiſt; yet their Wills might ſtill hold out, and the preſent condition of their Minds might have no laſting influence upon their Hearts and Lives; …uch a violent Conviction might affect them for the preſent, but the Senſe of it might perhaps wear off by degrees, and then they would return to their former hardneſs. Men, by a long and obſtinate continuance in ſin, may bring themſelves to the Temper and Diſpoſition of Devils; who, tho' they believe and tremble at the thoughts of God and his Threatnings, yet they are wicked ſtill; for ſo long as Men retain a ſtrong affection for their Luſts, they will break through all Conviction, and what Evidence ſoever be offer'd to them, they will find ſome way or other to avoid it, and to delude themſelves. The plain truth of the caſe is this, (if Men will honeſtly ſpeak their Conſciences, they cannot deny it) they do not call for more Evidence, either becauſe they want it, or are willing to be convinced by it; but that they may ſeem to have ſome Excuſe for themſelves, for not being convinced by that Evidence which is afforded to them.
4thly, Experience does abundantly teſtifie, how ineffectual extraordinary ways are to convince and reclaim men of depraved Minds, and ſuch as are obſtinately addicted to their Luſts. We find many remarkable Experiments of this in the Hiſtory of the Bible. What Wonders were wrought in the ſight of Pharaoh and the Egyptians! yet they were harden'd under all theſe Plagues. Balaam, who greedily follow'd the wages of unrighteouſneſs, was not to be ſtopt by the admonition of an Angel. The Jews, after ſo many Miracles which their Eyes had ſeen, continued to be a ſtiff neck'd and gain-ſaying People; ſo that it is hard to ſay which was more prodigious, the Wonders which God wrought for them, or their Rebellions againſt him; and when in the fulneſs of time, the Son of God came and did among them the works which never man did, ſuch, as one would have thought, might have brought the worſt People in the World to Repentance, thoſe of Tyre and Sydon, of Sodom and Gomorrah; yet they Repented not. Yea the very thing, which the rich man here in my Text, requeſted of Abraham for his Brethren, was done among them; Lazarus did riſe from the dead, and teſtified unto them, and they were not perſwaded.
And which is yet more, our Saviour himſelf, according to his own Prediction while he was alive, roſe again from the dead the third day, and was viſibly taken up into Heaven; and yet how few among them did believe, and give glory to God! So that we ſee the very thing here ſpoken of in the Text, made good in a famous inſtance; they who believed not Moſes and the Prophets, which teſtified of the Meſſias, were not perſwaded when he roſe from the dead.
And does not our own Experience tell us, how little effect the extraordinary Providences of God have had upon thoſe who were not reclaimed by his Word. It is not long ſince God ſhewed himſelf among us, by terrible things in Righteouſneſs, and viſited us with three of his ſoreſt Judgments, War, and Peſtilence, and Fire; and yet how does all manner of Wickedneſs and Impiety ſtill reign and rage among us! It is a very ſad Conſideration, to ſee how little thoſe who have outlived theſe Plagues, have been reformed by them; we have not return'd to the Lord, nor ſought him for all this.
I may appeal to the experience of particular Perſons. How frequently do we ſee Men, after great Afflictions, and tedious Sufferings, and dangerous ſickneſſes, return to their former Evil Courſes! and tho' they have been upon the brink of Eternity, and the ternors of Death have compaſs'd them about, and the pains of Hell have almoſt taken hold of them, tho' they have had as lively and ſenſible Convictions of another World, as if they had ſpoken with thoſe that had come from thence, or even been there themſelves; yet they have taken no warning, but upon their Deliverance and Recovery, have been as mad, as furious Sinners as they were before; ſo that it ought to be no ſuch wonder to us, which the Text tells us, that if Men hear not Moſes and the Prophets, neither will they be perſwaded, tho' one roſe from the dead. Eſpecially, if we conſider in the
5th and laſt place, That an effectual perſwaſion (that is, ſuch a Belief as produceth Repentance and a good Life) is the gift of God, and depends upon the operation and concurrence of his Grace, which is not to be expected in an extraordinary way, where Men have obſtinately rejected the ordinary means appointed by God for that end. To be effectually perſwaded to change our Lives, and become new Men, is a Work not to be done without the aſſiſtance of God's Grace; and there is little reaſon to expect that God will afford his Grace to thoſe, who reject and deſpiſe the Counſels of his Word. The Doctrine of Salvation contained in the Holy Scriptures, and the Promiſes and Threatnings of God's Word, are the ordinary Means which God hath appointed for the Converſion of Men, and to bring them to Repentance; and if we ſincerely uſe theſe means, we may confidently expect the concurrence of God's grace, to make them effectual: but if we neglect and reſiſt theſe means, in confidence that God ſhould attempt our Recovery by ſome extraordinary ways; tho' he ſhould gratifie our preſumptuous and unreaſonable Curioſity, ſo far as to ſend one from the dead to teſtifie unto us; yet we have no reaſon to expect the aſſiſtance of his Grace, to make ſuch a Conviction effectual to our Repentance, when we have ſo long deſpiſed his Word, and reſiſted his Spirit, which are the power of God unto Salvation.
Without his Grace and Aſſiſtance, the moſt probable means will prove ineffectual, to alter and change our corrupt Natures; by Grace we are ſaved, and that not of our ſelves; it is the Gift of God. This Grace is revealed to us in the Goſpel; and the Aſſiſtances of it are conveyed to us by the Goſpel; and it is great preſumption to promiſe to our ſelves, the aſſiſtance of God's Grace in any other way than he hath been pleaſed to promiſe it to us.
And thus I have ſhewn you, as briefly and plainly as I could, how unlikely it is, that thoſe who obſtinately reject a clear and publick Revelation of God, ſhould be effectually convinced and brought to Repentance by any Apparitions from the dead.
I ſhall only make two or three Inferences from this Diſcourſe which I have made, and ſo conclude.
1ſt. Since the Scriptures are the publick and ſtanding Revelation of God's Will to Men, and the ordinary Means of Salvation, we may hence conclude, That People ought to have them in ſuch a Language as they can underſtand. This our Saviour plainly ſuppoſeth in the Diſcourſe which he repreſents between Abraham, and the Rich Man, deſiring that Lazarus might be ſent from the dead to his Brethren, to teſtifie unto them; to which Requeſt Abraham would not have given this Anſwer and Advice, they have Moſes and the Prophets, let them hear them, had he ſuppoſed that the Scriptures then were, or for the future ought to be lockt up from the People in an unknown Tongue; for the Rich Man might very well have replied, nay, Father Abraham, but they are not permitted to have Moſes and the Prophets in ſuch a Language as they can underſtand; and therefore there is more need why one ſhould be ſent from the Dead to teſtifie unto them.
Nor would Abraham have ſaid again, if they hear not Moſes and the Prophets, neither will they be perſwaded. For how ſhould Men hear what they cannot underſtand, ſo as to be perſwaded by it.
It is evident then, that our Saviour, according to the Reaſoning of this Parable, takes it for granted, that the Holy Scriptures are the ſtanding and ordinary means of bringing Men to Faith and Repentance, and that the People are to have the free uſe of them. But ſince our Saviour's time, the Church of Rome hath found a mighty inconvenience in this, and therefore hath taken the Scriptures out of the Hands of the People. They will not now let them have Moſes and the Prophets, the Goſpel of our bleſſed Saviour, and the Writings of his Apoſtles, becauſe they are really afraid they ſhould hear them, and by hearing of them, be convinced and perſwaded of the Errours and Corruptions of their Church; but inſtead of the Scriptures of the Old and New Teſtament, they have put into their Hands a Legend of famous Apparitions of Men from the dead, teſtifying unto them concerning Purgatory and Tranſubſtantiation, and the Worſhip of the Bleſſed Virgin and the Saints, and the great benefit and refreſhment which Souls in Purgatory have by the Indulgences of the Pope, and the Prayers of the living put up to Saints and Angels on their behalf; ſo that in the Church of Rome, quite contrary to our Saviour's method, Men are perſwaded of their Religion, of their New Articles of Faith, and Ways of Worſhip, not by Moſes and the Prophets, not by the Doctirne of the Holy Scriptures (for they every where teſtifie againſt them) but by abſurd Romances, and ill-contriv'd Fictions of Apparitions from the Dead. I will diſmiſs this matter with this one Obſervation, that however intereſted and confident Men may ſet a bold face upon any thing, yet it cannot to conſiderate Men but ſeem a very hard caſe, that there ſhould be no Salvation to be had out of the Church of Rome; and yet the ordinary, and (in our Saviour's Judgment) the moſt effectual Means of Salvatioin are not to be had in it.
But I paſs from this, to that which does more immediately concern our Practice.
2dly, Let us hear and obey that publick Revelation of God's Will, which in ſo much Mercy to Mankind, he hath been pleaſed to afford to us. This is an ineſtimable Privilege and Advantage which the World in many Ages was deſtitute of, having no other Guide to conduct them to eternal Happineſs but the Light of Nature, and ſome particular Revelations, which now and then God was pleaſed to make of his Will to Men: But now God hath ſet up a great and ſtanding Light in the World, the Doctrine of the holy Scriptures; and by the Goſpel of his bleſſed Son, hath given the knowledge of Salvation to all Men, for the remiſſion of their Sins, through the tender Mercies of God, whereby the day ſpring from on high hath viſited us, to give light to them that ſat in darkneſs, and in the ſhadow of death, and to guide our feet into the way of peace, to convince us of the Error of our ways, and to direct us in our Duty. We, upon whom the ends of the world are come, do enjoy all the Advantages of divine Revelation which the World ever had, and as great as the World ever ſhall have. God in theſe laſt days hath ſpoken unto us by his Son, and if we will not hear him, God will imploy no other extraordinary Prophet and Meſſenger to us. If the wrath of God ſo clearly revealed from Heaven by the Goſpel of our bleſled Saviour, againſt all ungodlineſs and unrighteouſneſs of Men; if the Terror of the great day, and the fear of eternal Torment; if the dreadful Sufferings of the Son of God for our Sins, and the merciful offers of Pardon and Reconciliation in his Blood, and the glorious hopes of eternal Life and Happineſs will not prevail with us to leave our Sins, and to amend our Lives, we have no reaſon to expect that God ſhould uſe any farther means to reclaim us; that he ſhould ever make any more Attempts for our Recovery. And therefore,
3dly, and laſtly, Thoſe who are not brought to Repentance, and effectually perſwaded by this clear and publick Revelation which God hath made of his Will to Men in the Holy Scriptures, have reaſon to look upon their Caſe as deſperate.
Methinks it ſhould not be a deſirable thing to any of us to be convinced by an Apparition, the thing is ſo dreadful and full of Terror; beſides that it argues Men to be ſtrangely hardned in a bad Courſe, and obſtinately bent upon their evil ways, when nothing will affright them from their Sins, but what will almoſt put them out of their Wits; when nothing will keep them from running into Hell, but a fearful and ghaſtly Meſſenger from thence. What a terrible ſight would it be to any of us, to meet one of our Companions, whom we had lately known in this World, freſh come out of thoſe Flames, with the ſmell of Fire and Brimſtone upon him! What Imagination can paint to it ſelf the dread and horror of ſuch a Spectacle! The Rich Man here in the Parable, when he was in Hell, is repreſented as ſensible of the inconvenience of this, and therefore he did not deſire to be ſent himſelf to his Brethren, but deſired that Lazarus might go and teſtifie unto them; he was apprehenſive how frightful a ſight he himſelf muſt needs have been to them, and therefore he deſires that they might have a gentler warning by one, who from out of Abraham's Boſom had ſeen the Miſeries of the damned, but enjoyed the State of the bleſſed.
But let not us tempt God by any ſuch unreaſonable Demand, who ſpeaks to us every day by the plain Declarations of his Word, and hath of late Years call'd ſo loudly upon us by the Voice of his Providence to repent and turn to him; by ſo many Miracles of Mercy and Deliverance, as God hardly ever wrought for any Prince and People, and by ſuch terrible Vollies of Judgments, and full Viols of wrath, as have ſeldom been poured out upon any Nation. God ſpeaks to you by his Miniſters, Men like your ſelves (God knows, poor frail and ſinful Men,) but we are ſure, that when we call you to Repentance, we deliver to you the Will and Pleaſure, the Counſels and Commands of the great God, which (whatever Account may be made of us) do certainly challenge your moſt awful Attention and Regard. And we are ſenſibel that we are call'd to a very difficult and unpleaſant work, to content with the Luſts and Vices of Men, to ſtrive againſt the ſtrong and impetuous Stream of a wicked and perverſe Generation; and nothing in the World could move us to this unwelcome and grievous Importunity, but a great and juſt Senſe of our own Duty, and your Danger. And if we will not take theſe Warnings, why ſhould we expect that God ſhould vouchſafe to ſend an expreſs Meſſenger to us from the other World, to certifie us how all things are there, and that not ſo much to help the weakneſs of our Faith, as to humor the perverſeneſs of our Infidelity? And why ſhould we imagine that this Courſe would prove more effectual? Let us not deceive our ſelves, the ſame Luſts which now detain Men ſo ſtrongly in Impenitency and Unbelief, would in all probability hurry them on to Hell, tho' an Angel from Heaven ſhould meet them in their way, to give a ſtop to them. This indeed might ſtartle us; but nothing is like to ſave us, if the Word of God and his Grace do not.
But are we in earneſt, and would we be perſwaded, if one ſhould riſe from the dead? God hath condeſcended thus far to us, there is one riſen from the dead to teſtifie unto us, Jeſus the Son of God, who died for our Sins, and roſe again for our Juſtification, and is aſcended into Heaven, and ſet down at the right hand of God, to aſſure us of a bleſſed Reſurrection and a glorious Immortality. And if this will not ſatisfie us, God will gratifie our Curioſity no farther. If we will not believe him, whom God hath ſent, and to convince us that he hath ſent him, hath raised him up from the dead, we ſhall die in our Sins, and periſh in our Impenitency. God hath in great Mercy to Mankind done that which is abundantly ſufficient to convince thoſe who are of a teachable Temper and Diſpoſition: But in great Wiſdom and Juſtice he hath not thought fit to provide any Remedy for the wilful Obſtinacy and intractable Perverſeneſs of Men.
Now God who hath the Hearts of all Men in his Hands, perſwade us all, to break off our Sins by Repentance, and to give Glory to God, before Death and Darkneſs come, and the day of our final Viſitation overtake us, when we may perhaps be ſurpriſed by a ſudden ſtroke, of ſeized upon by a violent Diſeaſe, and may have no ſenſe and apprehenſion of our approaching Danger, or if we have, may find no place for Repentance, tho' we ſeek it with Tears; which God grant may never happen to be the caſe of any of us, for his Mercy's ſake in Chriſt Jeſus, To whom with the Father, &c.