fimply and in itself impoffible, that a man who is not convinced by hearing or reading Mofes and the Prophets, fhould be brought to repentance any other way. For it is very poffible in the nature of the thing, yea, and likely enough, that a man who is not convinced by calm evidence and perfuafion, may yet be very much wrought upon by a strange and amazing accident; and if one, whom he had known when he was alive, fhould appear to him from the dead, and declare the certainty of a future ftate, 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 confider his danger, than all the threatenings of God's word and it is very poffible that by the concurrence of God's grace, this might prove an effectual means to convince fuch a man, and to bring him to repentance. And yet for all this, it is not probable upon the whole matter, and if all circumftances be duly confidered, that this fhould generally have a permanent effect upon men, fo as throughly to reclaim fuch perfons as do obftinately refift the light and counfels of God's word.

Secondly, Another caution I would give is this, that we are not to understand thefe words fo, as to weaken the force of that argument from miracles for the proof and confirmation of a divine doctrine; as if our Saviour intended to infinuate, that miracles are not a proper and fufficient argument to convince men. For our Saviour does not here oppose Mofes and the Prophets to a miraculous teftimony; but he advanceth the publick evidence and teftimony which Mofes and the Prophets had above the evidence of a fingle and private miracle; for Mofes and the Prophets had their confirmation from miracles; and miracles are the great evidence and atteftation which God hath always given to the divinity of any perfon or doctrine; and therefore Abraham cannot be thought to fpeak any thing to the prejudice of miracles, when he fays, If they hear not Mofes and the Prophets, neither will they be perfuaded, though one rofe from the dead. Nay, fo far is he from

that,

"

that, that this reafoning of his is rather for the advantage of miracles. For Mofes and the Prophets had the confirmation of many and great, of publick and unquestionable miracles; a credible relation whereof was conveyed down to after-ages. So that if rational means of conviction were the thing defired, it was not likely that thofe, who were not perfuaded by Mofes and the Prophets, which were acknowledged by themfelves to have had the confirmation of fo many undoubted miracles, should. in reason be convinced by a private and single miracle.

Thefe confiderations being premifed by way of caution, I come now to make out the truth of what is here afferted in the text. And for the full clearing of this matter, I shall speak to these two propofitions:

First, That it is unreafonahle to expect that God fhould do more for the conviction of men, than to afford them a ftanding revelation of his mind and will; fuch as that of the holy fcriptures is. And if

fo, then,

Secondly, That upon the whole matter it is very improbable, that thofe who reject this publick revelation of God, hould be effectually convinced, though one fhould fpeak to them from the dead.

First, That it is unreasonable to expect that God fhould do more for the conviction of men, than to afford them a standing revelation of his mind and will; fuch as that of the holy fcriptures is. This is ftrongly implied in Abraham's firit answer, They have Mofes and the Prophets, let them hear them; as if he had faid, having fuch means of conviction fo near at hand, why fhould they defire and expect any other? It is in this cafe of the fcriptures as in that of God's providence ; God does not commonly prove his providence to men by extraordinary intances of his power, and by changing the courfe of nature, to convince every man in the world that governs it : but by ftanding teftimonies of his wifdom and power, and goodness; by thefe God does fufficiently fatisfy confiderate men of his go

he

vernment and care of the world ; and though he do feldom manifeft himself in fupernatural and extraordinary ways, yet he hath not left himself without a witnefs, by the conftant courfe of nature, in the returns of day and night, in the revolutions of the seasons of the year, in that he gives us rain from heaven, and fruitful feafons, filling our hearts with food and gladness. And thefe ftanding arguments of his providence, though they be not fo much taken notice of, because they are fo common, yet they are daily miracles, and we can hardly imagine greater, and we fhould be ftrangely amazed at them, but that they are fo very frequent and familiar.

The cafe is the fame as to divine revelation. God hath not thought fit to gratify the perverfe curiofity of men, by affording to every man a particular and immediate revelation of his mind and will but he hath given us a ftanding revelation, which at firft had the greatest and most miraculous confirmation, and he hath ftill left us fufficient means of being asfured of the truth of this revelation, and of the confirmation that was at the first given to it; and we tempt God, by demanding extraordinary figns, when we may receive fo abundant fatisfaction in an or dinary way. This being admitted, I fhall proceed in the

Second place to fhew, that it is upon the whole matter, and all circumftances confidered, very improbable, that thofe who reject this publick revelation from God, fhould be effectually convinced, though one should fpeak to them from the dead.' And this is that which is exprefly afferted here in the text, If they hear not Mofes and the Prophets, neither will they be perfuaded, though one rofe from the dead. Not but that any man would be very much ftartled and amazed, if one fhould come from the dead to warn him out of the danger of his wick ed life; but yet for all that it is very unlikely that they who obftinately and perverfely refufe to be convinced by Mofes and the Prophets, would be effectually perfuaded, (that is, fo as to be brought

to repentance and reformation of their lives) though oné fhould rife from the dead. And that for these reafons:

1

1. Because if fuch miracles were frequent and familiar, it is very probable they would have but very little effect; and unless we fuppofe them common and ordinary, we have no reason to expect them at all.

2. Men have as great or greater reafon to be lieve the threatenings of God's word, as the dif courfe of one that thould fpeak to them from the dead.

3. The very fame reason which makes men to reject the counfels of God in his word, would in all probability hinder them from being convinced by a particular miracle.

4. Experience does abundantly teftify, how ineffectual extraordinary ways are to convince those who are obftinately addicted and wedded to their Jufts.

5. An effectual perfuafion (that is, fuch a belief as produceth repentance and a good life) is the gift of God, and depends upon the operation and concurrence of God's grace, which there is no reafon ta expect either in an extraordinary way, or in an extraordinary degree, after men have obftinately rejected the ordinary means which God hath appointed to that end.

1. If fuch miracles, as a fpecial meffenger from the dead to warn and admonish men, were frequent and familiar, it is very probable they would have but very little effect upon them: and unless we fuppofe them common and ordinary, we have no reafon to expect them at all. For it is unreasonable at first fight, that the worst and most obftinate fort of finners fhould expect this, as a peculiar favour and privilege to themfelves, and thar God fhould not do as much for others, who have deferved it more, and would probably make better ufe of it; and if these things were common, it is very probable that men would not be much moved by them. It may be, while the apprehenfion of fuch a thing were fresh up

on them, they would take up fome good refolutions, as finners ufually do, while they are under prefent convictions of confcience, and the hand of God, by fome great affliction or ficknefs, lies heavy upon them but still they would be apt to defer their repentance, and put it off until the prefent amazement were a little over, and the terror of their first apprehenfions were abated and worn off by degrees, and after a little while they would return to their former courfe. And this is too probable, from what we fee men do in other cafes not very much remote from this. It is a very terrible and amazing thing to fee a man dy, and folemnly take his laft leave of the world. The very circumstances of dying men are apt to ftrike us with horror: to hear fuch a man how fenfibly he will fpeak of the other world, as if he were just come from it, rather than going to it; how feverely he will condemn himself for the folly and wickedness of his life; with what paffion he will wish that he had lived better, and ferved God more fincerely; how feriously will he refolve upon a better life, if God would be pleased to raise him up, and try him but once more; with what zeal and earnestnefs he will commend to his best friends and nearest relations a religious and virtuous courfe of life, as the only thing that will minifter comfort to them when they come to be in his condition. Such difcourfes as thefe are very apt to move and affect men for the time, and to ftir up in them very good refolutions, whilft the prefent fit and impreffion lafts: but because these fights are very frequent, they have feldom any great and permanent effect upon men. Men confider that it is a very common cafe, and finners take example and encouragement from one another; every one is af fected for the prefent, but few are fo effectually convinced, as to betake themselves to a better course.

And if apparitions from the dead were as common as it is for men to dy, we may reasonably prefume that the difcourfes of dead and dying, of those that are going, and those who come from the dead,

would