Several discourses by the Most Reverend Dr. John Tillotson ... , being the fifth volume published from the originals by Ralph Barker ...

SERMON XI. The Parable of the Rich Man and Lazarus. (Book 11)

Sermon II. LUKE XVI.19, 20.

There was a certain Rich Man, which was cloathed 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.

I Proceed to our Second Observation, that a Man may be poor and mise∣rable in this World, and yet dear to God. This beggar Lazarus, tho' he was so much slighted, and despised in his life-time by this great Rich Man, yet it appeared when he came to die, that he was not neglected by God, for he gave his Angels charge concerning him, to convey him to Happiness; v. 22. The

Beggar died, and was carried into Abra∣ham's bosom.

But this Truth is not only represent∣ed to us in a Parable, but exemplified in the Life of our blessed Saviour. Ne∣ver was any Man so dear to God as he was, for he was his only begotten Son, his beloved Son, in whom he was well pleased: And yet how poor and mean was his Condition in this World! Insomuch that the Jews were offended at him, and could not own one that appeared in so much Meanness, for the true Messias. He was born of mean Parents, and per∣secuted as soon as he was born; he was destitute of worldly Accommodations, The Foxes had holes, and the Birds of the Air had nests; but the Son of Man had not where to lay his head. He was despised and rejected of Men, a Man of Sorrows, and acquainted with Grief.

God could have sent his Son into the World with Majesty and great Glory, and have made all the Kings of the Earth to have bowed before him, and paid Homage to him: but the Wisdom of God chose rather that he should ap∣pear in a poor and humble, in a suffering and afflicted Condition, to confound the Pride of the World, who measure

the Love of God by these outward things, and think that God hates all those whom he permits to be afflicted.

Now it was not possible to give a greater and clearer Demonstration of this Truth, that Goodness and Suffering may meet together in the same Person, than in the Son of God, who did no Sin, neither was Guile found in his mouth; yet it pleased the Lord to bruise him, and to put him to Grief.

Afflictions in this world are so far from being a sign of God's Hatred, that they are an Argument of his Love and Care; whom the Lord loveth he chastneth, and scourgeth every Son whom he receiveth. Those he designs for great things here∣after, he trains up by great Hardships in this world, and by many Tribulati∣ons prepares them for a Kingdom. This course God took more especially in the first planting of Christianity; the poor chiefly were those that received the Gospel. Not many mighty, nor many noble; but the base things of the world, and the things that were despised did God chuse. Hearken, my beloved brethren, saith St. James, ch. 2.5. Hath not God chosen the poor in this world, rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him?

Now this Consideration should per∣suade to Patience under the greatest Sufferings and Afflictions in this world. God may be our Father, and chasten us severely; nay this very thing is rather an Argument that he is so. God may love us tho' the world hate us. 'Tis but exercising a little Patience, and these Storms will blow over, and we shall be removed into a calmer Region, where all tears shall be wiped from our eyes; and death and sorrow shall be no more. This was the Portion of the Son of God here; but it is a faithful saying, that if we be dead with him, we shall also live with him, if we suffer with him, we shall also reign with him. Therefore those who suffer in this world ought not to be moved, as tho some strange thing hapned unto them; but should rather rejoice, in as much as they are parta∣kers of Christ's sufferings, that when his glory shall be revealed, they also may be glad with exceeding joy, 1 Pet. 4.12, 13. I pro∣ceed to a

Third Observation, which is the diffe∣rent Estate of good and bad men after this life; Lazarus died, and was carried by the Angels into Abraham's bosom: the rich man died, and went to hell. This the Justice of the Divine Providence seems

to require; so that if there had been no Revelation of God to this purpose, it is a thing very credible to Natural Rea∣son, whether we consider God or our selves. If we consider God; our Reason tells us, that he is the holy and righteous Governor of the World, and conse∣quently, that he loves Goodness and hates Sin, and therefore is concern'd to countenance the one, and discountenance the other, in such a solemn and publick manner, as may vindicate his Holiness and Justice to the whole World. Now the Dispensations of his Providence are promiscuous in this world; and there∣fore it seems very reasonable, that there should be a general Assizes, a fair and open Trial; when God will render to every Man according to his works.

And if we consider our selves, this will appear very credible; for this hath been the constant Opinion, not only of the common People, but of the wisest Persons, who had only the light of Na∣ture to guide them. Nay if we do but search our own Consciences, we shall find an inward and secret acknowledg∣ment of this, in that inward peace and satisfaction we find in any good Action, and in that shame and fear and horror

that haunts a Man after the commission of any, tho' never so secret a Sin.

And as Reason and Scripture together do assure us of a future Judgment; so likewise, that Men, when they pass out of this world, shall meet with the pro∣per Consequences and Rewards of their Actions in the other. And tho' the Hap∣piness or Misery of Men be not so com∣pleat as it shall be after the publick Judg∣ment; yet it is unspeakably great. Laza∣rus is represented as very happy immedi∣ately after his passing out of this world, he is said to be carried into Abraham's bo∣som; by which the Jews express the Hap∣piness of the future State. And the Rich Man is represented, as in great Anguish and Torment. But what the Happiness of good Men, and the Misery of wicked Men shall be in the other State, we can but now imperfectly and unskilfully describe.* 1.1 Each of these I have in another Discourse spoken something to. I pro∣ceed to a

Fourth Observation, the vast differ∣ence between Men's Conditions in this world, and the other. The Rich Man prospered here, and was afterward tor∣mented: Lazarus was poor and misera∣ble in this world, and happy in the

other; v. 25. Remember that thou in thy lifetime receivedst thy good things and La∣zarus evil things; but now he is comforted, and thou art tormented. And it is very agreeable to the Wisdom of God, to make such a difference between Mens Conditions in this World and the other; and that for these two Reasons.

1st. For the trying of Mens Virtue.

2dly, In order to the Recompencing of it.

1. For the Tryal of Men's Virtue. For this End principally God ordains the Sufferings of Good Men, and permits the best of his Servants many times to be involved in the greatest Calamities to try their Faith in him, and Love to him; to improve their Virtue, and to prevent those Sins into which the mighty Temp∣tations of a perpetual Prosperity are apt to draw even the best of Men; to take off their Affections from the love of this vain World, and to engage and fix them there, where they shall never repent that they have placed them; to prove their Sincerity towards God, and to exercise their Patience and Submission to his Will; to prepare them for the Glory of the next Life, and to make the

Happiness of Heaven more welcome to them, when they shall come to it.

2dly, In order to the Recompencing of Men; that they who will take up with the Pleasures and Enjoyments of this present world, and take no care for their future State, that they who will gratify their Senses, and neglect their immortal Souls, may inherit the proper Conse∣quences of their wretched Choice. And on the other hand, that they who love God above all things, and had rather en∣dure the greatest Evils, than do the least, that they who look beyond the present Scene of things, and believe the reality and Eternity of the other State, and live accordingly, may not be disappointed in their Hopes, and serve God, and suffer for him for nothing. From this conside∣ration of the Difference between the Condition of Men in this world and the other, we may infer,

1. That no Man should measure his Felicity or Unhappiness by his Lot in this world. If thou receivest thy good things, art rich and honourable, and hast as much of the things of this world as thine Heart can wish, art splendidly attired, and farest sumptuously every day; art in no trouble like other Men, neither

art plagued like other folk; do not upon this bless thy self as the happy Man. On the other hand, art thou poor and miserable, destitute of all the Conve∣niences and Accommodations of this Life? Do not repine at thy Lot, and mur∣mur at God for having dealt hardly with thee. No Man can be pronounced hap∣py or miserable for what befals him in this Life; no Man knows Love or Hatred by these things; this Life is but a short and inconsiderable duration, and it mat∣ters not much what Entertainment we meet withal, as we are passing through this world: The state of Eternity is that wherein the Happiness or Misery of Men shall be determined. He is the happy Man who is so in that Life which shall never have an end; and he is miserable that shall be so for ever.

2. We should not set too great a va∣lue upon the blessings of this Life. We may receive our good things here, and be tormented hereafter; nay this very thing will be no inconsiderable part of our Torment, none of the least Aggra∣vations of our Misery, that we did re∣ceive our good things. Nothing afflicts a Man more, and toucheth him more sensibly when he is in Misery, than the

remembrance of his former Prosperity; had he never been happy, his Misery would be the less.

Therefore we should be so far from applauding our selves in the Prosperity of this World, that we should rather be afraid of receiving our good things here; lest God should put us off with these things, and this should be all our Porti∣on, and lest our Misery in the next World should be the greater for our having been happy.

The Felicities of this World are Tran∣sient, and tho' our Happiness were ne∣ver so compleat, yet it is going off, and passing away; and when it is gone and past, if Misery succeed it, it had better never have been. Remember, thou in thy life time receivedst thy good things; these things are only for our life time, and how short is that! Did Men seriously con∣sider this, they would not set such a price upon any of the transient Enjoy∣ments of this Life, as for the sake of them to neglect the great Concernments of another World. We are apt to be dazled with the present glittering of worldly Glory and Prosperity: But if we would look upon these things as they will be shortly gone from us, how

little would they signifie! The Rich Man here in the Parable did, no doubt, think himself a much happier Man than poor Lazarus that lay at his Door; and yet after a little while how glad would he have been to have changed Conditi∣ons with this poor Man! When he was in Torments, then no doubt he wisht that he had suffered all the misery and want in this world which Lazarus did, pro∣vided he might have been comforted as he was, and carried by Angels into Abraham's bosom. We should value this world, and look upon it, as this Rich Man did, not when he enjoyed it, but when he was taken from it; and we should esteem it and use it while we may, as he wisht he had done when it was too late.

3. We should not be excessively troubled, if we meet with hardship and affliction here in this world; because those whom God designs for the great∣est happiness hereafter, may receive evil things here. Thus our blessed Saviour, the Captain of our Salvation, was made perfect through Sufferings: this was the method which God used towards his own Son, first he suffered, and then entred into glory. He suffered more than any of us

can bear; and yet he supported himself under all his Sufferings by the considera∣tion of the Glory that would follow; for the Joy that was set before him, he endured the Cross, and despised the shame.

The same Consideration should arm us with Patience and Constancy under the greatest Evils of this life. The Evils that we lie under are passing and going off; but the Happiness is to come. And if the Happiness of the next World were no greater, nor of longer continuance, than the Miseries of this World; or if they did equally answer one another; yet a wise Man would chuse to have Mi∣sery first, and his Happiness last. For if his Happiness were first, all the Plea∣sure and Comfort of it would be eaten out, by dismal Apprehensions of what was to follow: but his Sufferings, if they were first, would be sweetned by the consideration of his future Happiness; and the bitterness of his Sufferings would give a quicker Relish to his Happiness when it should come, and make it greater.

But a good Man under the Sufferings of this life, hath not only this Comfort, that his Happiness is to come, but like∣wise that it shall be infinitely greater

than his Sufferings; that these are but short, but that shall never have an end. And this was that which fortified the first Christians against all that the Ma∣lice and Cruelty of the World could do against them. They thought themselves well paid, if through many Tribulations they might at last enter into the Kingdom of God; because they believed that the Joys of the next life would abundantly recompence all their Labours and Suf∣ferings in this World. They expected a mighty Reward far beyond all their Sufferings; they were firmly perswaded that they should be vast Gainers at the last. So the Apostle tells us of himself, Rom. 8.18. I reckon that the Sufferings of this present time are not worthy to be compa∣red with the Glory that shall be revealed. And to the same purpose, 2 Cor. 4.17, 18. Our light Afflictions, which are but for a moment, work for us an eternal weight of Glory, whilst we look not at the things which are seen, but at the things which are not seen; for the things which are seen are tem∣poral, but the things which are not seen are eternal. If we would consider all things together, and fix our Eyes as much up∣on the Happiness and Glory of the next World, as upon the Pomp and Splendor

of this, if we would look as much at the things which are not seen, as the things which are seen, we should easily perceive, that he who suffers in this world does not renounce his Happiness, only puts it out to Interest, upon terms of the great∣est Advantage.

4. We should do all things with a Re∣gard to our future and eternal State. It matters not much what our Conditi∣on is in this world, because that's to con∣tinue but for a little while: but we ought to have a great and serious Regard to that State that never shall have an end. Therefore whenever we are doing any thing, we should consider what In∣fluence such an Action will have upon the Happiness or Misery of the next Life. We should measure every Action, and every Condition of our Lives by the reference of them to Eternity. To be rich and great in this world will con∣tribute nothing to our future Happiness; all these things which we so much dote upon, and pursue with so much eagerness, will not commend any Man to God; they will signifie no∣thing when we come to appear before our Judge. Death will strip us of these things, and in the other world, the

Soul of the poorest Man that ever lived shall be upon equal Terms with the rich∣est. Nothing but Holiness and Virtue will then avail us; and it is but a little while and we shall all certainly be of this Mind, that the best thing Men can do in this world, is to provide for the other. I proceed to a

Fifth Observation, that the State of Men in the next world is fixt and un∣changeable; which I ground upon v. 26. Between us and you there is a great gulf fixt, so that they that would pass from hence to you cannot, neither can they pass to us that would come from thence. By which words our Saviour seems not only to intend, that they that are in Heaven and Hell can have no Communication and Inter∣course with one another; but likewise that they are lodg'd in an immutable State. Those that are happy are like to continue so; and those that are miserable are immutably fixt in that State.

1. As to those that are in Happiness there can be no great doubt. For what can tempt Men that have so narrowly scap'd the Dangers and Temptations of a wicked world, and are possest of so great a Happiness by the free Grace and Mercy of God, to do any thing where∣by

they may forfeit their Happiness; or so much as to entertain a Thought of offending that God, to whom they can∣not but be sensible how infinitely they are obliged. In this Imperfect state few Men have so little Goodness as to sin without a Temptation; but in that state where Men are perfectly good, and can have no Temptation to be otherwise, it is not imaginable that they should fall from that state.

2. As to the state of the damned, that that likewise is immutable the Scripture does seem plainly enough to assert, when it calls it an everlasting Destruction from the presence of the Lord, and uses such Expressions to set forth the continuance of their Misery, as signifie the longest and most interminable Duration, ex∣pressions of as great an Extent as those which are used to signifie the Eternal Happiness of the blessed; and as large and unlimited, as any are to be had in those Languages wherein the Scriptures are written.

Besides that wicked Men in the o∣ther World are in Scripture represent∣ed, as in the same Condition with the Devils, of whom there is no ground to believe that any of them ever did or will

repent. Not because Repentance is im∣possible in its own nature to those that are in extream Misery; but because there is no place left for it. Being under an irreversible Doom, there is no encou∣ragement to Repentance, no hope of Mercy and Pardon, without which Re∣pentance is impossible. For if a Man did utterly despair of Pardon, and were assured upon good ground, that God would never shew Mercy to him, in this case a Man would grow desperate, and not care what he did. He that knows that whatever he does, he is mi∣serable and undone, will not matter how he demeans himself. All motives to Repentance are gone after a Man once knows it will be to no purpose. And this the Scripture seems to represent to us, as the case of the Devils and damned Spirits. Because their state is finally de∣termined, and they are concluded under an irreversible Sentence, therefore Re∣pentance is impossible to them.

Sorry, no doubt, they are, and hear∣tily troubled that by their own Sin and Folly they have brought this Misery upon themselves, and they cannot but conceive an everlasting Displeasure a∣gainst themselves, for having been the

Cause and Authors of their own Ruin; and the Reflection of this will be a perpe∣tual Spring of discontent, and fill their Minds with eternal rage and vexation; and so long as they feel the intolerable Punishments of Sin, and groan under the insupportable Torments of it, and see no end of this miserable state, no hope of getting out of it, they can be no other∣wise affected, than with discontent at themselves, and rage and fury against God.

They are indeed penitent so far, as to be troubled at themselves for what they have done; but this Trouble works no change and alteration in them; they still hate God who inflicts these Punishments upon them, and who they believe is de∣termined to continue them in this mise∣rable state. The present anguish of their Condition, and their despair of bettering it, makes them mad; and their Minds are so distracted by the wildness of their Passions, and their spirits so exasperated and set on fire by their own giddy Moti∣ons, that there can be no rest and silence in their Souls, not so much as the liberty of one calm and sedate Thought.

Or if at any time they reflect upon the

evil of their Sins, and should entertain any thoughts of returning to God and their Duty, they are presently checkt with this Consideration, that their case is determined, that God is implacably offended with them, and is inexorably and peremptorily resolved to make them miserable for ever; and during this Per∣swasion, no Man can return to the love of God and Goodness, without which there can be no Repentance.

This Consideration, of the immutable state of Men after this Life, should engage us with all seriousness and diligence to endeavour to secure our future happiness. God hath set before us good and evil, life and death, and we may yet chuse which we please; but in the other world, we must stand to that choice which we have made here, and inherit the Consequences of it.

By Sin Mankind is brought into a mi∣serable state; but our Condition is not desperate and past Remedy. God hath sent his Son to be a Prince and a Saviour, to give Repentance and Remission of Sins. So that tho' our Case be bad, it need not continue so, if it be not our own fault. There is a possibility now of changing our Condition for the better,

and of laying the foundation of a perpe∣tual Happiness for our selves. The Grace of God calls upon us, and is ready to as∣sist us; so that no Man's Case is so bad, but there is a possibility of bettering it, if we be not wanting to our selves, and will make use of the Grace which God offers, who is never wanting to the sin∣cere endeavours of Men. Under the In∣fluence and Assistance of this Grace, those who are dead in trespasses and sins, may pass from death to life, may be turned from darkness to light, and from the power of Satan unto God. So long as we are in this world there is a possibility of being translated from one state to another, from the dominion of Satan, into the kingdom of God's dear Son. But if we neglect the oppor∣tunities of this life, and stand out against the offers of God's Grace and Mercy, there will no Overtures be made to us in the other world. After this life is ended, God will try us no more; our fi∣nal miscarriage in this world will prove fatal to us in the other, and we shall not be permitted to live over again to correct our Errors. As the Tree falls, so it shall lye; such a State as we are settled in, when we go out of this world, shall be fixt in the other, and there will be

no possibility of changing it. We are yet in the hand of our own Counsel, and by God's Grace we may mould and fashion our own Fortune. But if we trifle away this Advantage, we shall fall in∣to the hands of the living God, out of which there is no Redemption. God hath yet left Heaven and Hell to our choice, and we had need to look about us, and chuse well, who can chuse but once for all and for ever. There is yet a space and oppor∣tunity left us of Repentance; but so soon as we step out of this Life, and are en∣tred upon the other world, our Condi∣tion will be sealed, never to be reverst. And because after this Life there will be no further hopes of Mercy, there will be no possibility of Repentance. This is the accepted time, this is the day of Sal∣vation; therefore to day if ye will hear his voice, harden not your hearts; lest God swear in his Wrath that we shall not enter into his rest. I proceed to a

Sixth Observation, That a standing Revelation of God is Evidence sufficient for Divine things. They have Moses, and the Prophets, let them hear them; that is, they have the Books of Moses and the Prophets, written by Men divinely in∣spired, these do sufficiently declare to

them the Will of God and their Duty; and it is unreasonable to demand or ex∣pect that God should do more for their Conviction and Satisfaction.

I know very well the Text speaks on∣ly of the Scriptures of the Old Testa∣ment, those of the New being not then extant, when this Parable was deliver'd. But what is here said concerning the Scriptures of the Old Testament, is equal∣ly applicable to the New; and tho' Abra∣ham do only recommend Moses and the Prophets, there is no doubt but he would have said the same concerning Christ and his Apostles, if the Books of the New Testament had been then extant. So that what I shall say upon this Observation, does indifferently concern the whole Scripture.

And that I may make out this Obser∣vation more fully, I shall take these Five things into consideration.

1st. What we are to understand by a Divine Revelation.

2dly. Give a brief Account of the se∣veral kinds of it.

3dly. Shew what Advantage this standing Revelation of the Scriptures hath above any other way of conveying the will of God to the world.

4thly, That there is sufficient Evidence for the divinity of the Scriptures.

5thly, That it is unreasonable to expect that God should do more for our Con∣viction, than to afford such a standing Revelation of his Mind and Will. I shall go over these as briefly as I can. I begin with the

1st, What we are to understand by a Divine Revelation. By a divine Reve∣lation we are to understand a supernatural discovery, or manifestation of any thing to us; I say supernatural, because it may either be immediately by God; or by the mediation of Angels, as most, if not all the Revelations of the Old Testament were. A supernatural Discovery or Mani∣festation, either immediately to our Minds, by our Understandings and in∣ward Faculties; (for I do not so well un∣derstand the distinction between Under∣standing and Imagination, as to be care∣ful to take notice of it,) or else medi∣ately to our Understandings by the me∣diation of our outward Senses, as by an external appearance to our Bodily Eyes; or by a Voice and Sound to the Sense of Hearing. A Discovery or Mani∣festation of a thing, whether it be such as cannot be known at all by the

use of our natural Reason and Under∣standing; or such as may be discovered by natural Light, but is more clearly revealed or made known, or we are a∣wakened to a more particular and atten∣tive consideration of it. For it is not at all unsuitable to the wisdom of God, to make a supernatural Discovery to us of such things as may be known by the light of Nature, either to give us a clear∣er manifestation of such Truths as were more obscurely known, and did as it were lie buried in our Understandings; or else to quicken our Minds to a more serious and lively consideration of those Truths.

2dly. For the several kinds of Divine Revelation. That they were various, the Apostle to the Hebrews tells us, ch. 1.1. God who at sundry times, and in se∣veral manners, spake to the Fathers by the Prophets; where by Prophets we are to understand not only those who did fore∣tel future things; but any Person that was divinely inspired, and to whom God was pleased to make any supernatural dis∣covery of himself.

Now the several Kinds of Revelati∣on taken notice of by the Jews, are Vi∣sions; Dreams; Prophecy; Oracle; In∣spiration,

or that which they call the Holy Ghost; voice Bath-col; or that which was the highest of all, which they call gradus Mosaicus, the degree of Reve∣lation which was peculiar to Moses. The Jewish Writers, especially Maimonides, have many subtil Observations about the differences of these several kinds of Reve∣lation, which depends upon subtil and Philosophical Distinctions of the Facul∣ties of Perception; as that some of these Revelations were by impression only up∣on the Understanding; some only upon the Imagination; some upon both; some upon the outward Senses: But the simple and plain difference between them, so far as there is any ground in Scripture to di∣stinguish them, seems to be this; Vision was a Representation of something to a Man, when he was waking, in oppositi∣on to Dreams, which were Representa∣tions made to Men in their Sleep. Pro∣phecy might be either Dream or Vision, and the Jews observe that it was always one of these two ways, which they grounded upon Numb. 12.6. If there be a Prophet among you, I the Lord will make my self known to him in a Vision, and will speak unto him in a Dream. But Prophecy in the strict Notion of it, had this peculiarly belonging to it, that it

was not only monitory or instructive, but did foretel some Event of Concern∣ment to others; and the Jewish Doctors tell us, that it was a clearer Revelation, and carried greater assurance along with it; and that this was common to all the three, that there was something of Exta∣sie and Transport of Mind in all these.

The fourth sort of Revelation, which was by Oracle, which is call'd Ʋrim and Thummim, was a rendring of Answers to Questions, by the High-Priest looking upon the Stones in the Breast-plate, which how it was done, is uncertain.

The Fifth sort of Revelation is that which they call the Holy Ghost, which was a more calm and gentle Inspiration, without any extraordinary Transport of Mind or Extasie; such as David had in the writing of the Psalms.

The lowest of all was that which they call'd Bath col, which was by a Voice from Heaven; and this is the way of Revelati∣on, which the Jews observed did only continue among them from the days of the Prophet Malachi to our Saviour.

The highest of all was that which they call'd gradus Mosaicus, to which the Jews give several Prerogatives above all the other ways of Revelation; as that it was done by Impression merely upon

the Understanding, without Extasie, or Rapture, or Transport, when he was waking, and in his ordinary Temper, and his Senses not bound up either by Extasie or Sleep, that it was a Reve∣lation immediately from God himself, and not by the Mediation of Angels; without any Fear, or Amazement, or Fainting, which was incident to other Prophets; and the Spirit of Prophecy rested upon him, and he could exert it arbitrarily, and put it forth when he would. Of which thus much is evi∣dently true from the Story of him, that the Spirit of Prophecy did rest more con∣stantly upon him, and that he could ex∣ert it with greater freedom, and with∣out any discernable Amazement or Tran∣sport from his ordinary Temper. But that it was by Impression merely upon his Understanding, as that is a distinct Faculty from the Imagination, is not so certain; that it was always by an im∣mediate Communication from God, without the mediation of Angels, seems not to be true; for St. Stephen tells us, that the Law was given by the disposition of Angels, Acts 7.53. And St. Paul, that it was ordained by the Angels in the hand of a Mediator, that is Moses, Gal. 3.19.

But that the Revelation which was made to him, had some singular Prerogatives above those of other Prophets, is plain from Scripture, Numb. 12.5, 6, 7, 8, when Aaron and Miriam contended with Moses as being equal to him, God tells them that there was a vast difference between him and other Prophets; Hear now my Words, if there be a Prophet among you, I the Lord will make my self known unto him in a Vision, and will speak unto him in a Dream. My Servant Moses is not so—With him will I speak Mouth to Mouth, even appa∣rently, and not in dark Speeches, &c. Ex. 33.11. And the Lord spake unto Moses face to face, as a Man speaketh unto his Friend. Deut. 34.10. And there arose not a Pro∣phet since in Israel like unto Moses, whom the Lord knew face to face. All which signify at least this, that God made the clearest, and most familiar, and most perfect Disco∣veries to Moses of any of the Prophets; only our Lord Jesus Christ, by whom God hath discovered his Will to us un∣der the New Testament, did excel Mo∣ses; Moses being but a faithful Servant that is, humilis amicus, a meaner sort of Friend; but the Lord Jesus Christ, the only begotten Son of God, who came from the bosom of his Father, and was inti∣mately acquainted with the secrets of

his Will, and had not the Spirit given him by measure, but the most plentiful Effu∣sion of it, being anointed above his Fellows.

Now these being the several sorts and degrees of Revelation, which God hath made of himself to the World, the Ho∣ly Scriptures are a System or Collection of these, the authentick Instrument or Record, by which the things revealed any of these ways, are transmitted to us, and is therefore call'd the Word of God, as containing those things which God in several Ages hath spoken to the World; that is, matters of Divine Reve∣lation, which are necessary to be known by Men, in order to their Eternal Hap∣piness. And this being now the great and standing Revelation of God, which is to continue to the end of the World, I intend to limit my Discourse solely to this, as being the only Revelation which we are concern'd to enquire after.

And therefore in the 3d Place to shew you what Advantages this stand∣ing Revelation of the Scriptures hath, above private Revelations made to par∣ticular Persons, and frequently repeated and renewed in several Ages; that so it may appear both agreeable to the Wis∣dom of God to settle Revelations in this way, as being more commodious; and

likewise to his Goodness, it being a re∣al Priviledge which these later Ages of the World enjoy, that they have a more fixt and certain way of being acquainted with the Will of God, than those Ages had, which were govern'd by such pri∣vate Revelations, as were now and then made to particular Persons. And the Ad∣vantages are these.

1. It is a more certain way of con∣veyance of things, and more secure and free from Imposture. Suppose a Revela∣tion made to a particular Person, which is of general Concernment, that this may have a general and lasting effect, he must impart it to others, as many as he can, and give them the best Assurance he can of it; and these must relate it to others; and so it must pass from hand to hand, to be delivered from Parents to their Children. Now this way of convey∣ing a Revelation by Oral Report must needs be liable to many Uncertainties, both by involuntary Mistakes, through Weakness of Memory or Understand∣ing; and wilful Falsifications and Impo∣stures, out of Malice and Design. So that the effect of an unrecorded Revelation can neither be large nor lasting, it can but reach a few Persons, and continue

a little while in its full Credibility; and the further it goes, the weaker, like Cir∣cles made in Water, which the more they inlarge themselves, and the longer they continue, the less discernable they are 'till at length they quite disappear. Whereas being once recorded by Persons secured from Error, by Supernatural and Divine Assistance, they are not lia∣ble to those easie Falsifications or Mi∣stakes, which traditional Reports and Relations are necessarily, through hu∣man Malice or Weakness, liable to.

2. It is a more general and universal way of Conveyance; Which is evident from the common Experience of the World, who have pitched upon this way of writing things in Books, as that which doth most easily convey the knowledge and notice of things to the generality of Men.

3. It is a more uniform way of Con∣veyance; that is, things that are once written and propagated that way, lye e∣qually open to all, and come in a man∣ner with equal Credit to all; it being not morally possible that a common Book, that passeth through all hands, and which is of vast Importance and Concernment, should be liable to any material Corrup∣tion,

without a general Conspiracy and Agreement, which cannot be, but that it must be generally known. So that considering the commonness, and uni∣versal Concernment of this Book of the Scriptures, all Men are in a manner e∣qually, that is, every Man is sufficient∣ly and competently assur'd of the credit of it; that is, that we are not in any ma∣terial thing imposed upon by false Co∣pies. But in traditional Revelation it is quite otherwise; Traditional being a ve∣ry unequal and ununiform way of Con∣veyance. For seeing it may be of general Concernment, and all cannot have it at the first hand, that is, immediately from him to whom it was made; but some at the second, others at the third, fourth, or fifth hand, or much further off; the Credit of it will be necessarily weakned by every Remove. A Report that comes through many Hands, being like the Argument we call Induction; and as the Strength and Goodness of that depends upon the Truth of every one of those In∣stances that make it up, so that if any of them fail, the whole Argument is naught; so the credit of a Report that passeth through twenty hands, depends upon the Integrity and Sufficiency of all

the Relators, and whatever there is ei∣ther of Falshood and Malice, or of In∣capacity of Understanding, or Frailty of Memory in any of the Relators, so much Weakness is derived into the Report or Testimony; and consequently the assu∣rance which we can have of a private Revelation, which is deliver'd traditio∣nally through a great many Persons, must needs be very unequal.

4. It is a more lasting way of Con∣veyance. Which likewise appears by Experience, we having now nothing at all of the History of ancient times, but what is conveyed down to us in Writing.

5. It is a more human way of Con∣veyance, which requires less of Mira∣cle and supernatural Interposition for the Preservation of it. This Book of the Scriptures may with ordinary human Care be transmitted intire, and free from any material Error, to all succeeding A∣ges. But Revelations unwritten, if they have any lasting and considerable Effect, they must at least in every Age be re∣newed and repeated; otherwise in a very short space, either through the unfaithfulness, or carelessness and frail∣ty of Men, they will either be quite lost,

or so corrupted and depraved, that they will signifie nothing.

From all which it appears, that we have so little cause to murmur and re∣pine at the Providence of God, which in these later Ages of the World does not make those more immediate Disco∣veries and Manifestations of himself to us, that he did to former Ages, that we have rather great reason to admire the Wisdom and Goodness of God's Provi∣dence, which hath privileged us with this standing Revelation of his written Word, which hath so many ways the Ad∣vantage of frequent and extraordinary Revelation, and in respect of the gene∣rality of Mankind, is much more use∣ful and effectual to its end. I know there are some that have endeavour'd to per∣swade the World, that Doctrines may much better be preserved by common Rumor and Report, than by Writing and Record; but I hope there is no Man so destitute of common Sense as to be∣lieve them contrary to the Experience of all Men.

I come now to the 4th thing I pro∣pos'd to be consider'd; namely, That there is sufficient Evidence of the Divi∣nity of the Scriptures. By the Divinity

of the Scriptures, I mean, that they were revealed by God, and that the things contained in them were not invented by Men, but discovered to Men by God; and that the Pen-men of these Books did not write their own private Conceptions, but were inspired by the Holy Ghost. Now if we can be satisfy'd of this, we ought to receive the Scriptures with the same reverence, as if an Angel from Hea∣ven should declare these things unto us, or as if God should immediately reveal them to our Minds; for nothing can come with greater Authority than this, that we believe it to be revealed by God; and provided we be assured of this, it matters not which way; the thing hath the same Authority.

Now that we have sufficient Evidence of the divinity of the Scriptures, will best appear, by considering what is suffi∣cient to give Authority to a Book, so that no prudent or reasonable Man can question, but that the Book was writ by him whose Name it bears. For what E∣vidence we would accept of, for the Au∣thority of other Books, we must not refuse in this case for the Scriptures; if we do, we deal unequally, and it is a sign that we do not want Evidence for the Autho∣rity of the Scriptures, but that we have no mind to believe them.

Now the utmost Authority that any Book is capable of, is, that it hath been transmitted down to us by the general and uncontroll'd Testimony of all Ages, and that the Authority of it was never questioned in that Age wherein it was written, nor invalidated ever since.

And this Evidence we have for the Au∣thority of the Scriptures. As for the Old Testament, I shall not now labour in the proof of that by Arguments pro∣per to it self, but shall take the Divinity of them upon the Authority of the New, which, if it be proved, is sufficient Evi∣dence for it, tho' there were no other.

Now for the Scriptures of the New Testament, I desire but these two things to be granted to me at first.

1. That all were written by those per∣sons whose Names they bear; and for this we have as much Authority, as for any Books in the World, and so much as may satisfie Men in other cases, and there∣fore not to be rejected in this.

2. That those who wrote those Books were Men of Integrity, and did not wil∣fully falsifie in any thing; and this can∣not reasonably be denied, because these very Persons gave the utmost Evidence that Men could give of their Integrity. The highest attestation that any Man

can give of the Truth of what he relates, is to lay down his Life for the Testimo∣ny of it; and this the Apostles did.

Now if this be granted, that they did not falsifie in their Relations concerning the Miracles of Christ, and his Resur∣rection, and the miraculous Gifts which were bestowed upon the Apostles after his Ascension; this is as great an Evi∣dence as the world can give, and as the thing is capable of, that our Saviour was a Teacher come from God, and that the A∣postles were extraordinarily assisted by the Holy Ghost; and if this be granted, what can be desired more to prove the Divinity of their Writings?

But it may be said, that tho' the Apo∣stles were granted to be Men of Integri∣ty, and that they did not wilfully falsifie in their Relations, yet they might be mistaken about those Matters. But that they were not, we have as much Evidence as can be for any thing of this Nature, namely, that the things which are rela∣ted are plain sensible matters of Fact, about which no Man need mistake, unless he will; and they did not write things upon the report of others, who might possibly have designs to deceive, but upon the surest Evidence in the world, their own Knowledge, and

the Testimony of their Senses; the things that we have seen and heard testifie we unto you. So that if they were mistaken in these things, no Man can be sure of any thing; and by the same reason that we disbelieve the Authority of the Scriptures upon this account, we must believe no∣thing at all. This is in short the whole force of the Argument for the divinity of the Scriptures, which I might have enlarged infinitely upon; but I design now only briefly to represent to you, that we, who live at the distance of so many Ages from the time of this Revela∣tion, are not destitute of sufficient Evi∣dence for the Authority of the Scriptures, and such Evidence, as they who reject in other Cases, are esteemed unreasonable,

I should come now to the

5th, and last Thing, namely, that it is unreasonable to expect, that God should do more for our Conviction, than to af∣ford us a standing Revelation of his Mind and Will, such as the Books of the Holy Scriptures are. But this I shall refer to another Opportunity, in a particular Dis∣course upon the 31 verse, which contains the main Design, the Sum, and Substance of this whole Parable.

Notes

• * 1.1

  Serm. on Rom. 6.21, 22.