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things? Do you let these concerns wholly alone, and scarcely ever think at all how it will be with you


you are dead ? Certainly it must be one or more of these things which keeps you in your security, and encourages you to go on in sin. Examine, therefore, and see which of them it is.

4. By the text and doctrine be persuaded to leave off thus flattering yourselves in your own eyes. You are therein informed, that those who do as you do commonly continue so doing till their punishment actually comes upon them. Thereby you may be convinced of the vanity of all such flatteries. Be afraid of that which you are sure is the devil's bait. “ Surely in vain is the net spread in the sight of any bird,” Prov. i. 17.

You are not only told in the Scriptures, that sinners are generally thus allured to hell, but your own reason may convince you that it is so. For doubtless other sinners have as much ground to hope to escape punishment as you ; and it is evident, that they generally do hope to escape. Men under the gospel almost universally think they shall not go to hell: if it were otherwise, they could have no peace or comfort in the world. Yet what multitudes have we reason to conclude go down from under the preaching of the gospel to the pit of destruction! Now, this is surely enough to convince any sober, prudent person of the folly of such flattery, and of the folly of every one that doth not immediately set about his great work with his might. If you could have access to the damned, you would hear many of thein curse themselves, for thus flattering themselves while they lived in this world; and you would have the same doctrine preached to you by their wailings and yellings which is now preached to you from the pulpit.

If your temptation to security be unbelief of the fundamental doctrines of religion, such as the being of God, of another world, and an eternal judgment, you may consider, that though that makes you secure at present, yet it will not do always, it will not stand by when you come to die. "The fool often in health saith, There is no God; but when he comes to die, he cannot rest in any such supposition. Then he is generally so much convinced in his own conscience, that there is a God, that he is in dreadful amazement for fear of his eternal wrath. It is folly, therefore, to flatter yourselves with any supposition now which you will not then be able to hold.

If you depend on long life, consider how many who have depended on the same thing, and had as much reason to depend on it as you, have died within your remembrance.

Is it because you are outwardly of an orderly life and conversation, that you think

you shall be saved? How unreasonable is it to suppose, that God should be so obliged by those actions, which he knows are not done from the least respect or regard to him, but wholly with a private view! Is it because you are under great advantages that you are not much afraid but that you shall some time or other be converted, and therefore neglect yourselves and your spiritual interests? And were not the people of Bethsaida, Chorazin and Capernaum, under as great advantages as you, when Christ himself preached the gospel to them, almost continually, and wrought such a multitude of miracles among them? Yet he says, that it shall be more tolerable in the day of judgment for Sodom and Gomorrah, than for those cities.

Do you expect you shall be saved, however you neglect yourselves, because you were born of godly parents? Hear what Christ saith, Matt. iii. 9:“ Think not to say within yourselves, We have Abraham to our father.” Do you flatter yourselves that you shall obtain mercy, though others do not, because you in

tend hereafter to seek it more earnestly than others? Yet you deceive yourselves, if you think that you intend beiter than many of those others, or better than many who are now in hell once intended.

If you think you are in a way of earnest seeking, consider, whether or no you do not mind other things yet more. If you imagine that you have it in your own power to work yourselves up to repentance, consider, that you must assuredly give up that imagination before you can have repentance wrought in you. If you think yourselves already converted, and that encourages you to give yourselves the greater liberty in sinning, this is a certain sign that you are not converted.

Wherefore abandon all these ways of flattering yourselves; no longer follow the devil's bait; and let nothing encourage you to go on in sin; but immediately and henceforth seek God with all your heart, and soul, and strength.





LUKE xvi. 31.-And he said unto him, If they hear not Moses and the prophets, neither will they be

persuaded, though one rose from the dead.

We here have an account how the rich man in hell-after he had in vain begged of Abraham to send Lazarus to his relief-prays that Lazarus may be sent to his brethren to warn them, that they might take care for their salvation, and escape that place of torment. By the way, it may be proper to remark, that we cannot from this conclude, that the damned will have any workings of natural affection to their near relations in this world, or any concern for their salvation. The design of Christ was only parabolically to represent what different thoughts worldly and wicked men will have of things, when in hell, from what they have while upon earth. The rich man, when he was upon earth, only minded his honor, ease, and pleasure, and did not think it worth while to take care of his soul, and to be at much pains to escape hell. But now he is of another mind, and is sensible that if his five brethren, who live in the same careless neglect of their souls as he did, knew what hell is, they would take more care.

But this seems to be put into the parable chiefly to introduce what follows, the reply which Abraham made to him, They have Moses and the prophets, let them hear them. As much as to say, They have already abundant warning and instruction, which God himself hath provided for them, let them make use of that.

The rich man replies, Nay, father Abraham, but if one went unto them from the dead, they will repent. Then come in the words of the text, And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. By Moses and the prophets is meant the whole Old Testament, which was the whole canon of Scripture which they had in those times. The hearing of them implies, attending to what they say, believing them, and obeying themthey would not be persuaded—that is, they would not be persuaded to take thorough care of their souls, to forsake their sins and turn to God, so as to avoid this place of torments-though one rose from the dead; though one should go from the invisible world, either from heaven, where they see the torments of the damned, or from hell, where they feel them.

DOCTRINE. The warnings of God's word are more fitted to obtain the ends of awakening sinners, and bringing them to repentance, than the rising of one from the dead to warn them.

In this passage, Moses and the prophets seem not only to be equalized to the warnings of one from the invisible world, but to be preferred before them. They have Moses and the prophets, let them hear them : they have already those means which God in his infinite wisdom hath seen to be fittest for them, and more suitable to their nature and circumstances, than the rising of one from the dead.—But whether there can be any more than an equality necessarily in

ferred or not; yet if only the warnings of the Old Testament have an equal tendency to bring men to repentance, as the rising of one from "he dead; then surely these, together with the much clearer revelation under the gospel-dispensation by Christ and his apostles—wherein we are abundantly more plainly told of another world, and wherein life and immortality are brought to lightmust have a much greater tendency and fitness to obtain these ends.

Sinners are apt to find fault with the means of grace which they enjoy, and to say with themselves, If I had ever seen hell, or had ever heard the cries of the damned, or had ever seen a person who had felt hell-torments, or had seen them at a distance, that would awaken me; then I would forsake all my sins, and would do whatever I could to escape hell. But now I am only told of hell in the Bible and by ministers; and there never was any in this world that saw or felt it: so that I am ready to think it is mere delusion and fancy. How do I know that there is any hell? How do I know but that when I die there will be an end of me?

But it is the indisposition of sinners to this great work, to which they are directed, which makes them find fault with their means and advantages. The slothful and negligent, who hate to bestir themselves, are they who object. “ The way of the slothful is as a hedge of thorns.”—Sinners know not what they would have. They are fixedly averse to breaking off their sins by righteousness; and to make the matter the more excusable, they object against the sufficiency of their means, and so they will not believe, except they see hell, or see some person who has seen it.

But God, who knows our nature and circumstances, knows what is most adapted to them. He who made the faculties of our souls, knows what will have the greatest tendency to move them, and to work upon them. He who is striving with us, to bring us to repentance and salvation, uses the fittest and best means. In contriving and appointing the means of our salvation, he chooses better for us than we should for ourselves.

Suppose a person should rise from the dead to warn sinners, either from heaven, where they see the misery of the damned, or from hell, where they feel it; and should tell how dismal those torments are, having seen or felt them ; and suppose he should confirm what he said, by declaring that he had seen the smoke of their torments, the raging of the flames, the dreadful crew of devils and damned souls together, and had heard their dismal cries and shrieks; or suppose he should say that he had felt them, and should express by words and actions the doleful state of the damned and the extremity of their torments; this would probably greatly fright and terrify many sinners who were not terrified by reading the Bible, nor by hearing preaching about hell-torments. But it would be very much because of the unusualness and strangeness of the thing. Men are apt to be much affected with strange things, and to be much affrighted by spectres in the dark, because they are unusual. But if they were as common as preaching is, they would lose their effect.

It might be that on such an unusual occasion, as the rising of one from the dead, for a while men would reform their lives, and possibly some might be so affected as never to forget it. But we are to consider which would have the greatest tendency to awaken us, if both were alike new and unusual, to be warned of the misery of hell by the great God himself, declaring as it were from heaven how dreadful hell is

, and abundantly warning us about it; or to be warned only by a man coming from the invisible world, who had either seen or felt these miseries. It is in this view that we shall consider the matter; and we shall show what advantages the former mode of warning has above the lat

ter: or how the warnings of Gol's word have a greater tendency to awaken sinners and bring them to repentance, than the rising of one from the dead to warn them.

1. God, in many respects, knows better what belongs to the punishment of sinners than departed souls. Departed souls doubtless know what hell-torments are, much better than any on earth. The souls of the wicked feel them, and the souls of the saints see them afar off. God glorifies his justice in the punishment of ungodly men, in the view of the saints and angels, and thereby makes them the more adınire the riches of his goodness in choosing them to life. As the rich man saw Lazarus in heaven afar off, so Lazarus saw the rich man in hell; he saw hell-torments; and therefore the rich man desires he may be sent to warn his brethren. - And if one should rise from the dead to warn wicked men, if it would at all awaken them, it would be because he knew what helltorments were by his own knowledge, and could describe them to others, as having seen and felt them.

But surely the all-seeing God knows as well as any of the dead, what the present sufferings of the damned are. He is everywhere present with his allseeing eye. He is in heaven and in hell, and in and through every part of the creation. He is where every devil is; and where every damned soul is, he is present by his knowledge and his essence. He not only knows as well as those in heaven, who see at a distance; but he knows as perfectly as those who feel the misery. He seeth into the innermost recesses of the hearts of those miserable spirits. He seeth all the sorrow and anguish that are there; for he upholds them in being. They and all the powers of their spirits, whereby they are cabable of either happiness or misery, are in his hands.

Besides, it is his wrath they endure; he measures out to them their several portions of punishment; he makes his wrath enter into them; he is a consuming fire to them; his anger is that fire, in which they are tormented. He therefore is doubtless able to give us as clear and distinct, and as true, an account of hell, as the damned themselves, if they should rise from the dead. He needs not any to inform him.

He knows far better what the eternity of those torments is than any of them. He can better tell us how awful a thing eternity is. He knows better what the future judgments of sinners will be, when the Lord Jesus shall come in flaming fire to take vengeance on them that know not God, and obey not the gospel. He knows far better than they how much the torment of the wicked will then be increased.

2. We have the truth upon surer grounds from God's testimony, than we could have it from the testimony of one rising from the dead. Suppose one should rise from the dead, and tell us of the dreadfulness of hell-torments ; how precarious a foundation would that be to build upon, in a matter of such importance, unless we consider it as confirmed by divine testimouy. We should be uncertain whether there were not some delusion in the case. We know that it is impossible for God to lie; and we may know that the matter is just as he declares it to us. But if one should come from the dead, we could not be so sure that we were no way imposed upon. We could not be so sure that he who testified was not himself subject to some delusion. We could not be sure that the matter was not strained too high, and represented greater than it really is.

One coming from the dead could not, merely by force of his own testimony, make us sure that we should come to that place of torments if we did not repent and reform. And if there should come more witnesses than one from the dead, if there should be ever so many, yet there is no authority equal to that of God.

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