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

SERMON XII. The Parable of the Rich Man and Lazarus. (Book 12)

Sermon III. Preach'd at Whitehall, Anno 1678. LUKE XVI.31.

If they hear not Moses and the Prophets, neither will they be persuaded tho' one rose from the dead.

THESE Words are the Conclu∣sion of that excellent Parable of our Saviour concerning the Rich Man and Lazarus, and they are the fi∣nal 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,* 1.1 and there∣fore he begs of Abraham, that he would send Lazarus to his Father's House, where he had five brethren, that he might testi∣fy unto them, lest they also should come into that place of Torment. To which Re∣quest 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 Re∣quest 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 Repen∣tance, v. 30. And he said, Nay, Father A∣braham, but if one went unto them from the dead, they will repent. To which Abra∣ham makes this peremptory Reply, If

they hear not Moses and the Prophets,* 1.2 nei∣ther will they be persuaded, tho one rose from the dead.

In which Words Abraham absolutely denies that there is any such Probability, much less Certainty, that those who re∣ject 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 Savi∣our brings in Abraham delivering him∣self 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 promise 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 con∣vinced by hearing or reading Moses and the Prophets, should be brought to Re∣pentance 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 ap∣pear 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 ef∣fectual 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 Circumstan∣ces 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 under∣stand these Words so, as to weaken the force of that Argument from Miracles for the Proof and Confirmation of a Di∣vine Doctrine; as if our Saviour intend∣ed to insinuate, that Miracles are not

a proper and sufficient Argument to con∣vince Men. For our Saviour does not here oppose Moses and the Prophets to a miraculous Testimony; but he advan∣ceth the publick Evidence and Testimo∣ny which Moses and the Prophets had a∣bove the Evidence of a single and pri∣vate Miracle; for Moses and the Prophets had their Confirmation from Miracles; and Miracles are the great Evidence and Attestation which God hath always gi∣ven to the Divinity of any Person or Do∣ctrine; 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, nei∣ther will they be persuaded, 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 unque∣stionable Miracles; a credible Relation whereof was conveyed down to after Ages. So that if rational Means of Con∣viction were the thing desired, it was not likely that those, who were not per∣suaded 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 Mi∣racle.

These Considerations being premised by way of Caution, I come now to make out the Truth of what is here as∣serted in the Text. And for the full clearing of this matter, I shall speak to these two Propositions.

First, That it is unreasonable to ex∣pect 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 Scrip∣tures is. And if so, then

Secondly, That upon the whole mat∣ter 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 ex∣pect 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 impli'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 extraor∣dinary instances of his Power, and by changing the Course of Nature, to con∣vince every Man in the World that he governs it: but by standing Testimo∣nies of his Wisdom, and Power, and Goodness; by these God does suffici∣ently satisfie considerate Men of his Go∣vernment 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 Na∣ture, in the returns of Day and Night, in the Revolutions of the Seasons of the Year, in that he gives us rain from Hea∣ven 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 a∣mazed at them, but that they are so ve∣ry frequent and familiar.

The case is the same as to Divine Re∣velation. God hath not thought fit to

gratified 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 stand∣ing Revelation, which at first had the greatest and most miraculous Confirma∣tion, and he hath still left us sufficient Means of being assured of the Truth of this Revelation, and of the Confirma∣tion that was at first given to it; and we tempt God, by demanding extraordi∣nary Signs, when we may receive so a∣bundant 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 Circumstan∣ces consider'd, very improbable, that those who reject this publick Revelati∣on from God, should be effectually con∣vinced, 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, nei∣ther will they be persuaded, 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 perverse∣ly refuse to be convinced by Moses and the Prophets, would be effectually per∣suaded, (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 fre∣quent 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 Rea∣son 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 hin∣der them from being convinced by a particular Miracle.

4. Experience does abundantly testi∣fie, how ineffectual extraordinary ways are to convince those who are obstinate∣ly addicted and wedded to their Lusts.

5. An effectual Persuasion (that is, such a Belief as produceth Repentance and a good Life) is the Gift of God, and depends upon the Operation and Con∣currence

of God's Grace, which there is no reason to expect either in an extraor∣dinary way, or in an extraordinary de∣gree, after Men have obstinately reject∣ed the ordinary Means which God hath appointed to that end.

1. If such Miracles, as a special Mes∣senger from the dead to warn and ad∣monish Men, were frequent and fami∣liar, it is very probable they would have but very little effect upon Men, and un∣less we suppose them common and ordi∣nary, 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 Priviledge to them∣selves, 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 com∣mon, 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 Sin∣ners usually do, while they are under present Convictions of Conscience, and the Hand of God, by some great Afflicti∣on or Sickness, lies heavy upon them:

but still they would be apt to defer their Repentance, and put it off 'till the pre∣sent 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 re∣turn 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 ama∣zing thing to see a Man die, and so∣lemnly 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 Ear∣nestness he will commend to his best Friends and nearest Relations, a religi∣ous 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 seldome a∣ny great and permanent effect upon Men. Men consider that it is a very common Case, and Sinners take Exam∣ple and Encouragement from one ano∣ther; every one is affected for the pre∣sent, but few are so effectually convin∣ced, 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 Dis∣courses 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 persuaded that all this was merely the work of Fancy and Imagination; and the rather, be∣cause

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 a∣gainst such Sins as natural Light con∣vinceth Men of, have the natural Guilt and Fears of Men on their side, the particular Testimony of every Man's Conscience, and the concurrent Testi∣mony 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 Per∣sons 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 suitable to the gene∣rality of Mankind, and of greater Au∣thority than a private Apparition, or a single Miracle; and if that will not con∣vince 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 satisfy 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 controul 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 ra∣ther 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 go∣vern'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 Un∣derstandings, to make assent easy 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 of∣fer'd, it is likely it would not prevail with them, because the matter does not stick there. Their Wills are distem∣per'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 re∣bellious 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; such a vio∣lent Conviction might affect them for the present, but the Sense of it might per∣haps wear off by degrees, and then they would return to their former hardness. Men, by a long and obstinate continu∣ance in sin, may bring themselves to the Temper and Disposition of Devils; who though 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 Con∣viction, and what Evidence soever be offer'd to them, they will find some way or other to avoid it, and to delude them∣selves. The plain truth of the case is this, (if Men will honestly speak their Con∣sciences, they cannot deny it) they do not call for more Evidence, either be∣cause 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 Evi∣dence which is afforded to them.

4thly, Experience does abundantly testify, how ineffectual extraordinary ways are to convince and reclaim men of depraved Minds, and such as are ob∣stinately

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 followed 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 stiffneck'd and gain saying People; so that it is hard to say which was more prodi∣gious, 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 things, 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 Righte∣ousness, 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 Conside∣ration, 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 terrors 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, though 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 pro∣duceth 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 ex∣traordinary 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 assi∣stance of God's Grace; and there is lit∣tle reason to expect that God will afford his Grace to those, who reject and despise the Counsels of his word. The Do∣ctrine of Salvation contain'd in the Holy Scriptures, and the Promises and Threat∣nings 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 sincere∣ly 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 con∣fidence that God should attempt our Recovery by some extraordinary ways; though he should gratifie our presump∣tuous and unreasonable Curiosity, so far as to send one from the dead to testifie unto us; yet we have no reason to ex∣pect 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 in∣effectual

to alter and change our cor∣rupt 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 un∣likely it is, that those who obstinate∣ly reject a clear and publick Revela∣tion of God, should be effectually con∣vinced and brought to Repentance by any Apparitions from the dead.

I shall only make two or three Infe∣rences from this Discourse which I have made, and so conclude.

1st. Since the Scriptures are the pub∣lick 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 be∣tween Abraham and the Rich Man, de∣siring 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 per∣mitted 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 testi∣fie 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 un∣derstand, so as to be persuaded by it.

It is evident then, that our Saviour, according to the Reasoning of this Pa∣rable, 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 migh∣ty 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 con∣vinced and perswaded of the Errors 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 Pur∣gatory and Transubstantiation, and the Worship of the Blessed Virgin and the Saints, and the great benefit and re∣freshment 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 persuaded of their Religion, of their New Articles of Faith, and Ways of Worship, not by Moses and the Pro∣phets, not by the Doctrine of the Ho∣ly Scriptures (for they every where te∣stifie against them) but by absurd Ro∣mances, and ill-contriv'd Fictions of Ap∣paritions

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 Salvation 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 pub∣lick Revelation of God's Will, which in so much Mercy to Mankind, he hath been pleased to afford to us. This is an inestimable Priviledge and Advantage which the world in many Ages was de∣stitute of, having no other Guide to conduct them to eternal Happiness but the Light of Nature, and some particu∣lar 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 ten∣der 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 Ad∣vantages 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 blessed 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 Reconci∣liation 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 Reco∣very. And therefore,

3dly, and lastly, Those who are not brought to Repentance, and effectually perswaded by this clear and publick Re∣velation 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 Terrour; 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 al∣most put them out of their Wits; when nothing will keep them from running into Hell, but a fearful and ghastly Mes∣senger 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 there∣fore 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 en∣joyed 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 De∣liverance, 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 sensible that we are call'd to a very difficult and unpleasant work, to contend with the Lusts and Vices of Men, to strive against the strong and impetuous Streams of a wicked and per∣verse 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 ex∣press 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 humour 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 Impeni∣tency and Unbelief, would in all proba∣bility 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 no∣thing 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 Resur∣rection, 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 abun∣dantly sufficient to convince those who are of a teachable Temper and Dispositi∣on: But in great wisdom and justice he hath not thought fit to provide any re∣medy for the wilful Obstinacy and intra∣ctable 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 surprized by a sudden stroke, or 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.

Notes

• * 1.1

  Vol. V.
• * 1.2

  Ser. 12.