Discourses upon the rich man and Lazarus by T. Cruso.

SERMON X.

Luke xvi.xxx.

And he said, nay Father Abraham; but if one went unto them from the Dead, they will repent.

THE Answer given by Abraham in the preceding Words to the Rich Man's Request, being displeasing and unsatisfactory to him, this Verse holds forth his Reply; And he (i. e. the Rich Man) said, &c. Wherein we may take notice of two things, his bold Contradiction to what Abraham had said, and peremptory insisting upon what he had said himself. 1. His bold Contradiction to what Abraham had said; [Nay, Father A∣braham]. Words favouring of a great deal of Confidence and Rudeness in one that pro∣fess't himself Abraham's Son. When Elisha told the Shunamite who had no Child, that she should have one in a little time, she being distracted (as it were) between two contrary Passions of excessive Joy and unbelieving Fear, delivers her self after a somewhat indecent man∣ner, Nay, my Lord, thou Man of God, do not lye unto thine Handmaid, 2 Kings 4.16. But this was much worse, and indeed little better

than a positive giving of the lye to the Father of the Faithful; intimating that not to be the aptest means and likliest course for his Bre∣thren's Conversion, which Abraham had pre∣scrib'd as such. It might reasonably have been ask't, which way went the Spirit of Wis∣dom from that Holy Venerable Patriarch, to him a vile and miserable Wretch, that when the Hearing of Moses and the Prophets was propos'd, he should dare to say, Nay, to it? If Job in his Prosperity was so respect∣ed, that Princes laid their Hands upon their Mouths, and Nobles held their Peace before him, Job 29.9, 10. How much more becoming, would it have been for this Rich Man in Hell silently to acquiesce in what was spoken by Abraham, a glorified Saint? But this is to shew, how insolently the God of Abraham (tho infinitely greater than all) is treated by rebellious Worms. 2. His peremptory insisting upon what he had said himself. [But if one went unto them from the Dead, they will repent.] q. d. Moses and the Prophets will o∣perate as little upon them, as they have done upon me; I heard them many a Year, while I liv'd upon Earth, and was never the better, and therefore I conclude by my self, that that will avail them nothing; but if thou wouldst Order Lazarus to go and preach to them the Terrors of Damnation, according to my desire, I dare engage that this will do the business, and answer the end. It is remark∣ble here, that the Rich Man laies all the stress upon the outward Means, and the influence

which they would have, without making any mention of the Grace of God, as that which must produce the desir'd Effect. He does not speak with that modesty which the Scrip∣ture teaches, 2 Tim. 2.25. Peradventure God will give them Repentance, but absolutely, they will repent, as if the Issue were certain and in their own Power. So the conceited Phari∣sees cryed, If we had been in the Days of our Fathers, we would not have been Partakers with them, &c. Mat. 23.30. Whereas an hum∣ble Soul that's sensible of the deceitfulness of indwelling Sin, would rather have said, I think, or I hope that I should not have done as they did, or I would not have partaken with them, if God had pleas'd to help me by his renewing and restraining Grace against my own Corruption. We cannot of our selves conquer the Impenitency of our Hearts, whatever Means are afforded to that pur∣pose.

Obs. It is one great instance of the Depra∣vation of our sinful Natures, to oppose our foolish groundless Fancies to God's wise and righteous Institutions. Here

• First, Shew, wherein appears Man's natu∣ral proneness to oppose their own Fancies to God's Institutions.
• Secondly, What Causes does this spring from.
• Thirdly, Why it ought not to be.
• Fourthly, The ƲSE.

First, Wherein does it appear, that Men are naturally Prone to oppose their own Fan∣cies to God's Institutions.

1. By their finding Fault with the Institu∣tions of God. There are many Charges which carnal Men are ready to bring against them. As, 1. They frequently accuse them of Mean∣ness; they are not pompous and magnificent e∣nough. When the People of the Jews re∣turn'd out of Captivity, God encourag'd them to build the Temple again, by promi∣sing that the Glory of the latter House should be greater than of the former, Hag. 2.9. Intend∣ing thereby a spiritual Glory (which is in∣deed a Glory that excelleth) by the Presence of Jesus Christ. But after this second Tem∣ple was built, because it wanted the out∣ward Splendour of the first, they vilified and despis'd it, and for that very Reason grew careless and negligent about the Services per∣formed in it; they offer'd polluted Bread upon God's Altar, and said, his Table was contemp∣tible, Mal. 1.7. 2. They Charge them with inconvenience; as if they were too severe and burdensome, and encroacht upon the rightful Liberty and ease of Humane Life. It was the express Ordinance of God, that all the Males in Israel should appear before him thrice in the Year at the Place which he had chosen; but Jeroboam insinuates the tediousness of this to the People; 1 Kings 12.28. It is too much for you to go up to Jerusalem. Q. d. as the

Angel told Elijah in another Case, the Jour∣ney is too great, and you may as well go near∣er home, without such needless Pain and Trouble. So they in the Prophet cryed out, Behold, what a weariness is it? Mal. 1.13. The Work which God puts Men upon, is counted a Bondage and a Toil. 3. They re∣proach them with insufficiency, as if they were not capable of reaching the end, but were weak and useless, and might be let alone to as much purpose as attended on. So the same People mentioned before, exclaim'd, that It was vain to serve God, and what Profit was it, that they had kept his Ordinance? Mal. 3.14. As if compassing of God's Altar, had been a fruitless labouring in the Fire; and as if wait∣ting upon him, had been like their lamented watching for a Nation which could not save them. Such is the wretched Atheism and Blasphemy, which is lodg'd in Men's Hearts by Nature, and apt to break forth, when stirr'd up by Temptation.

2. By their venturing to set up their own Inventions, against God's plainnest Commands, and severest Threatenings. The Building of an Altar, besides the Altar of God was stiled Rebellion against him, Josh. 22.19. Yet 'tis that which Men too often assume the boldness to Practise, in despite of all that the Su∣pream Lawgiver hath said to deterr from it. So they are called a rebellious People, which walk after their own Thoughts, Isa. 65.2. But Men will rather break the Bonds of their Allegiance to God, than not vent and grati∣fie

an Humour of their own; so strong is the Propension to Coyn new and uninstitu∣ted Ways of serving God, which they have no warrant for, but their Superstitious Self-will. This was the Case of Jeroboam, who ordain'd a Feast on the fifteenth Day of the eighth Month, even in the Month which he had devi∣sed of his own Heart, 1 Kings 12.32, 33. It is said to be like the Feast which was in Ju∣dah, viz. The Feast of Tabernacles which was on the fifteenth Day of the seventh Month; now Jeroboam took upon him to alter the Time, and appoint another Season for it, differing from God's. Men's doing of those things in Religion, which never came into God's Heart, nor were ever com∣manded in his Word, is a manifest instance of their presumptuous Opposition, where they owe the most entire and punctual Subjecti∣on.

3. By their obstinate Fondness of their own Inventions, and adhaerence to them. This the Holy Ghost takes notice of, as an additional Circumstance of Guilt; Isa. 66.3. They have chosen their own Ways, and their Soul delighteth in their Abominations. They did not (it seems) repent of their Choice, but pursued it with Pleasure; their own Ways still ap∣pearing most eligible and amiable to them, tho most loathsome and odious to God. This is evidenc't sometimes, 1. In magnify∣ing and applauding that which carries their own stamp, above that which is dignified with God's. All Men are inclin'd by Na∣ture

to give the Preference to the Issue of their own vain Imaginations, as if that were fairer than any thing which is impress'd with Divine Authority. As when Naaman the Sy∣rian was bidden to go and wash in Jordan se∣ven times, he speaks of it with disdain, 2 Kings 5.12. Are not Abana and Pharpar Rivers of Damascus, better than all the Waters of Israel? Men think that there is more Vertue in what they find out and fix upon themselves, than in any Remedies of God's Prescription. 2. In setting aside the Ordi∣nances of God to make way for their own devices. Thus the Jews are taxed in the Prophet's Time, with forsaking the Law, and not walking therein, but walking after the Ima∣gination of their own Hearts, Jerem. 9.13, 14. And so the Elders in Christ's time, made the Commands of God void, and of none Effect, by their Traditions, Mat. 15.6. They rather would disanul and cancel a Law of God's ma∣king, than not establish an Order of their own; like those Philistines at Ashdod, who cryed, that the Ark of the God of Israel should not abide with them, because their Dagon had suffer'd thereby, 1 Sam. 5.7. 3. In at∣tributing any miscarriage they meet with, to the disuse of their own Methods, and the following of God's. This discovers a mighty Zeal for that which God testifies his hottest displeasure against; (I say, his hottest displea∣sure; for even when he hath exercis'd forgi∣ving Mercy to the Persons, he hath taken Ven∣geance on their Inventions, Psalm 99.8.)

This betrays a Resolution to hold fast, what the rebukes of Providence urge us to let go; putting a false Interpretation on those rebukes, as if they were design'd to punish us for omit∣ting that which we most hainously Sin in doing. So Jerem. 44.18. Since we have left off to burn Incense to the Queen of Heaven (wherein they are said to do what went forth out of their own Mouth, ver. 17.) we have wanted all things, and been consumed, &c. As if that forbear∣ance of Idolatry had been the root of their Misery, which was rather a Fruit meet for Repentance.

Secondly, What Causes does this spring and proceed from? Ans. There are four grand Principles which this Evil seems to be most genuinely resolv'd into. As

1. Pride. There is that arrogant aspiring Temper in all the Posterity of Adam, as in Adam himself, when he begun to fall; they would be as Gods to themselves, prescribing the Manner of their own Worship, and con∣triving the Way of their, own Salvation. Thus Naaman, a great Man and honourable, took it ill, that the Prophet did not indulge his Fancy in working his Cure, just as he expected; He was wroth and went away (till his Servants wisely and calmly perswaded him to submit) and said, behold I thought, He will surely come out to me, and stand and call on the Name of the Lord his God, and strike his Hand over the Hace, and recover the Leper, 2 Kings

4.11. He lookt upon himself as fit to be the Master of the Ceremonies in his own Case. The proud Hearts and lofty Spirits of many in the World (not subdued by Grace) would have God to step out of the Road of his Appointment, as if they scorn'd to be sav'd in the common Way; so the Rich Man here, was for the changing of God's ordinary Course for the reclaiming of his Brethren; as if his Family deserv'd the peculiar Honour of an express (as one says) from the Invisi∣ble World, and as if it had been worth La∣zarus's labour to come from Heaven for their sakes, tho not upon the account of other In∣feriour Persons. Such is the inexcusable haughtiness of Man, which lies at the Bottom of his Oppositions to God.

2. Self-Love. This is mention'd as the leading Sin in that black Catalogue, 2 Tim. 3.2. And 'tis indeed the Fountain from whence abundance of monstrous Evils flow. Self is the great idol which all Mankind na∣turally have in Admiration, and prostrate every thing to; they cannot bear that Self should be thwarted or cross't in any Point; this touches the Apple of their Eye, and puts them in a rage, as we see Multitudes often, who have nothing to quarrel at, but this, that the Ways of God are not as their Ways. Whatever Self is concern'd and interested in, is always a very tender Case; as if that had Prerogatives which none must meddle with, or offer to diminish; no, not the Soveraign of all. That which is a Man's own Contri∣vance,

how irregular and deform'd soever it be, will have such a Sentence pronounc't upon it, as the Irimitive Creation had, be∣cause it is his own. God saw every thing that he had made, and behold it was very good, Gen. 1.31. That was really so, as it was declar'd to be; and Self-Love blinds our Judgments into the same Opinion of what we do, tho it be most groundless.

3. Curiosity. Men's foolish wanton Spirits render them weary of walking in the Old Paths, and if God do not make some now thing for them, they will be forming something them∣selves. New Revelations and Methods of Conviction are more pleasing and grateful than any other, meerly because they are new. Paul had quickly crowds of Athenians about him, because he seemed to Preach new Do∣ctrine, and strange Things, Acts 17.19, 20. An extravagant itch after Novelty hath been a Disease entail'd upon Mankind, ever since our first Parents ruin'd themselves and their whole Offspring, by affecting to know more than they did. Men are not satisfied with making Experiments which they have oft re∣peated, but covet to try other Means, which have not been tryed before. The Hearing of Moses and the Prophets hath been pract's'd so long, that the Vanity of our carnal Minds prompts us now to take some other Course; whereas indeed Truths of the most ancient Date, are the most valuable, and that which we have heard from the beginning, should the rather for that Reason abide in us, 1 John 2.24.

4. Perverseness. There is such an Hellish Contrariety to God himself in our corrupted Natures, that we are prone to dislike every thing the more for his sake, and to Object a∣gainst this or that Divine Institution, because it is Divine; as if God, who does all things well, did nothing so. The Authority of God is so far from recommending any thing to the choice of a natural Man, that he is thereby the more prejudic'd and set against it. What he forbids, is pleasing to the sinful Soul, and what he commands, is grievous. The Devil hath infus'd this malignity into our tainted Blood, that what is the ground of our Obedi∣ence, is the Motive and Temptation to our Rebellion. The carnal Mind is not subject to the Law of God, neither indeed can be, Rom. 8.7. Sin is irritated by that very Precept which is given to suppress it; and whatsoe∣ver tends to curb our licentiousness, still dis∣covers so much the more of our frowardness. The Jews were never more zealous for God's Appointments, than when he was about to abolish them, and after they were actually abolisht. When God said, bring no more vain Oblations, they were most forward to multi∣ply them; and when he gave them the Character of beggarly Elements, they then most eagerly desir'd to be in Bondage to them, Gal. 4.9. Yea, if we had the Liberty of adding to the Words of God, 'tis questiona∣ble, whether we should be so strongly in∣clin'd to it, as now that we are restrained from it.

Thirdly, Why we ought not to oppose our own Fancies to the Institutions of God? The Reasons are obvious.

1. 'Tis a notorious forgetting of our Di∣stance, and leaving of our Place, as Creatures, and usurping of God's essential Right. Is it a fit thing, that the Creator should be controul'd by his own Workmanship? Shall the Clay say to him that fashions it, what makest thou? Isa. 45.9. Which of the two, is the most rea∣sonable, that God should lay his Injunctions upon us, or that we should impose upon him? Judge impartially in the Case betwixt him and your selves; whether the most High should stoop to such despicable Worms as you, or whether you should yield and comply with him? It is a silencing Challenge, which the Apostle makes in his Name; Rom. 9.20. Nay, but oh Man, who art thou that replyest a∣gainst God? q. d. Dost thou consider thy Quality, how much thou art Inferior to him? Dost thou remember, who gave thee thy Be∣ing, and consequently, who is to have the Dominion over thee? Wast thou not produ∣ced by his Power, and shouldst thou not be govern'd by his Pleasure? Know that he is God, and that thou art but a Man; think seriously of this, and then attempt any Op∣position to his declared will, if thou canst.

2. It is an imputing of Folly to God, and an ascribing of greater Knowledge and Prudence to our selves. This is the plain and unavoid∣able

Consequence of our taking upon us to direct or dictate any thing, that shall mend or outdo the Institutions of God; for whoso∣ever prescribes any Rules or Models to God, besides what he hath given and fram'd him∣self, does indeed Deifie his own Ʋnderstanding against Infinite Wisdom. And hath any Man in the World such a Erow of Brass, as to assert and justifie this, that he knows better than God, or sees further than the Father of Lights? As grave and judicious Elihu said, Thinkest thou this to be right, that thou saidst, My Righteousness is more than God's? Job 35.2. So may I say, wilt thou not be a∣sham'd to pretend, that thou art wiser than he, who endowed thee with all the Discretion thou hast? Canst thou in good earnest, sup∣pose that God hath communicated more Wis∣dom to thee, than he hath reserved to him∣self? So it must be, or else the giving of the Preheminence to thy own Fancies, is un∣reasonable Dotage. Be sensible of thy true bruitishness before God, and thou wilt despise what thou admirest.

3. It is a real committing of spiritual Ʋnclean∣ness. Every Word and Appointment of God is pure, Prov. 30.5. But we pollute our selves by bringing in any thing of our own, in Com∣petition, or so much as in Conjunction with it; as it is said of the Israelites, that they were defiled with their own Works, and went a whoring with their own Inventions, Psalm 106.39. He that makes himself in any respect his own Idol, contracts a filthiness in his own

Spirit, and is guilty of Heart-adultery. The strange Woman is said to forsake the Guide of her Youth; i. e. her Husband, whom the Holy Ghost gives that Title to, Prov. 2.17. And for them that profess the like Relation to Jesus Christ, to renounce his Conduct, is a Crime of the same sort, but of much high∣er Aggravation. The setting up of our foolish and empty Conceits against his or∣derly and regular Establishments, is an un∣lawful Lust, which consists not with our Love and Faithfulness to him.

4. All Divine Appointments are excellent∣ly suited for the attainment of their proper Ends. If we are defeated of the Advantage which we should reap from them by our own Corruption, this must not be ascribed to any defect in the Means, as such, for the Fault is in our selves. The badness of the Soil does not in the least detract from the goodness of the Seed which is cast into it. If the Word does not Profit Men, 'tis not any thing amiss in the Word, but the evil Disposition of the Hearers, which is the true Cause of that un∣proficiency. Even as the Case now stands, God will certainly and infallibly bring about his gracious Designs and Purposes by the Word, with respect to all his chosen ones; for he hath said, that it shall not return unto him void, Isa. 55.11. And tho it hath not the same saving effect upon other Persons, the Word will be vindicated still, because the fatal obstacles lye at our own Doors.

5. When God hath provided those Means which are sufficient in their kind, 'tis inexcusa∣ble Presumption to expect, that he should alter or add, meerly for our Gratification, Where ordinary Helps are afforded, which will serve Men's occasions, Miracles are not superfluously wrought; as when the Jews came to eat of the Fruit of the Land of Canaan, the Manna ceased on the Morrow, and they had it no more, Josh. 5.12. The same God who readily supplies our Necessity, will not Countenance our Wantonness. An Evil and Adulterous Generation (says our Lord) seeketh after a Sign, but there shall no Sign be given to it, but the Sign of the Prophet Jonas, which they had before, Mat. 12.39. This was enough, and therefore he would grant no more, nor could any more be justly de∣manded. So here, their Destruction is high∣ly deserved, that cannot be content with the Word of Salvation, but must be craving something else in the room of it, which they imagine (but without Reason, as we shall afterwards see) to be more Effectual. It is our Duty not only to be satisfied with this, but to be very thankful for it.

Fourthly, The ƲSE.

1. Information. 1. Hence we see the wretched Original of the various sorts of Ido∣latry, Superstition and Will-worship, which are in the World. Ʋpright Man was perfectly under the Direction and Government of his

Maker, but Apostate Man hath sought out ma∣ny Inventions, Eccles. 7.29. There is a Mul∣titude of Devices in his Heart, that fruitful Womb of a cursed Offspring. There are swarms of false Religions, and of strange Cu∣stoms and Usages belonging to them, all devised by Men; whereas there is, and can be, but one, which is of God. God is not the Author of such Confusion, as Humane In∣ventions often make under the shew and pre∣tence of Order. He hath shewed us what is good, in telling us what he hath required of us, Mic. 6.8. For that which is not requir'd, can have but an appearance of Good, which the mistaken Founders undeservedly cloth it with. 2. This teaches us, that whenever God leaves Men to their own Follies, and seems to indulge them therein, 'tis in a way of Judgment and Displeasure. It is no Argu∣ment of his Favour, but the contrary, when he chuses their Delusions, and fills them with their own Devices; it is not because he ap∣proves them, but because he is provok'd to deliver Men over to be undone by them. We have a woful Instance of this; Ezek. 20.24, 25. Because they despised my Statutes, and executed not my Judgments, but their Eyes were after their Fathers idols, wherefore I gave them also Statutes which were not good, and Judgments whereby they should not live; i. e. Such as did not commend them to God, nor were they beneficial to themselves. Not that God ever enjoyn'd them any such, but he gave them up to make such for themselves, which

they were as forward to do, as Judas was to compleat his Treason, when he had Christ's Permission, tho not his Precept, John 13.27, 30.

2. Exhortation. 1. Let every Thought which exalts it self in you against the Mind and Will of God, be captivated to his Obedience. Dare not to allow or cherish the least opposite Mo∣tion. The most Pure and Happy State of the Church on Earth, is that which is fore∣told, Jerem. 3.17. When Jerusalem shall be called the Throne of the Lord, and all Nations shall be gather'd thither to the Name of the Lord, neither shall they walk any more after the Imagination of their Evil Heart. The more we abandon our own Judgments and Wills, the more we lift up the Throne and the Name of God; and the more we promote and advance the coming of Christ's blessed Kingdom, wherein all things that offend shall be taken out of the way, and no Power or In∣terest shall ever be able to introduce them again. 2. Be always guided by God's Counsels, and acquiesce in them as the best which can be follow'd, whether you discern the Reason and tendency of them, or not. It was excellent∣ly said by the Mother of our Lord to the Ser∣vants at the Marriage-Feast, Whatsoever he saith unto you, do it, John 2.5. In all such Cases, we are not to dispute, whether it be really advisable, for we may be sure, that what he appoints, is so, and cannot be otherwise. It is impossible to err, if we Resign our selves absolutely and wholely to him. I lead in the

Way of Righteousness, says Wisdom, Prov. 8.20. If therefore God calls us to go into the Sanctuary, and attend the Instructions which he gives there, we may safely conclude, that we (like the Rich Man's Brethren here) can take no better Course, nor any that is so good.