THE Pharisees, who were present at our Saviour's Conference with his Disciples, in the former part of this Chapter, were so netled at his pithy and home discourse, that they mocked at, and derided him, viz because he exclaimed against those sins they were strongly prone to, and wilfully allowed themselves in; namely, Covetousness and [Page 8] Uncharitableness: He therefore, to con­vince them of their Folly, and, if possible, to reduce them to a more generous and humane frame of Spirit, ushers in a very notable and affecting Parable, adorned with illustrious Instances, and furnished with memorable Characters: There was, says he, a certain noble Man, who lived softly, had many Attendants, full Tables, a stately Pa­lace, every thing that was great, good, and desirable in this Life. And there was a poor indigent Man, called by the Name of Lazarus, destitute of a comfortable Habita­tion, his Belly pinched with hunger, his Spi­rits languishing for want of reviving draughts, his Countenance dejected and fading, and his Flesh being exposed to stress of Weather, not having wherewith to defend it from boister­ous Winds, and other common Contingencies, broke out into Ʋlcers and putrifying Sores. This miserable Creature makes to the rich Man's Seat, and fills his Courts with the doleful Cries of a languishing Soul; he begs, not for Dainties and sumptuous Diet, but only for waste Bread, the refuse of the Ser­vants; or rather for the Crumbs which usu­ally fall under the Table at Meals. This was the poor Man's request; that which is swept up with the rest of the litter, and thrown out of Doors to the Dunghil, was [Page 9]all that this distressed Lazarus most impor­tunately desired, to allay the gripes and gnawings which sharp Hunger had created within him: But though his Necessities were so pressing, his Request so modest and reasonable, and his Sores so angry and painful, (enough to have melted down an obdurate Heart into pity, and to have obliged the meanest Person to have spared from himself, and nourished such an afflicted Soul,) yet this avaricious and impregnable Wretch turns a deaf'ned Ear, casts a disdainful Eye upon, and brow-beats this trembling Beggar, and basely denies him that which his menial Servants scornfully rejected. The Dogs which ge­nerally are currish and snarling, ready to snap at, and fly upon Strangers, here change their Nature, and, as it were, express their Pity by doleful howlings; and, as if this was too little, medendi gratia linguas suas accommodant, run hastily to him, and endeavour the Cure of his Wounds by licking them with their soft and easie Tongues: Thus these Creatures supplied the Necessities of afflicted Lazarus, by the instinct of Nature, more than their Masters by all the Tyes and Obligations of Reason.

He was blest with a flourishing Estate, nothing that the World esteemed good, great, and desirable, was with-held from him; so that since Providence had thus undeservedly crowned him with a plen­tiful Revenue, he could not, unless wrap­ed up in the Womb of Ingratitude, have denied a small part of so vast an Income to this importunate Beggar; much less have refus'd him that inconsiderable Re­quest of his, namely, The crumbs which fell from his Table; such Offel which his Dogs blowed upon: But brutishly forgetting from whence his Riches sprang, and gree­dily fixing his Heart upon them, concludes it Prodigality and ill Husbandy to part with any thing, though it were but a Rag to cover the Flesh, or a morsel to sustain the Hunger, or a draught to re­vive the languishing Spirits of a fainting Soul. Such dangerous temptations are Riches, if Men are not guarded with Grace, and well consider the Design of God in bestow­ing them. Hence our Saviour pronounces, That it is easier for a Camel to go through the eye of a Needle, than for a rich Man to enter into the kingdom of Heaven. Not that Riches are Evils in themselves, but they become such by an imprudent Man­agement, when Men suffer their Hearts [Page 11]to be drawn away by them. They are commonly Blessings; they were so to Abraham, Lot, Isaac, and Jacob; to Job, David, and Joseph of Arimathea: but such was the stupid brutishness of this Miser, he contracted such an inordinate love to his Estate, that he had quite lost all Humanity and Compassion: His only care was to keep what he had, drowning his Senses in Gluttony, Drunkenness, and all kinds of Sensuality, never once think­ing of a life to come; but O sad Ca­tastrophe, and dismal change of Things! Riches, tho' they defend from Hunger, Thirst, and other exterior contingencies, yet they cannot bribe, and stave off Death, neither insinuate with the Judge Christ Jesus for a favourable Trial, nor purchase a Mansion amongst the Saints; he dies, and awakes in the midst of soorch­ing flames, and bituminous smokes, scar'd at the gastly Spectrums and hideous Noises he meets with among Devils and damned Fiends. Lazarus also dies, and is carefully conveyed into Abraham's bosom, a safe Repository, and never to Hunger, Thirst, and want more: But this I shall treat of in its proper place.

The words of the Text are properly divided into two special Parts. The

First is, A brief Narrative of a Rich Man's General Course of Living; he cloaths himself with rich, gay, and costly Rai­ment, and fareth sumptuously every Day. The

Second Part is, A description of the Ca­lamities that attend Poverty; Lazarus was full of Sores, almost Naked and Famished, he begs for a little Sustenance, and that of the meanest kind, but was most un­charitably denied it. Now these two Ge­nerals demonstrate to us,

First of all, That Riches are strong incen­tives to Luxury and Riotousness; this Rich Man fared Sumptuously every Day, [...], he Enter­tained himself every Day with Luxurious Delights.

Secondly, That Riches tempt to Pride, Haughtiness, and Uncharitableness. This Elated Miser thought it beneath his Gran­deur, either to look upon, or commiserate afflicted and languishing Lazarus; and therefore chides him by his Menial Ser­vants, and sends him away empty as he came.

Thirdly, That Poverty is a despicable State, and renders a Man most vile and mean in the Eye of others, how much soever good he hath heretofore done with what God had blessed him with.

These are the three Topicks which will be the Subject of my ensuing Discourse; only by the way it may not be improperly inserted, That by the Rich Man, and Poor Lazarus, is figured out to us the different state of good and bad Men in this Life: Good Men, for the most part, are in mean and low Circumstances, and of small Account, but are rich towards God, precious in his sight, and have their Por­tion treasured up with him, according to that of St. James, chap. 2.5. God has cho­sen the Poor of this World heirs of the Kingdom of Heaven. The Wicked gene­rally flourish, the World's affluences tumble in upon them, but they have their Portion in this Life; hereafter Fire and Brimstone, and an horrible Tempest, shall be the Portion of their Cup, Psal. 11.6.

But to proceed in order.

First, Riches are strong Incentives to Luxu­ry and Riotousness. This Noble-man fared Sumptuously every Day; he observed no Intervals for Mortification, no time for holy Retirement, for a strict Examination of himself, for Prayer, Repentance, and other necessary Duties: Nor was he so Morally useful to others as was St. Au­gustine, who divided the Day into special Portions for needful businesses; to reconcile [Page 14]disturbed Families, and linck together enra­ged Neighbours in the Bonds of Amity, to observe and minister to the Necessities of the Indigent, to instruct the Ignorant, counsel the less wary; and such like. No, no, this wealthy Wretch lived every Day to him­self, delighting his Palate with luscious Viands, and Falernian Liquors, loading his Stomach with Morsels, without any regard to Moderation; had no thoughts of, nor any earning bowels, after those who wanted, and would be glad of the meanest bit at his Table. After this Luxu­rious manner did he spend every Day; such strong and irresistible temptations are Riches, when Men are without Grace, and consider not the wise and holy purpose of God in bestowing them; for tho' they are the proper and peculiar Gifts of Heaven, and were promised to, and bestowed upon our Forefathers, as illustrious instances of the Divine favour, yet they are not to be prostituted solely to our selves, that is, to nourish and maintain our Lusts, for then they change their nature, and prove the manifest ruin of Soul and Body. Upon which account, it may not be improper to insert this Memorandum, That they who are bless'd with Plenty and Store, ought to be very importunate with God, that he [Page 15]would moderate, and rectify their Appetites, keep and restrain their Hearts, curb and li­mit their Desires, that they may not be so taken up, and charmed with their Wealth, as to forget the Concernments of their Souls, and suffer them to live out a long Eternity with the Damned Crew, in the unhappy Re­sidences of Misery. Therefore our Saviour, ever and anon, is giving a special charge to Rich Men, that they be very cautious and wary, lest they should be Inchanted, and betrayed by Superfluities, which, like the Syrens, whom the Poets speak of, as it were, lie in wait for Men, and se­duce them by their pleasing, and almost irresistible Charms. It was an excellent Prayer that of Agurs, Prov. 30.8, 9. O Lord, says he, Give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain.

Having weighed in an even Ballance both a prosperous and an adverse state, and considering what inconveniencies the ex­tream of either condition would bring men into; the one tempting them to Luxury, Drunkenness, and Gluttony, the other to Theft, Lying, and Perjury; Prostrates himself before God, with recti­fied [Page 16]desires, a moderate appetite, and an humble heart, and beseeches him to bless him with a condition neither too wealthy, nor too despicable; to the end he might not be prompted to such enormous sins. When Riches are enjoyed without a just sense and fear of God, they leadmen into manifold extravagancies; the appetite which once per­haps was corrective, & as scanty as a mean competency, now enlarges it self, & grows as comprehensive in its wishes as the Estate abounds; Now the heart is fixed upon its desired Treasure; and no less taken with all the pleasures and seemingly delights it can procure and purchase, to violate a divine Commandment; when obedience thereto stands in competition with Money, is thought no sin, but rather a special in­stance of policy and prudence. In a word, and to borrow the expression, The love of Money spends all its desires upon its self to purchase nothing but unsatisfying instruments of Exchange, or Supernumerary Provisions; and ends in emptiness of Spirit.

This Rich man in the Text spent all his thoughts how he might advance to the height of an Epicures Life; what shall I eat? or what shall I drink? or what shall I put on? The world seemed too little to answer his greedy desires; too [Page 17]empty to furnish his Table with such va­rieties, his extended appetite most passion­ately craved after. His Estate was large, and his Mind answerable; nay, rather more diffusive: So that though he was plentifully accomodated with the sublimest rarities, yet he still seemed unsatisfied; but sure this is not the end of our Crea­tion; God has not designed us meerly for these lower entertainments. Our Spirits are capacious Beings, of eternal duration, and must live in another world for ever; after this is consumed. Where then is thy policy? O Dives! Where is the sense of thy Voluptuous faring? Thou must not always abide here; thy Riches, Honours, and Luscious Delicates, all must perish and thou stript into a naked Spirit, and answer for all thy Transactions at the Tremend­ous Bar of Justice, where neither thy Wealth nor Grandeur can procure thy favour with Judge or Jury; the meanest Peasants shall then be as great as thou, and find as much receptance at that Grand Assiizes. But to proceed to the second ge­neral Head, namely,

Secondly, That as Riches are strong in­centives to Luxury and Riotousness, so to Pride, Haughtiness and Uncharitableness. This wealthy Miser thought it too great a Re­flection [Page 18]upon his Dignity and Person, to look upon, or commiserate afflicted Laza­rus; and therefore he imperiously charged his Servants to forbid him begging, and to send him away empty as he came.

He considered that such an Estate as he was possessed of, called for lofty looks, a starched carriage, big words, and full com­mands, a visible separation of himself from his inferiours; and that which enhansed his Estate, speaking to others by the mouth of his Servants, being difficult of access, and carrying it in all things with Majesty, Pomp, and an imperious De­portment. It had therefore been a visible slur upon his Person to have seemed af­flicted with the complaints of poor Laza­rus, to have stepped from his seat, and viewed this Begger's Condition, and com­manded supplies for him. Should he, who was advanced to the very top of honour and magnificence; he, who had attendance always at hand, whose grandeur was noi­sed abroad, and became the wonder and admiration of the Neighbouring Villages; he whose cloathing was Royal Purple, whose Linnen the Richest that Acaiah could fur­nish him with; he whose Presence was the Terrour of his Houshold, and the astonishment of the Vulgar; Should such [Page 19]a one, thus incircled with the rarest Accom­modations of fortune, so far demean himself to stoop to a Person fallen in­to the depth of Disgrace, attended with all the Instances of Contempt and Deri­sion, as was dejected Lazarus? No, no, let him away from my Gates, and get his Belly full at some Cottage or other. Thus Riches are apt to make us forget our selves, they Intoxicate our understanding, and Prompt us to over-rate our selves; they lift us up above our Sphere, and lead us to contemn and slight those who are not in such fortunate circumstances as our selves. Common Experience gives us too many, and palpable Instances of this kind; some who through meanness of Perentage, or other unhappy Contingencies, have lived in an Ordinary Capacity, and while thus bereaved of Fortunes, Cists, possibly were Humble, Meek, and Condescending, forward to assist when useful, and apt to be affected with the calamities, and pres­sing necessities of others; but when the tide has changed, either their Industry blest to a plentiful Estate, or they started into a wealthy Condition, by the last Will and Testament of a deceased Friend, or familiar Acquaintance, their disposition has changed to. Now their late Translation speaks [Page 20]greater things; their Conversation must be with those who are of the same Rank and Quality with themselves. Now their wonted Apparel, which was plain and suit­able to their Condition, must be of ano­ther Mode and Figure, set off with curious Trimmings, and fashionable Appurtinances; their Carriage more Airy and Affected; their Countenances more Elevated and Stately; their Speech more Majestick and Uncooth, former Acquaintances must be bu­ried in Oblivion, the poor not worthy of their notice, or at least have nothing to spare for them; their Pride and Grandeur must be maintained; but what an unfor­tunate case is this, that men should forget from whence they are, and value themselves so much upon such unconstant and per­rishing things as Riches are? what art thou the better for thy wealth? wherein dost thou exceed thy meanest Brother? Reckon not upon wealth, for God is no respecter of Persons. A Beggar, it may be, is more in God's favour than thou, and shall be ad­mitted within the vail to joy and feast him­self for ever with those rare, unseen repasts which Divine Wisdom has contrived for those who express their Love and Loyalty to him, whilst thou shalt be dragged away by the common Accuser, and his Angels, [Page 21]into the Repositories of shame and sorrow, there to suffer the uttmost heats of a Sin-revenging God.

But besides the stupid folly of being puffed up in conceit because thy Lot is fallen in a fair Heritage; Daily experience almost evinces us, that Riches are Tran­sient Pleasures, like unto the flower of the field, which to day is, blown, gay, and beauti­ful, and to morrow faded, and fit for nought but to be heaped together with the grass: Thou callest thy self to day a substantial, wealthy Person; Houses in abundance, Lands large, and fruitful, Baggs full, and running over, but by the mor­row perhaps thou mayest be weeping to see thy Tenements laid in Ashes, thy Mo­ney snatch'd away by the silent crafty Thief, or perhaps, thou weeping, sighing, and roaring in Hell; thou knowest not but the Sentence is gone forth from God; Thou fool, this night shall thy Soul be required of thee, and then whose shall those things be which thou hast provided? But if it so falls out, that thou shouldst out-live thy Hap­piness, see thy self stripp'd of all thy Pomp and Riches, thou mayest justly expect to meet with hard and severe usage; for, (besides the many Reflections which would certainly be cast upon thee, that this sad [Page 22]Catastrophe, and dismal change of things, is a just Judgment upon thee for thy Pride, Arrogance, Self-conceitedness, and Unchari­tableness, during thy Prosperity,) Men would be so far from pittying thy down­fall, and considering thy necessities, that rather they would reproach thee for thy Poverty, and laugh at thy Calamities. The World is apt to remember faults, and never at a better time, than when Men are fallen to decay, and stand in special need of common help, then the generality lay their heads together, and recount as many failings, which may harden them against a chari­table disposition; but enough for the se­cond general thing, namely, That Riches are strong Temptations to Pride, Haughtiness, and Uncharitableness. The other remaining Topick, namely, That Poverty is a most de­spicable state, and renders a Man most vile and mean in the Eye of the World; drawn from the miserable condition of Lazarus, and the base usage shewn him in his Low Circumstances By the Rich Man, shall be my business the next opportunity. I now proceed to make some special Use of what hath been said at this time, and so con­clude.

And the first Use is; That if Riches are such Lures and strong Temptations, it [Page 23]should serve for an Admonition to those who are blessed with them, that they do not set too great a value upon them, nor hugg them with too much eagerness and desire; that they labour to make their love of Wealth subservient to their love of Hea­ven, and heavenly things, that they learn to admire and adore their Creator, who has cast their Lott in a fair Heritage, and rightly understand his wise and holy Purpose, in crowning them with Prospe­perity, that Riches are not given to spend them upon our Lusts, to live sumptously e­very day, to trifle our time in ease, Idleness, and security; this is the abusing of Riches; No, no, they are given to more excellent ends; To encourage us in our Duty, to give our Children good Education; to help the Fatherless and Widow, the Oppressed & Stran­ger; it is sad to consider, how Lavish and Prodigal many are, whom fate has blest with plenty and store, laying out vast sums in beautifying buildings, dainty fare, and well furnished Wardrobes, and the like, while the poor perish at their Gates: Dives was so taken up with his various and extravagant Diversions, that he could spare no time, or rather, would not, to hear the doleful complaints of distressed Laza­rus, or to see, consider, and relieve his ne­cessities. [Page 24] He was cloathed in Purple and fine Linnen; his belly filled with the best of Provisions, and therefore considered not what it was to be Hungry, Thirsty, Na­ked and Friendless, he was not tormented with that sharp Thorn which so misera­bly afflicted Lazarus, that he cryed, Oh! fill my craving Stomach with the crumbs that fall under thy Table, with those super­fluous morsels, which are thy Dogs Food; I desire not that which thou feedest upon; nothing else but the worst bit thy Servants leave; this is my request, this I should be glad of, and without some speedy relief, I shall faint and drop, and perish at thy Gates. This dismal story no way affected this In­exorable wretch, but he rather chid him for his importunity, than pitied him for his poverty. One would have thought that such expressions as these were enough to have pierced the most obdurate heart, and to have melted it down into compassion; but such is the unhappy proof of an heart en­amoured with, and inseparably fixed upon Riches. Let it therefore be a caveat to those who are favoured with the smiles of fortune, that they do not reckon too much upon their prosperous condition, nor be too much in love with it.

Secondly, The second Use is, That since [Page 25]Riches are apt to seduce and betray men, tempt them to forget God and themselves; let those whose fortunes are mean in the world, learn to be content in their State. They have the more leisure to look after the concernments of their Souls, and to provide for their long Journey into Eternity; they are free from abundance of cares, fears, and troubles; they are not perplexed with contriving how to purchase such an Estate, nor over-whelmed with the fear of losing it, but have many fair opportunities of preparing themselves for the embraces of the Father of Spirits. Therefore Chri­stian, grudge not that thy Portion in this life is so narrow, if- thou art brought to a morsel of bread, to a draught of water; yet even this is enough to bear thy charges to Heaven: But if thou art not so fortu­nate to be Master of this meaner Diet, thy life will be only the shorter; and possibly God keeps thee short here, that he may plen­tifully reward thee hereafter; Heaven is sufficient to make thee satisfaction for all thy sufferings; in Gods presence there is fulness of Joy, and at his right hand are pleasures for evermore. To be received into that capacious world where are all the instan­ces of Joy, all the ingredients of felicity, to have all thy faculties enlarged; to the end [Page 26]they may relish those hidden Comforts, to know and understand the methods of pro­vidence, and to be made acquainted with the Arcana Imperii, the secrets of Heaven.

In a word, to possess all that that is good, lovely and desirable, and that for ever; The consideration of this is enough to bear us up under the sorest Tryals, and most pressing Calamities. To conclude. let us all endeavour to answer the end of God in whatsoever condition we are; if we be Rich, let us be Humble, Meek, and Modest, Affable, Courteous, and Charitable; if Poor, Content, Thankful, and Holy. Now to the mighty Governour of the world, who loveth Mankind, and giveth to all men according to his Infinite Wisdom, be given the Kingdom, the Power, and the Glory, for ever and ever. Amen.

Soli Deo Gloria.

AFter a plain and familiar descant upon this part of the Parable, in my last Discourse; to the end it might be more emphatical and taking, I proceeded to Division, and told you, That these words were separa­ted into two Parts:

The first, Being a brief Narrative of a rich Man's general course of living; that he lives [Page 28]softly, arrays himself splendidly, and fare­eth sumptuously every day:

The second, A description of the miseries which attend an impoverish'd state; namely, Hunger, Thirst, declension of Health, Contempt, and the like. Lazarus was na­ked, and almost famished; he begs for a little sustenance, and that of the meanest sort too, but was scornfully denied it. From these two heads I took occasion to shew,

• First of all, That Riches are strong in­centives to Luxury and Riotousness.
• Secondly, To Pride, Haughtiness, and Uncharitableness.
• Thirdly, That Poverty is looked upon as a despicable state, and renders a Man vile and mean in the eye of others.

As to the former of these; namely, That Riches strongly tempt to Luxury and Riotousness; I urged the proof of this from this Noble man's daily voluptuous fare­ing; every day was alike, he observed no intervals for Mortification, no times for Holy Retirement: Religious Exercises were too dull and flatulent, of an unsa­voury gust to him, whose Palate could on­ly relish the choicest Provisions; he had nothing else to do but to Sing his Quietus; Soul, take thine ease, eat, drink, and be merry, for thou hast much Goods laid up for [Page 29]many years. Thus many, whom Fate has bless'd with Plenty and Store, take up all their thoughts what rare pleasures and gratifications they may purchase, contri­ving how they may accommodate their Appetites with the choicest and most select Dainties; but seldom or never think of their Spiritual Concernments, as if these were such inferior businesses, requisite on­ly for those of mean Fortunes to employ themselves about.

Mortification to such Persons is, in a degree, as obnoxious as being stripp'd of their Pomp and Riches: In a word, whatsoever may put them in mind of Death, Judgment, and a future State, is as unwelcom to their thoughts, as was God's Sentence to the Avaricious Miser in the Go­spel; Thou fool, this night shall thy soul be required of thee.

As to the second General head; name­ly, That Riches strongly tempt to Pride, Haughtiness, and Uncharitableness: I en­deavoured the proof of this, from the lofty carriage of this Noble-man, his chi­ding the Beggar for his bold importunity, casting a disdainful Eye upon, and dis­missing him from his Gates, Hungry, Thirsty, Naked, and full of Sores, as he came; as if Dives, upon hearing the [Page 30]doleful Complaints of Needy Lazarus, should have expressed himself to this effect: What impertinent and audacious Person is that who knocks at my Door, and fills my Ears with such a Din? Shall I, who am great and honourable, richly clad, a Com­panion for noted Persons, cast such a visible slur upon my Person and Dignity, as to change a word with such a contemptible Creature, or be seen to take notice of one who is disfi­gur'd with Rags, so wan and formidable, so pester'd with Ulcers and putrifying Sores? No, no, let him be removed from before my Gates, and get a Belly full where he can.

Such is the imperious Carriage of many towards those who beg their Charity, and conclude it one of the most foul blots upon them, to lend an Ear to, or to seem affected with their mournful complaints.

Thus far I went the last time, only adding some useful Inferences; I now go on to what remains, namely, to the third general Thing.

Thirdly, That Poverty is a despicable State, or so accounted, and renders a Man vile and mean in the Eye of others, how much good soever he may have formerly done with what he had. Poor Lazarus, though he had a Soul as great and good as the most Puissant Monarch, (but inward En­dowments [Page 31]are not so much the World's observation) was treated with Scorn and Infamy, because his outward appearance was not comely and creditable, sightly and fashionable. Possibly, that little Cloathing he had, was Weather-beaten, and so shattered, that it could scarce hang about him; his Face lean, wan, and ghastly, (those rarer adornments of Nature being faded, by the sharpness of Hunger and Thirst) his flesh full of Blotches and run­ning Sotes, the whole Mass of Blood be­ing corrupted and gangreen'd for want of a vivid circulation. This miserable Ob­ject, Inhumane Dives, scornfully rejects, and looks upon him fit for nothing else but to be his Dogs Companion: But remember, thou disdainful wretch, the time is com­ing, when thou shalt be derided by the same Lazarus, whom now thou treatest at thy Gates with contempt and disgrace; it is the Will of Heaven, that his Portion here shall be narrow and scanty, that his Reward, in another World, may be great and glorious, when thou, who art here Invested with the rarest and most sublime Accommodations, shalt be stripp'd of all, and become a Victim to his Triumph. God may permit his Servants to be savagely used, to be a Reproach, and By-word, in [Page 32]the World, because he hath enough to make them infinitely amends; but to il­lustrate the Subject, and enlarge the Mat­ter of it, I shall,

• First of all, Shew why the Generality of the World despise Poverty.
• Secondly, The Unreasonableness of this Practice.
• And, Lastly, How infinitely we are obli­ged to respect them which are poor.

First, Then, I am to shew, why the ge­nerality of the World despise Poverty. First, Because they are infected with wrong Notions of Things, and draw false Conclusions. They look upon Poverty as a Judgment inflicted for some Wick­edness or other; as the Disciples did the blindness which seized the Man from his birth, John 9.2. And, in favour to this Opinion, think it justifiable enough, to contemn and slight it. For, say they, if God makes Poverty a visible Mark of his Resentment of some open Indignities of­fered to him, it is but equal that we also should express our aversion from it. But what an erroneous and rash Judgment this is, will appear, if we consider, That though Poverty is the just and most rea­sonable effect of Prodigality, or ill Hus­bandry, by which means abundance have [Page 33]been reduced to a morsel of Bread, a draught of Water, Nakedness, and the like; yet ma­ny, notwithstanding their industrious Care, indefatigable Labours, early Risings, and late taking Rest, and all to get sub­sistance, and an answerable competency in the World, are invisibly frustrated; their simple and honest contrivances can­not arrive to Perfection, but are blasted and nipped in their very birth. Now the Scripture says, They that will not work, shall not eat; implying, that a plodding Head, industrious Hands, and honest En­deavours, are the appointed means where­by Wealth is to be obtained: Why there­fore doth Providence obstruct and hinder Success?

I answer; God knows Men better than they themselves, he understands their Nature, and tendency of their Appetites; and possibly sees, that if they should pro­sperously thrive, they would be apt to forget their Creator, and impute their Substance to their own Industry: That they would be too much enamoured with the World, and place all their Happi­ness in these lower Delights. So that, though in the common judgment of Men, this seems a harsh Providence, yet thus considered, it carries in it all the Instances [Page 34]of Love and Mercy. Poverty therefore is not altogether a Judgment, (which is one reason why the ruder and more unthink­ing part of the World despise and con­temn it,) but very often the effect of God's Goodness; a visible Indication of his Love to the Souls of Men.

Secondly, Another reason of the con­tempt of Poverty is, Men set too high a value upon, and over-rate themselves; for, while carried upon the Wings of Pride and Self-conceit, while thus elevated with great swelling Thoughts of them­selves, there is nothing more contempti­ble and mean in their Eye, than an indi­gent Man, one whom Providence has de­nied those outward Blessings, which make Men of some Figure and Repute in the World. Hence it is that such kind of Persons affect much Homage and Obeysance, look for humble Addresses, frequent En­treaties, and all other demonstrations of State and Grandeur, as if Nature had framed them in a Mold of a separate make, and had distinguished them from their fellow Creatures by visible Cha­racters. Poor Lazarus, how often didst thou importune, beseech, and intreat Dives, to look upon, and commiserate thy languishing condition? How often didst thou bow and [Page 35]cringe, and all to affect him with a sence of thy Misfortunes? But what a disdainful Eye did he cast upon thee, thinking it beneath his Grandeur either to speak to thee, or relieve thy present Needs? Neither thy mournful Gries, dejected Looks, mean Habit, nor an­gry Sores, could work upon his Nature, or move him to a pliable and yearning Disposi­tion; from whence, O Dives, didst thou spring? Art thou any thing else but Dust? And must not thou return to it again? This is the end of all thy Pomp; that Carkass of thine, which is cloathed with Royal Purple, garnish'd with soft and rich Lin­nen, pamper'd with choice Provisions, eased upon a Velvet Couch, and refreshed at Night with a Down-Bed: I say, that Body of thine, which takes up all thy time in Catering for it, must Die, be rouled in a Winding-Sheet, crouded in a Coffin, and Interred in a Scanty Grave, where the Vermin will make no distinction of Persons, but thou becomest their prey as well as the meanest Peasant. Where­fore then dost thou thus over-rate thy self, and soar so high above thy meaner Bro­ther, since he shall have a Chamber in the Earth as well as thou, and is made in the same Mold, and compounded with the same Matter? There is no greater Ar­gument [Page 36]that Men have forgotten from whence they came, how insufficient of themselves, and whither they must go, than when they begin to look big, swell in fancy, and contemn their Brethren of low degree; and this leads me in the se­cond place, namely,

Secondly, To shew the unreasonable­ness of this practice; and this I shall do, by shewing, First, That this is adding affli­ction to affliction, when Providence, for most wise, and holy reasons, has ordained that some shall be deprived of these lower En­tertainments, and walk about the World, Empty, Mean, and Unsightly; Destitute of comfortable Habitations, and other neces­sary Accommodations, and often for want of considering Things, and drawing right Conclusions; throws some into despair, as if God had marked them out by his severe methods here, for his Vengeance hereafter; others more Cholerick, and less Corrective; Vent themselves into wishes for a sudden and speedy exit; (Poverty being an Insupport­able Burden, unless alleviated by the hap­py Interposition of Grace.) I say, while Men are thus bemoaning their hard fate, and groaning under an adverse providence; [Page 37]What greater aggravation of their Mi­sery can there be, than to be ridiculed, dispised, hissed at, and shamefully con­temned? doubtless it was an heightning addition of Jobs Afflictions, when his Friends, whom possibly he had obliged, when in Prosperity, loaded him with re­flections, Rejected, and Scoffed at him, while sitting on the Dunghil, roaring for very Anguish, Naked, and Bereaved of outward comforts. Pity is the least we can bestow upon Persons in Adversity; and though it doth not furnish them with ne­cessaries, yet it serves to allay their grief, and sweeten their bitter Cup, it bears them up under inward disturbances, and makes their burden seemingly lighter. It will greatly add to the Torments of the Damned, for that their lamentable Groans, loud Screeches, deep-fetched sighs, and in­cessant weepings, will not incline the Al­mighty to compassion, to pity their remedi­less condition; were they pitiable Objects, it would in some measure allay the anguish of their doleful Lamentations, and it is certainly the rendring adversity more un­easie and formidable, more Irksome, and less bearable, when Men instead of pitying contemn and disregard it. Again,

Secondly, The unreasonableness of this appeareth yet farther; Hereby Men violate that Golden Rule, which obligeth to do unto others, as we would they should do unto us; The which if generously observed, would prevent Hatred, Revenge, Contempt and all other disorderly Practices: Suppose therefore, That from a vast Estate and height of Honour, thou wert lapsed into Poverty, and sunk into the depth of dis­grace, wouldest thou be content to be ex­cluded from former Acquaintances, to be slighted, and become the Derision of thy Neighbours? Wouldst thou not rather think it cruel usage that thy wonted great­ness should be so soon buried in oblivion, and that thou, who wert once the venera­tion of others, shouldest now become an Object of general Scorn and Infamy? What can therefore be more unreasonable, than for Men to mete out such measure to others, which they would not have dealt unto themselves? There is not any thing shews more a mind void of all regard to Justice, nor a more rude and undecent Spirit; Laberius, says the Poet Horace, dum Vixit, Credidit ingens pauperiem Vitium; while he lived in Splendor and Pomp, and had the world at Command, being posses­sed of a large Estate, looked upon nothing [Page 39]so criminal as poverty, and therefore treated In digent, needy men with great contempt and scorn: But when fate had altered his circumstances, changed the face of things, and turned his wealth into emptiness; he was soon of another opinion, Then Poverty was a Vertue, a state which deserved mens pity and assistance. Thus Men are gene­rally apt to be swelled in conceit while the World favours them, and to reproach a mean Station; but if it chance to be their fortune to fall into it, then nothing more unreasonable than to be despised.

Thus we observe from the Common Judgment of the world, that it is both unjust and unequal to condemn Poverty; for though this is an usual practice, yet not their Opinion, when fallen to decay.

From hence I proceed in the third place, namely,

Thirdly, To shew how infinitely we are ob­liged to respect those who are poor. And here, First, The meanest Peasants lay claim to the same parentage, which the most Rich and mighty do; God is the common Father of all, from whom we re­ceive our Life, and Breath, and all things. Now to despise those of low degree, is im­mediately to reflect upon our Creator, and a tacit calling his Justice and Wisdom in­to [Page 40]question, who, for most wise, and ho­ly Reasons, best known to himself, has or­dained prosperity and adversity, and who, as Lord of all, and Father in Common, may dispense his Blessings in number and mea­sure, according to his most excellent Wis­dom. And tho' some of his dear Children, have scanty Portions here, yet they are not less in his favour, than they who are blest with his more liberal dispensations. Simple Poverty is no Argument of Divine Anger, but rather of Love (though the unthinking part of the World Conjecture otherwise) for the less we are intangled with Earthly goods, the more time we have to busie our selves with things which relate to another life; the affections will be more free and prompt, the mind more fixt and intent upon our Spiritual concern­ments, and all our powers more readily disposed to joyn in holy Duties; we shall not be so unwilling to part with the world, having so small a part of its goods. That which makes this life so desirable is, the having a great share of its comforts: Hence when Rich Men come to die, they generally express a great reluctancy, to part with their full Bags, honourable Titles, stately Palaces, and all other their Appurtenances. Whereas when poor Men are [Page 41]within a view of death, have no need to be sorry that they are bidding a final adieu to this world, because they had so little in it; nor are their precious minutes wasted in bequeathing Legacies, dividing Estates, and willing Executors, (which too often is the unhappy business of wealthy Men, when they should be dressing their Souls, for the embraces of their Redeemer.) No, no, all that they have to do is, to renew their love to God, to perfect their Repentance, and recommend their Spirits into the hands of their faithful Creator. But to return, since we all descend from one common Pa­rent, and since what we enjoy, whether little or much, is according to his wise disposure of things; and since the poor are the special concern of his providence; we are highly obliged, as we would not be guilty of dishonouring God, of reflecting upon that Being, from whom we received our Life and Breath, and calling his Justice and Wisdom into question; to respect those that are fallen into Poverty; to love them as our Brethren; to do good to them as Objects of our Fathers own recommending.

To conclude this Point, I will speak in the Words of an Eminent Writer; Our Lord (says he) is not ashamed to call the [Page 42]least amongst us his Brother, and his Friend; and shall we then disdain to yield to such an one the regard and treatment suitable to such a Ouality? Shall we not honour any Brother of our Lords? Shall we not be civil and kind to any Friend of his? How can we pretend to bear any true Respect or Affection to him­self? It is his express Precept that the great­est among us should, in imitation of his most Humble and Charitable self, be ready to serve the meanest; and that we should in honour, prefer one another, and in lowliness of mind, esteem others better than our selves, Rom. 12.10. Phil. 2.3. These are Apostolical Rules, extending indifferently to Rich and Poor, which are plainly violated by disregarding the Poor. But,

Secondly, Our blessed Saviour was plea­sed to honour the state of Poverty; He who was the Son of God, the Heir of Heaven, and the Worship of the glorious Hierarchy, was born in a Stable, wrapt in Rags, laid in a Manger; His birth was attended with all the Instances of meanness. When grown to Maturity, his glory was yet E­clipsed with Poverty, he had not wherewith to lay his head. In a word, his whole life was a full scene of Poverty; and therefore no disgrace to be under ordinary Circum­stances, since Christ himself condescended [Page 43]to be abased. In honour therefore to him who has wrought our Redemption, we are obliged to regard the poor, whom if we affront, or reproach, or despise, he tells us, we do the like to him. And so much for this last Particular, which was, to shew how much we are obliged to respect those who are poor.

I shall now proceed to draw some useful inferences from the whole, and then con­clude.

First, If Poverty be a state thus sanctified, it is no small sin to cast calumnious re­slections upon it; though the truth of it is, nothing more common. Daily expe­riences shews us, how that poor Men are a common reproach, the ridicule of the Vulgar, the very Objects of the People; In them small faults are discovered, but over-looked, and past by in those who make some figure in the world. But certainly our Religion ob­liges us to be of another temper, to be Humble, Gentle, and Condescending even to the meanest of the Brethren; and pro­pounds the Holy Jesus as our Pattern and Ex­ample, to whom we cannot pretend re­spect and affection while we despise those, whom, while he was in the world, he loved, and generally conversed with, and left a Commandment behind him, that [Page 44]we should for his sake do likewise. The most Puissant Princes, the most Eminent and Wealthy, but for one poor Beggar, had been irrecoverably undone, and lost for ever: To Poverty it is we owe all our hopes of Heaven and Happiness, shall we therefore be so disingenious to asperse and ridicule it? Thou proud and lofty Wretch, where hadst thou been if thy Saviour Christ had not become Poor? Thou hadst now been roaring among Devils and Dam­ned Fiends. When thou seest an indi­gent Man, the lively Portraicture of the Holy Jesus, how canst thou pass by him, and not call to mind the great things which have been done for thee by him, who was in the form of a Servant, and made himself of no Reputation? Quum pau­perem Vidisti, Christum Vidisti. When thou meetest with a poor Man, imagine thou seest thy Saviour; and regard him, if not for his own sake, yet for his, whom thou art infinitely obliged to.

It is an unhappy thing that Men should be sunk into so vast a declension of Man­ners, as to deride and scoff at Poverty, to which they owe their Redemption and Salva­tion: That same forlorn wretch thou tramplest upon, has as much Right to the Kingdom of Heaven as thou; for him Christ [Page 45]endured Pain, and suffered Death, and did all a Saviour could do to Intitle him to Glory and Happiness! Where then is the distinction? What is it that thou valuest thy self upon? Wherein is he thy Inferior? Because he has not a great Estate? Behold, Riches approve not Men unto God; he values no Mans person for his Greatness, but for his Goodness. In the final Disquisition, Men shall be reward­ed according to their Actions, not ac­cording to their State and Grandeur; upon which consideration, a poor Lazarus will find as much acceptance, in the day of Judgment, as a rich Dives; nay more, the one has received his good things in this Life, the other evil things, and there­fore the one shall be comforted, and the other tormented; not because of his Wealth, but because he did no good with it. Since God therefore is no respecter of Persons, let us also learn to make a less distinction between our selves, to love and respect our meanest Brethren, and to do to them all the good we can. Again;

Secondly, Let us learn to humble our selves with the consideration of our own de­serts. Observe we our petulant Follies, ob­stinate Perverseness, and treacherous Infi­delities; Nay, our daily wilful Miscar­riages, [Page 46]the many Affronts we offer to the Majesty of Heaven, our unmindfulness of his good Providences, our unthankfulness for his Benefits, our neglect of holy Du­ties, our backwardness in praying to, and acknowledging our dependance upon him? Were we but pregnant with such consi­derations as these, we should not be so much puffed up, nor value our selves upon Riches, remembring they are the Emana­tions of Divine Goodness, not the just Re­tributions of our Merits. Should the quantum meruit be the Question how much the best of us deserve, it may be answered, Nothing but Hell, and an eternal Separation from God, and the sorest Punishments he can inflict; a morsel of Bread, a draught of Water, even the least Blessing we enjoy, is far beyond our Demerits: Let not there­fore Riches elate and swell, but hum­ble us, like loaded Trees, bend the lower. In fine, let the Christian Religion have its perfect influence upon us, that the same Mind that was in Christ be also in us, fol­lowing his Humility, his Meekness, his Con­tempt of this World, and Worldly things, his Heavenly mindedness, and all other his imi­table Vertues; that at length we may live with him, be like him, partake of his Glory, and never be separated from him more, Amen.

THE former Part of this Parable has entertain'd us with the mi­serable and afflicted Life of La­zarus, depainting it in all the Instances of Pity; he was cloathed with Rags, tormented with painful Sores, and rack'd and griped with Hunger: Such a comfortless Condition, enough to make one weary of Life, and wish for a sudden Exit! and the more when Succour is de­ny'd. From this poor wretch, all out­ward comforts were with-held, not so much as the crumbs allowed him which fell from the Rich Man's Table: It encourages, and bears a Man up, under languishing circum­stances, when he is caress'd with pity, and [Page 48]gets some relief, tho' but the fragments of a Meal. But such was the unfortunate Fate of poor Lazarus, that notwithstand­ing his importunate cries, ghastly looks, shatter'd cloaths, and ulcerated flesh, none gave unto, nor condol'd with him; hungry and thirsty, his Soul fainted in him; no Friends, nor wherewithal to support him in this his distressed condition. But tho' he was thus inhumanely dealt with, we read not that he reflected upon Providence, or charg'd God foolishly, but humbly sub­mitted himself to him who disposeth all things, patiently waiting for a happy change, either a sufficient competency while he lived, or a translation out of this World into a better.

My Text therefore presents us with a sudden, but happy alteration of Lazarus's condition.

It came to pass that the Beggar died: An end of all his wants, sorrows, and con­flicts. God has ever a gracious regard to the lamentable groans, and afflicted state of his poor Servants; and tho' he some­times seem long ere he answers their re­quest and expectation, yet in a time be­sitting his most excellent Wisdom, he graciously crowns them with their hearts desire. Lazarus not only died, but was car­ried [Page 49]by Angels into Abrahams bosom: His Soul, not his Body; probably that was exposed to ravenous Beasts, or Fowls, or else to innumerable Vermine in the Grave, if any were so charitably dispos'd to bury it, tho' reason enough there is to believe the contrary: For while he lived, he could not get sustenance, his hunger, naked­ness, and sores, no body regarded, much less his dead Body, to give it a decent Inter­ment. But no matter, his Soul was return'd to him that gave it; and his Body too, tho' never so much mangled, and dispers'd into never so many Atoms, shall be compacted together, made vivid and formable, at the command of the great Creator.

Now the Text contains two Parts: The

First is, A Description of the Death of Lazarus: And it came to pass that the Beggar died. The

Second, Gives an account of the condition and state of his Soul: And was carried by Angels into Abrahams bosom.

From whence these two great Points are proved:

First, That the Soul is capable of an Ex­istence separated from the Body. Let that fond conjecture then of those be condemn'd, who imagine that the Soul, together with the Body, declineth in the Earth.

Secondly, That the Souls of the Faithful, when they depart from their Bodies, imme­diately pass into a fixed state of Blessedness. But that which I shall at this time treat on, will be the Death of Lazarus; and in de­scanting upon this, I shall,

• First of all, Consider what were the immediate Causes of his Death.
• Secondly, What kind of treatment he met with while languishing. And then,
• Lastly, What became of his Body after Death.

First then, I am to consider what were the immediate Causes of Lazarus's Death: And here, if we reflect upon his circum­stances while living, we may soon con­jecture. For,

First, He wanted the Staff of Life, namely, Bread: He desired to be fed with the crumbs which fell from the Rich Man's Table, but was uncharitably refus'd them. Hunger is a sharp Thorn, it dries up the Blood, it decays those rarer Ornaments of Nature, Beauty, and a sanguine Com­plexion; it preys upon the Spirits, and makes them faint and droop. In a word, Hunger destroys the Marrow, weakens the Bones, and puts the whole frame of Nature into a grand disorder. And here the griping pains, the gnawings this poor [Page 51]wretch endur'd, the lamentable sighs and groans he fetch'd, the doleful complaints he made, (what a gbastly countenance be had?) reduc'd to such a degree of weak­ness, that he could not stand, for he lay at the Rich Man's Gates. Such a condition as this, doubtless, makes Life burthen­som, and Death more eligible. We ob­serve by constant Experience, that some who are of cholerick and furious Disposi­tions, vent themselves in wishes for a speedy Exit, when some less dangerous accidents befal them; how much more therefore in­tolerable is it, to live, and (if I may so say) stand and see ones self die; as properly speaking, they do, who suffer Hunger, and have not intermissions of a reasonable satiety? This was the ill fortune of poor Lazarus; he was reduced to that extre­mity, that he would have been glad of the crumbs, the portiuncula, the least and worst fragments, which dropp'd under the Rich Man's Table. It is to be presum'd, that there are scarce any, or at least very few, who are in such extremity; but doubtless, this was one cause which hasten'd Lazarus's Death, namely, Hunger: For since nourish­ment upholdeth Nature, reviving the Blood, recruiting the Spirits, feeding the Bones and Marrow, whereby, Life is pro­longed, [Page 52]the want of this must soon decay, and overthrow the whole frame of Na­ture. Poor Lazarus! So hungry, and no bo­dy to feed thee! Not one Morsel from a plen­tiful Table! If the Master of the House was so seer'd and impenetrable, as to deny thy rea­sonable request, surely the Servants might have accommodated thee with some of their Remains: No! What, suffer thee to perish for want of that which themselves would not eat! O unheard of Cruelty! O monstrous Barbarity! But,

Secondly, Another cause of Lazarus's Death, was those Ulcers and putrifying Sores which had invaded and corrupted his flesh: He was laid at the rich mans gate, full of sores. As he had no Friend to sustain his Hunger, neither was there any found to bind up his Wounds: These, for want of application, infected the whole Mass of Blood, seized his Vitals, and hasten'd the destruction of Nature. O miserable Object! Starv'd with Hunger, and sull of Sores too: Without Friend, and with­out Pity! Evil upon Evil! The Holy Ie­sus could not but cure the Leper, when he saw him full of Sores. And Elisha could not, but out of Humanity, teach Naaman the Syrian to wash himself in Jordan, that he might be whole; but this [Page 53] Rich Man would not help Lazarus, but left him to languish and die. Doubtless it was a great addition of his misery, to be full of Blotches and running Ulcers; for as his Hunger tormented and gnaw'd upon his inwards, so his Sores grieved and pain­ed his flesh; both the one and the other, contriving to storm his Soul out of the Out-works of Nature. But thus much for the first thing; which was, To consider what were the proper Causes of Lazarus's Death: And from hence I proceed in the second place; namely,

Secondly, To consider what kind of treat­ment Lazarus met withal, while he was lan­guishing, or dying. We read of no Friends that came either to visit, or to comfort him with Medicaments. Thus, generally, the poor Servants of God are treated, when retain'd by a Fit of Sickness, and drawing near to a period; many of them perish for want of reasonable applications: None, or very few, vouchsafe them an hours consolation; they groan, they sigh, they pant, and die without pity. Such usage as this Lazarus met withal, in his dying hours: Rich Men are supplied with Phy­sicians, furnish'd with Potions; and when dying, their Friends stand shrieking about the Bed, and fill the Room with dolorous sounds: [Page 54]They grieve for their approaching loss, and enhance their sorrows with the repetition of former benefits; if it were possible they would conquer Death, and rescue their departing Friends out of his clutches. But poor Lazarus, as he had no inward applica­tions, so no outward comforts; not a Bed to lie upon, the Earth was his Pillow, the Ele­ment was his Covering, the Rich Man's Dogs were his Visitants; not one of his Servants would vouchsafe him a reviving Draught, or any thing that was comfortable, but there he lay, screeching with anguish, sighing and groaning, waiting till Death would strike, and release him from his great wants, and heavy conflicts. Now his Throat growing dry with crying, his Heart fainting for want of comfort, his Tongue cleaving to the Roof of his Mouth, being worn out with Fastings and Mise­ries, he gave a groan, and perished at this wretches Gate. Was ever heart so hard! Could it be imagined, that a rational Creature could be guilty of such Cruelty! and especially towards one of his Fellow-Creatures! It was inhumane in thee, O Dives, to have no compassion upon poor Lazarus; but it argues much more a sear'd Nature, to suffer him to faint and die at thy very Door, for want of a few frag­ments [Page 55]of Bread! What was his request to thee? He ask'd not for dainty food, such which was thy daily Entertainment, but only for those Scraps, which neither thy Servants nor Dogs would eat, to save his Life: And was it such a matter, to have granted him this his so reasonable desire? Will it not be a blemish on thy Consci­ence, that thou shouldst suffer a Soul to perish with hunger, when thou hadst enough, and abundantly to spare? Couldst thou see Lazarus trembling and quaking with cold, having only shatter'd Rags about him, and not cover his nakedness, when thou hadst store of Cast-off Garments? Were his wounds so deep and gaping upon thee, and neither thou, nor thy Servants, by thy order, pour Oil into them? If the Stones could speak, they would cry, fie on thee: If thy Dogs could utter them­selves, they would charge thee with un­mercifulness: If Lazarus were alive, his Sores would gush out afresh in thy Face, and sound in thine Ears, that thou art guilty of his Blood. Behold, the Sentence is gone forth against thee; the blood of Laza­rus, like the blood of Abel, cries aloud, Let thy days be few, and let another take thine Office; Let thy Children be Fatherless, and thy Wife a Widow; Let thy Children be Vaga­bonds, [Page 56]and beg their Bread; let them seek it also out of desolate places. Let the Extor­tioner consume all that thou hast, and let the Stranger spoil thy labour: Let there be no Man to pity thee, nor to have compassion on thy Fatherless Children: Let thy Memorial be clean forgotten, and in the next Genera­tion let thy Name be quite blotted out. Let him be unsuccessful in every thing he taketh in hand; let him be Accurs'd when he goeth out, and when he cometh in. Let the Crea­tor abandon him, the Heavens frown upon him, and the Angels reject him; let him be a woful Example to the World. O Earth! open upon him, Hell receive him, Spirits tear him, Devils torment him. Let no Mercy be ex­pressed towards him, who shut up his bowels of compassion against his distressed and afflict­ed Brother. The sorrowful sighing of the Poor shall not always be forgotten, God will avenge their injuries, if not in this Life, yet in that which is to come. But thus much for the second thing, which was to consider what usage poor Lazarus met with while he lay languishing, while he was hastening to a period. I am now to go on in the third place;

Thirdly, To enquire what became of his dead Body. And here we cannot suppose that his Body had any decent Interment; [Page 57]because, while living, it had not where­withal to sustain it. He was Brow-beaten, scoff'd at, rejected, a Companion for Dogs, the very abject of the People; those that pass'd by him, upbraided his Poverty, turn'd their Heads away from the stench of his Sores, and stopp'd their Ears to his woful Complaints. Now if his hungry Stomach, ulcerous Body, and fainting Spi­rits, and dismal Out cries, would not move to pity, we may reasonably conjecture that his dead Body was not taken care of. That it might not infect with strong and loathsome smells, it may be it was cramm'd into some narrow hole in the Earth, or thrown into some rapid River or other. No Bell to proclaim his Death, no Knell to usher him to the Grave, no Friends to accompany his Corps, which are the usual methods of a Fu­neral. Thus poor Men slip silently into the Earth, and have none to mourn over them, but their distressed Widows and Orphans, who miss those little Comforts they were the Authors of; but yet poor Mens Souls are as precious in the sight of God as rich Mens. The World distinguishes Men by their Rank and Quality, but God by their Goodness; and how mean soever his Ser­vants may be in this Life, yet they shall be hereafter Kings and Priests, and reign [Page 58]with God for ever. It matters not then, O Christian, tho' thou art poor and despica­ble, thou art not to live here always; the time is coming, when all things will be set to rights, when thou shalt have amends made thee for thy scanty Por­tion, and those Indignities offer'd thee for thy Poverty; then every Man shall be re­warded according to his Works. A Ne­buchadnezzar, a Nimrod, a Belteshazzar, a lofty Felix, and an ambitious Herod, and other Grandees of the World, shall be no more respected than thou: For God is no respecter of persons. It is no matter whe­ther thy Body be honourably buried or no, if thy Soul be but vertuous, and found in the ways of holiness; then both shall be glo­riously re-united, and live together in Pa­radise for ever. Poor Lazarus lived mise­rably, died so, and his Body probably, thrown into some Pit or other; but yet his Soul was carried by the Angels into A­brahams bosom. And thus much for the death of Lazarus. I now proceed to make some special Use of what has been said, and then conclude. And here,

First, From hence we may learn, that it is very often the lot of God's dear Children to suffer Affliction in this Life. Not that he delights in the Miseries of his People, but [Page 59]because he would fit them for himself; draw their Affections from things here below, let them see the vanity and empti­ness of all Worldly satisfactions, and put their confidence in him as a sure Refuge in time of trouble. Such are the wise and holy ends of God towards his faithful Ser­vants. Job, a just Man, and one that fear­ed God, and eschewed evil, was wofully punished, his Children suddenly slain, his Plenty turned into Scarcity, his Body afflicted with Swellings and Carbuncles, his Friends became his Enemies, his Wife, in the midst of sufferings, tempting him; who would but conclude that this was a Judgment upon him, for some great sin or other? And yet is it left upon Record, that this change of things was only to try him, who yet retaining his Integrity; was blest with much more than ever he had. S. James 1.2. says, Count it all joy, when ye fall into di­vers temptations. As if he had express'd himself thus: Be not disheartned and cast down if Calamities besiege you, provided they be not of your own seeking, but by God's Providence; for he has no other end upon you, but to make you yet better, and to fit you more exactly for his heavenly Kingdom. And St. Paul, 12. Heb. 6. makes affliction a special mark of God's love. [Page 60]Whom he loves, he rebukes, and chastens every Son whom he receives. Then, Christian, bear up under thy sufferings: Hast thou but a scanty Portion, hardly enough to keep thee alive? Be content, Heaven will be thine; and tho' it may seem long ere thou be in possession of it, yet it will infi­nitely make thee amends when thou comest there. Art thou friendless? Dost thou suffer Reproach, Calumnies? Do Men despise thee? Does the World deny thee Peace? Hast thou none that will take thy part? Sink not un­der this calamity, for God is thy Friend, he hears thy Sighs and Groans, records thy Prayers, and bottles up thy Tears, and will abundantly recompence thee when thou comest into his Kingdom. Put thy trust in him, keep covenant with Christ, and get an interest in him, and fear not what Man can do unto thee. It was this which encouraged the Martyrs under their Sufferings, and made them even rejoice in the midst of their bitter conflicts; they made their Calling and Election sure; all was well between God and their Spirits, and therefore fainted not at the thought of be­ing sent to him, tho' by the most violent and cruel death. It is recorded of Igna­tius, that when he was condemned by that imperious Tyrant Trajan, to be torn a­pieces [Page 61]by wild Beasts, he replied, I am not afraid to go out of the World this way, nor at the suddenness of my departure; for I care not how soon, nor by what means, I hasten to my dear Redeemer, whom I love more than Life, for that I can freely part with all for his sake, who did so much for me; he did groan, and sigh, sweat, bleed, and die for me, and therefore I can never forget him.

Secondly, From the death of Lazarus, we learn to be pitiful and compassionate to­wards those that are Poor. Lazarus died with hunger. Had his Necessities been supplied, he might have lived longer; but wanting Nourishment, he died. What a sad Consideration is it, to send the hun­gry and thirsty away empty, when Men have to spare? This argues an ungrate­ful Mind towards God, and an insensibi­lity of our own Demerits. If God Al­mighty should deal with us proportiona­bly to our deserts, Hell would become our Lot; but he deals not with us after our Sins, nor rewards us according to our Iniquities; he overlooks our mani­fold Weaknesses, passes by our many wil­ful Miscarriages, forgives the Affronts we offer to his Divine Majesty, and crowns us with his Goodness; his pro­vidential Hand is always heaping Bles­sings [Page 62]upon us, his Mercy triumphs over Judgment. Now the meer Considerati­on of this, methinks, is enough to make Men of flexible, condescending Humours, of compassionate, charitable Dispositions, and oblige them to be as forward to give, as the Poor is to ask them; that is, ac­cording to their Abilities. What a la­mentable thing is it, when a poor Man, almost famished, his Face wan, his Coun­tenance ghastly, his Spirits fainting, and his Tongue cleaving to the roof of his Mouth, and begs for God's sake, for Christ Jesus sake, to satisfie his craving Stomach, and thirsly Soul, or else he must perish, to send him away empty as he came! Sup­pose this pining Wretch should drop, and die at thy Door, upon a denial; tho' this be not Murder in the sense of ours, yet it is in the judgment of God's Laws, and his Blood thou must answer for; and, O wo­ful Account in the Day of Inquisition! Christ, who is the ordained Judge, has threatned to revenge the Indignities of his poor Servants, in Matth. 25. Go ye cursed into everlasting fire, prepared for the Devil and his Angels; for I was an hun­gred, and ye gave me no meat; I was thir­sty, and ye gave me no drink; I was naked, and ye cloathed me not; I was a stranger, [Page 63]and ye took me not in; I was sick, and in prison, and ye visited me not. Then will the uncharitable answer, and say, Lord, when saw we thee an hungred, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, In as much as ye did it not unto one of the least of these my poer ser­vants, ye did it not to me; and in denying of them, ye deny'd me, and their cause I will espouse; and therefore go ye carsed into ever­lasting fire. But,

Thirdly, From the death of Lazarus we learn to be content with our Condition, tho' never so mean; and to keep our selves in the Exercise of Religion, tho' we are de­prived of this Worlds goods. Lazarus, tho' he was Hungry and Thirsty, his Soul fainted in him; tho' he was Naked and full of Sores; yet he murmured not, but committed himself to God, to whom his Soul was carried by the Angels, as soon as se­parated from his Body. It is excellent to be Poor and Virtuous; for it argues the strongest Faith, the best Hope, and the best Affections, because there are not those outward en­couragements to Goodness in Adversity, as Prosperity. Poverty is look'd upon as a kind of Judgment, as if God hates the Person, and therefore makes him an Ob­ject [Page 64]of Scorn and Infamy; so that he is apt to be discouraged, and can do nothing else but bewail, and lament his unhappy circumstances, sit drooping and pausing on his low condition. But however, the Scripture has well inform'd us, that God Almighty means no ill towards his Crea­tures, and that when he changes things, and removes Prosperity from the Door, it is only to try them, how they will ma­nage themselves upon an alteration, what kind of nature they will appear to have, whether they will make application to him, and carry themselves in all Duty and Allegiance towards him. And since such is God's Wise design, it is but very rea­sonable that we should be as Good and Vertuous when poor, as well as when rich; especially, considering that we deserve no­thing at the Hands of God, nothing but Fury and everlasting Damnation. Be­sides, the advantage of Piety; Is a Man poor and low in the World? it doth im­prove and sweeten even that State: It keepeth his Spirits up above dejection, de­speration, and disconsolateness; it frees him from all grievous solicitude vnd anxiety, shewing him, that altho' he seemeth to have little, yet he may be assured to want nothing, he having a certain Succour, [Page 65]and never-failing supply from God's good Providence; that notwithstanding the present straightness of his condition, or scantiness of outward things, he has a ti­tle to goods infinitely more precious, and more considerable.

To conclude, Let it be our main imploy to improve our Judgments and Under­standings in things Spiritual, that we may have right notions of God, such as become the perfections of his Nature, and the ex­cellency of his Goodness; that in whatso­ever state and condition we are, we may glorifie his Name. And thus, when we have conquer'd our selves, and brought our Minds to a settlement in the ways of Ho­liness, we shall resign our Concernments with more freedom to God's wise dispo­sal, and be submissive to his Laws, what­ever our condition be.

May God assist us, by the influences of his Grace and blessed Spirit, so to order and govern our Natures, that we may love him freely, believe in him stedfastly, and serve him faithfully to our lives end. And this for Jesus Christs sake, to whom with the Father, and ever blessed Spirit, be gi­ven all Honour, Praise, Thanksgiving and Obedience, now, henceforth, and for ever more. Amen.

HAving in my last Discourse treat­ed of the Death of Lazarus, and particularly considered what were the immediate causes of his death: the manner and circumstance of his dying, and how his dead body was probably disposed of: My Text now leads me to consider the state and condition of his Soul; after separation from the Body, It was carried by the Angels into Abrahams bosom. Many differ in their sentiments about this Expression, and have conceived Witty and Learned Notions of it, but yet seem to agree in this, that by Abrahams bosom is meant Heaven; and the Reason of this phrase is, Abraham is stiled, The Father of the Faithful, and while he [Page 67]lived, a very Hospitable person; to him was the Soul of Lazarus convey'd, as a Sanctuary of Rest and Peace; the just re­ward of his patience, during his great want, and heavy conflicts. Some urge it as a Metaphor from Parents, who imbosom and hug their Children, when tired by running to and fro, or have met with some hurtful mischance, and come weep­ing and lamenting themselves. A very adapt Parallel: The Soul of poor Lazarus was grieved and wearied with Fastings and Miseries; perplexed and overwhelm'd with sorrows for the cruel treatment he met with in the world; it was therefore conducted by the Heavenly Courtiers into Abraham's bosom, to be succour'd and made amends for past indignities. He was carried by the Angels: As if they con­tended who should usher it into Paradise. Now Lazarus thou recountest with tri­umph; the difficulties thou hast rubb'd through, the afflictions thou hast endured, the shame, pain, and ignominy thou hast undergone for Christs sake; Now thou art made acquainted with the Arcana Im­perii, the secrets of the other happy World, and rejoycest with joy unspeakable, and full of glory. Nothing shall interrupt thy peace, nor call thee off from thy enjoyments, but [Page 68]there thou shalt swim in rapturous pleasures for evermore. This may serve to prevent those who are in sorrow, trouble, or any o­ther adversity, from reflecting upon the Di­vine Justice, as if he unequally distributed his Mercies. In this life, it matters not whether his Servants be accommodated with sublunary affluences, or no, since he has prepared a wide and capacious Heaven, to receive and replenish them; wherein are all the instances of Joy, all the ingredients of felicity, and nothing else to the contrary; all that can caress our powers, all that can ra­vish our hearts, all that is good, lovely & desira­ble, is there to be compendiously enjoyed. But to traverse the Text, The Soul of La­zarus was carried by the Angels into Abra­hams bosom, or Heaven; Which words af­ford us this matter.

First, That the Angels are imploy'd to con­vey the Souls of true Believers into a fixed state of blessedness: And to prove this, (granting that there are such Beings as Angels, because the Scriptures often speak of them, I shall, First of all, Undertake to shew their Offices, as relating to God's faithful Children in this life. Secondly, The great love and kindness they have for mankind.

First then, I am to distinguish their Offices, as relating to God's faithful Children in this life. [Page 69]They are called in Heb. 1. ult. [...], ministring spirits, sent forth to minister for them who shall be Heirs of Salvation. The word (Angel) signifies an Ambassador, which is sent upon another's Errand; and in Scripture sense it is re­strainedly taken for a select, divine sort of Emissaries, Spiritual Beings, created, com­missioned, and employed by, and under God. Now first, it is part of the Angels Employ­ment, upon any urgency, to reveal God's mind and will, and to bring Embassies from him to us, for our instruction and good. Thus, while Abraham was sitting at the Tent-door, in the Plains of Mamre, he beheld three Men, which were three Angels, who came to inform him that a Son should shortly be born unto him, Gen. 18.10. Likewise, while Lot was sitting in the Gate of Sodom, two Angels salute him, and deliver their Message, saying, Hasten thou, and thine, out of this City, for the Lord has commissioned us to destroy it, because of the wickedness of the people that dwell there­in, Gen. 19.12, 13. Again, when Balaam the Prophet was journying upon an ill Errand, an Angel from the Lord interrupt­ed him, cautioning him to do according as God had commanded him, Numb. 22. v. 35. Those Visions of Daniel were from [Page 70]an Angel, and being at a loss about their significancy and meaning, Gabriel the Arch-Angel, was dispatched to inform his under­standing, and to give him light into those dark and abstruse Mysteries, Dan. 8.16. and 9.22, 23. And in the Gospel, we read of an Angel, who caressed Zecharias with the happy news of a Son, who should be the Harbinger and Fore-runner of the Messias: That an Angel addressed the Blessed Virgin Mary, acquainting her that she was appointed by God to conceive and bear that Messias. And that Angels surpriz'd the drowsie Shepherds in the Field by night, with the news of the Birth of the Child Jesus. That an Angel appeared three times to Joseph; First, to encourage him to take and own Mary his Espoused Wife; then to hasten him with the young Child, and Mother, into Egypt, from the approach­ing fury and savageness of Herod; and then, lastly to return again, when the Persecu­tion was abated. When the forgetful Dis­ciples came to seek their Crucified Saviour in the Sepulchre, the Angels reminded them that he was risen from the dead, according as he had told them when he was yet alive. I might insert many more Instances of this kind, that the Angels are God's Am­bassadors, upon an occasion, sent to reveal [Page 71]his will, for our instruction and good. But concerning the Doctrinal Ministry of Angels, we are not now to expect such extraordinary Revelations, because God hath appointed other Emissaries for the de­claration of his mind to the World. He hath sent his Son, cloathed with our Na­ture, who has given us a Specimen of his Will; and, in his absence, substituted his Apostles to propagate the Gospel, enabling them to continue a Succession of Ministers, to handle and preach the Word, for the saving of Souls, as St. Paul speaks, Eph 4. v. 11, 12, 13. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ, till we all come into the unity of the Faith, and know­ledge of the Son of God, unto a perfect Man, unto the measure of the stature of the fulness of Christ. These Visible Ministers we are now to hearken to, in the room of Angels, to re­ceive and embrace their Doctrine, as the means whereby we may be saved To these Ambassadors the Angels themselves di­rect men under the Gospel. An Angel calls Philip towards the South, on purpose to meet the Eunuch, that he might preach Jesus to him, Acts 8.26. When Cornelius had end­ed [Page 72]his Devotion, an Angel caresses him with this Salutation, Thy prayers are come up for a memorial before God; but bids him send to Joppa for one Simon Peter, an emi­nent Minister, who would instruct him parti­cularly what he ought to do, Acts 10.4, 5, 6. So bufie are these Heavenly Spirits in pro­moting the knowledge of those blessed Mysteries, which themselves look into with wonder and amazement. But,

Secondly, It is a part of the Angels Em­ployment, to be our Guardians, to fence us from eminent Evils, to shelter us from Dangers, and to direct us in ways of Pe­ril and Uncertainty. Thus the Royal Psalmist encourages God's faithful Servants to persevere in Holiness, by telling them, That the Angel of the Lord encampeth round about them that fear him, Psal. 34.7. And there shall no evil befal thee, for, he shall give his Angels charge over thee, to keep thee in all thy ways; they shall bear thee up in their hands, lest thou dash thy foot against a stone, Psal. 91.10, 11, 12. Doubtless these Celestial Spirits do us many good Offices, they contrive our safety, and advance our happiness, and promote our welfare, tho' we are not privy to their transactions. As before I mentioned, our Saviour was pre­served from the furious rage, and impla­cable [Page 73]malice of Herod, by an Angel's warn­ing of Joseph to flee into Egypt. History furnishes us with many Instances of this kind, how some, whose lives have been secretly sought for, and the Emissaries of death have been coming forward incogni­to, to embrue their hands in blood, have been rescued from those Assassines, by the timely warnings of an Angel; others, who have simply attempted their own Danger, and have just brought themselves to the brink of destruction, have been wonder­fully preserv'd by the opportune insinuation of an Angel; Cave, beware. Again, others who have been surpriz'd out of their sleep, and caution'd to hasten with their Fami­lies out of the Towns wherein they have lived, for that they would be suddenly visited with a sweeping Plague, and so it happen'd a little time after their removal. Thus sollicitous, by Divine appointment, are these heavenly Spirits, for the good and wel­fare of Mankind. But again,

Thirdly, It is part of the Angels Mi­nistry, not only to defend from danger, and to screen from approaching evils; but to comfort the disconsolate, to help in time of need, and to bring supplies in times of scarcity. When Elijah the Prophet was threatned by Jezebel with death, for de­stroying [Page 74]the chief of Baal's Followers, he fled to Beer-Sheba; and leaving his Servant there, he went a days Journey into the Wil­derness; and being overwhelm'd with sorrow, he sate him down under a Juniper-Tree, peti­tioning rather to die, than to live, and fell asleep; in the interim an Angel touched him, and said, Arise and eat: And be looked, and behold there was a Cake baken on the Coals, and a cruse of Water at his head: And he did eat, and drink, and laid him down again. And the Angel of the Lord came again the second time, and touched him, and said, Arise and eat, because the Journey is too great for thee: And he arose, and did eat, and drink, and went in the strengeh of that meat forty days, and forty nights, unto Horeb the Mount of God, 1 Kings 19.5, 6, 7, 8. When Isaiah the Prophet cryed out, upon sight of the Vi­sion; Wo is me! for I am unclean, be­cause I am a man of unclean lips, and dwell in the midst of a people of unclean lips; there flew one of the Seraphims unto him, having a live Coal in his hand, which he had taken with the Tongs from off the Altar, and he laid it upon his Mouth, and said, Lo this has touched thy lips, and thine iniquity is taken away, and thy sin purged, Isa. 6.5, 6.7. When our dearest Lord was strugling in a [Page 75]mighty Agony, that he sweat as it were great drops of blood, when the bitter cup was presented to him, of which he was to drink, and which he prayed, if possible, might be re­moved from him; in the midst of his conflicts the Angels, his Attendants, came and strength­ned him. When in the Wilderness, set on, and tempted by the Devil, those Celestical Spirits came and Ministred unto him. When Lot was in danger of being torn apieces by some of the vicious Sodo­mites, two Angels haled him into his House from their fury, and struck those that en­compassed him with blindness, Gen. 19.10, 11. Shadrach, Meshech, and Abednego, those true Servants of the most High God, being condemned by that Tyrant Nebu­chadnezzar, to be scorched to death in a Furnace seven times hotter than ordinary, they were thrown in, bound hand and foot; but behold an Angel indemnisied them, they were not singed, neither had the flames any power on them. Did we not, says Nebuchadnezzar, Dan. 3.24, 25. cast three men bound into the fiery furnace? Lo, I see four men loose, walking in the midst of the fire, and they have no hurt, and the form of the fourth is like the Son of God. When Daniel was doom'd to the Lions Den, in order to be devoured by them; [Page 76]an Angel, by an irresistible power, restrains the appetites of those voracious Beasts, that he dwelt in safety in the midst of danger. My God, saith he, has sent his Angel, and hath shut the Lions Mouths, that they have not hurt me; for as much as before him Innocncy was found in me; and also before thee, O King, have I done no hurt, Dan. 6.22. To name no more; When Peter was im­prisoned by Herod, and a strong watch ordered to keep him safe; Behold! an Angel came to him, and unloosed his Chains, burst open the Prison-door, led him through the Wards, and coming to the main Iron Gate, that opened of its own accord. This miraculous deliverance did so amaze Peter, that he could scarce believe the truth of it, till coming to him­self, he humbly accknowledged, saying, Acts 12.11. Now I know of a surety, that the Lord has sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the People of the Jews. Thus these Celestial Spirits encamp round about them that fear the Lord. But,

Secondly, I am to consider the great love these Heavenly Courtiers bear to Mankind. And here, doubtless their affection is infi­nitely great: For when the Son of God descended from above, and Ecclipsed his [Page 77]glory with humane Nature, to work the Redemption of man, these Celestial Am­bassadors gathered together, expressing their joy for the Restauration of lapsed Mortals, by a general shout; and then joyning in a Chorus, Sang, Glory be to God on High, and on Earth Peace, good will towards men, Luke 2.14. They could not but celebrate this stupen­dious act of Condescension, and loudly eccho it in the Shepherds ears. They seemed, as it were, transported that they had a message of this kind, to deliver to undone Mortals, who were groaning un­der their own burden. When a stuborn sinner returns from the errour of his ways, bethinks himself, alters his mind, and be­comes a new Creature; these Heavenly Spirits are all in a Rapture, and Exstacy; they break out into loud acclamations of joy, Luke 15.10. There is joy in the presence of the Angels of God, over one sinner that re­penteth. And the Reasons of this are,

First, Because their employment for God is encreased. They are Ministring Spirits, sent forth to Minister for those who shall be heirs of Salvation.

Secondly, Because every converted sinner adds to their Communion. In some respects, even now, Angels are a Saint's Familiar, they have a special charge over them, and [Page 78]pitch their Tents round about, and Mini­ster unto them; but that which enhances their gladness, they shall enjoy an ever­lasting Conversation with them, Sing and praise the Lamb that sits upon the Throne to­gether; Behold the beauty, meditae upon the glorious perfections of God, and be swallowed up in holy wonder. This it is which enjoins the Angels to take such care of the Saints in this life, defending them from extraordinary mischiefs, guarding them from the Power and Malice of the Devil, directing them in ways of un­certainty and peril, watching over them by night, and conducting them by day; namely, that their Communion may be improved, their Joys fulfilled, in an everlasting har­mony & mutual concord. And now, if God has thus. Commissioned his Angels to Mini­ster to his Saints, to defend and keep them, to guard and shield them from dangers and mischiefs; and if these glorious Harbin­gers bear so great a love to men, as has been plainly proved; doubtless they are very ready to receive, and carry the Souls of good men into Heaven. One of the Fathers calls the Angels (Evocatores animarum) The callers forth of Souls, and such as shew them (paraturam diversorii) the pre­paration of those Mansions they are go­ing [Page 79]to. Hence we observe, When good men are dying, they are often in silent rap­tures, and express a kind of impatience, till they are dissolved. And why? because they spiritually see what they cannot utter, as did St. Paul, when he was wrapt up into the third Heaven. There is a kind of a draught presented to them, by their Guardian Angels, of those transcendant joys they are almost ready to enter in possession of; and therefore long, and pine, till they are con­veyed into that place of Unspeakable Fe­licity. These Heavenly Spirits succour and support them under their pain and sickness; and when their Souls are stormed out of their Bodies, they encompass and embrace them, soaring through the Regions of evil An­gels into Heaven. As my Text speaks con­cerning Lazarus, that he was safely carried by the Angels into Abraham's bosom. And thus much for the Proposition I raised from the words of the Text, namely, That the Angels are employed to convey the Soul, of true Believers, as soon as separated from their Bodies, into a fixed state of blessedness.

I now proceed to draw some practical Inferences from the whole, and so con­clude. And here,

First, We cannot but admire at Gods ten­der love to men, that he should create such Be­ings [Page 80]to be our Guardians, to help and succout us in the time of our Pilgrimage here. What is Man, that God should be so mindful of him? or the Son of Man that he should so regard him? What tongue can be silent, upon a serious thoughtfulness of the ho­nour God conferreth upon Man? Let us then break out with St. Bernard, Lord, what is Man, that thou thinkest thus on him? Thou sendest to him thine only begotten Son; thou sendest into him thy Holy Spirit; thou promisest him the light of thy Countenance; and that nothing in the Heavenly Region might be un-imployed in follicitude for him; thou sendest forth also those blessed Spirits, the Angels, to Mini­ster to us And with another of the Ancients, who studiously contemplating this Subject, and reflecting upon his own unworthiness thus uttered himself, When I remember these things, O Lord I confess before thee, and praise thee for thy great benefits, wherewith thou hast honoured us. Thou hast given us all things under Heaven, and yet countedst that but a small provision, unless thou hadst also given us the things above, even those Angels of thine, as Ministring Spirits unto us? What is man that thou thus respectest him?

Secondly, The consideration, that the Angels are about us, should fill us with a [Page 81]reverential awe and dread, and oblige us to be circumspect and innocent in our transacti­ons. When Jacob saw a Ladder, reaching from Earth to Heaven, and the Angels of God ascending and descending upon it, he said, How dreadful is this place! his spi­rit was struck with fear. And certainly, if we confidered that these Heavenly Cour­tiers were attending us, curiously observing our actions, and taking cognizance of our behaviour; we should be much more cautious and wary in our prosecutions, especially in our demeanour while in God's House. The Angels are our Guardians, di­recting and guiding us to good; it should therefore be our care to manage our spi­ritual concernment; with such Christian prudence, that they may continue our Keepers, while we live here; and receive our Souls at our deaths, and convey them into Abraham's bosom. It is the highest ingra­titude to slight their directions, besides a woful disadvantage: For being not under their protection, the Evil Spirits have the opportunity of exercising their Wiles and Arts upon us, of filling us full of all iniquity, and bringing us to destruction both of Body and Soul. The Devil is called the Prince of the Air, and why he doth us no more mischief, because the Angels of God encamp [Page 82]round about us, to keep and preserve us from his power. If then we foolishly throw our selves from under their care and protection, by adhering to the lusts of the flesh; this Prince of the Air, with his Diabolical Crew, having no obstruction, enters into us, and our latter end becomes worse than the beginning.

Thirdly, The consideration, that the Angels are our Guardians, should encourage us to per­severe in our duty, and not be discouraged at difficulties; remembring that we have more for, than against us. Being compassed with so great a cloud of witnesses, and mighty helpers, we are to lay aside every weight, and the sin which does so easily beset us, and to run with patience the race that is set before us. And having so great encouragement and consolation, we are not at any time to be weary of well doing, or frightened from it; but to be sledfast, unmoveable, always a­bounding in the work of the Lord, as it be­comes Persons of such hopes for hereafter, (the Heirs of Salvation) and such security in the interim (attended with the Holy Angels.)

Lastly, The consideration, that these Heavenly Courtiers are our Attendants and Guardians, should engage us to honour and esteem the meanest of Gods Servants; not to [Page 83]despise, reproach and load them with op­pressing calumnies. How darest thou to con­temn and slight one of Gods poor Servants, when they have Celestial Spirits attending them? They are the Sons and Daughters of the great King of Heaven and Earth, and born to a fair Inheritance, a transcendantly Rich and Glorious Kingdom: And in the mean while, however thou mayst look up­on them as destitute and forsaken, they have an invisible Guard about them, upon occasion to Minister for their supply, de­fence, and vindication; Such honour have all his Saints. The Angels smote the Men of Sodom with blindness, because they di­sturbed and provoked Lot. And though now a-days God does not so ordinarily re­sent the indignities of his poor Servants, by open Judgments; yet he will be sure to right them in the other world, by condemn­ing their Enemies.

Our Saviour has represented the danger of contempt and uncharitableness towards the poor, in the case of the Rich Man; In Hell he lifted up his eyes, & sees Lazarus afar off, whom he suffered to perish at his Gates; Of whose succour he would have been glad; Send Lazarus that he may dip the tip of his finger in water and cool my Tongue, for I am tormented in this flame. Be­sides, [Page 84]in despising the poor, we despise also Christ himself, who became poor, that we might be made rich: And what punishment shall they be thought worthy of, who trample under foot the Son of God? Let us therefore, since we all are partakers of one hope of being Heirs of Salvation, High and Low, Rich and Poor, learn to respect and honour the meanest among us; especially remem­bring, that God has given them a mighty priviledge of being attended and guarded by his Angels. But to conclude.

Since these heavenly Guardians are holy, unspotted, and undefiled Beings and de­light continually to sing Praise, Honour, and Glory unto the Lamb that sits upon the Throne; let us endeavour to emulabe them as much as is possible in this our frail state; let us love and seek after those things which belong to our everlasting peace. Let us ex­ercise our selves in Religion, chearfully and frequently. If thou delight in the word of God, and prayer says devout Gerard, thou shalt be gratified with the Holy Angels patronage. While I was speaking and praying and confessing my sin and the sin of my people Israel, saith the Prophet Daniel, and presenting my sup­lication before the Lord my God, for the Holy Mountain of my God; Yea, while I was speak­ing in prayer, the Man Gabriel, whom I [Page 85]had seen in the Vision at the beginning, being caused to fly swiftly, touched me about the time of the evening-oblation, Dan. 9.20, 21. This exercise the Holy Angels delight in; May God grant that we may be governed and guided by those Celestial Spirits, whom he has commissioned and charged to en­camp about us; that they may succour and defend us, while in this life; and when we dye, receive and carry our Souls into A­brahams bosom. And this we beg for Jesus Christs sake. Amen.

DEath is the Lot of us all, He in­vadeth the rich Man's Palace, as well as the poor Man's Cot­tage; he storms the Princes Court, as well as the Peasants meaner Habi­tation. High and Low, all must submit, when this grim Serjeant makes a demand. Neither Wealth nor Honour; neither beau­ty, [Page 87]nor wisdom, nor any secular regard, can plead against death, or priviledge a Man from the Grave. Which consideration should insinuate with Men to be less in love with this world, and more thoughtful of that time when they must go into a fixed state, ei­ther of eternal happiness, or misery. But such was the stupid folly of Dives, that to dye was the least of his care, and the least in his mind. His chief study was, what he should eat, drink, and put on; what sort of pleasures would best suit with, and accom­modate his senses. In sine, his happiness was fixed in these perishing enjoyments, and so fondly imagined his condition im­mutable; But behold a woful change of things! In the midst of his carnal security, death steps in, an unwelcome Guest, a frightful Spectrum, and irresistably hauls him from all his darling repasts, and crouds him into the Region of damned Spirits. Now he that was cloathed with Purple and fine Linnen, is inveloped in devouring and unquenchable flames; he that fared sumptuously and deliciously every day, is con­fined to a loathsom dungeon, and doomed to suster those intolerable preparations. And to enhance his Misery, Lazarus, whom he uncharitably denyed the crumbs which fell from his Table, and without any [Page 88]reluctancy permitted to faint, languish, and dye at his Gates, is at a distance presented to his view lying in Abrahams bosom, crown­ed with glory, and encircled with the rades of eternal bliss. To Abraham he ad­dresses himself, Pity my hard fate, consider my woful condition, see how the flames scorch and torment me, see how my tongue is parch­ed with heat; I am so miserably afflicted, that I cannot express my self; I pray thee therefore to send Lazarus, with a drop of wa­ter to abate the anguish, and allay the throb­bing of my enflamed tongue. So great and vehement are the plagues of Hell, that the damned Spirits there cry continually for help and succour, but are not pitiable Objects, having withstood the frequent tenders of grace and mercy.

Now from the words of the Text, we learn,

First, That as the Souls of true Believers, when they go out of their Bodies, launce into a fixed state of happiness; so the Souls of wicked men, immediately upon separation, go into a fixed state of misery. We no sooner read of the Rich Man being dead and bu­ried, but it follows, And in Hell he lifted up his eyes, being in torment.

Secondly, That it will be a great part of the misery of the damned, to understand those [Page 89]to be in Heaven, whom they in this life scorned, reproached, and abused, and it may be were instruments of hastening them to those blessed Mansions. It was doubtless an ag­gravation of the rich Mans torments, to see Lazarus in Abrahams bosom; that Lazarus, whom be did brow-beat, and suffered to perish with hunger at his own Gates.

Thirdly, That there will come a time, when the most proud and ambitious sinners, would gladly be relieved by the meanest Saints. Fa­ther Abraham, says the rich Man, send La­zarus, the very same who begg'd at my Gates for the crumbs which fell from my Table.

Fourthly, That the state of the damned will be void of the least degrees of comfort. The rich Man desired but the cooling of his tongue, with as much water as could be brought upon the tip of Lazarus's finger.

Lastly, That the Tongue is a Member, the abuse of which in another life, will lye very heavy upon lost Souls. The chief member, which the rich man complained was most afflicted, was his Tongue; send Lazarus, that he may dip the tip of his finger in water, and could my tongue. Intolerable are those preparations in the other miserable world. But concerning the former of these,

First, That the Souls of wicked men, as-soon as they go out of their bodies, pass into a fixed state of misery; Which we learn from the former part of the Text, The rich man also dyed, and was buried; and in Hell he lift up his eyes, being in torments: That is, his Soul was hurried by evil Spirits into a state of misery. His Body, we read, dyed, and was honourably and splendidly buried in the Earth, and there must rest, till the great Creator bids it rise in the last day, and then shall be re-united to its particu­lar Spirit, and both share alike in those un­conceivable torments, which God has pre­pared for ungodly men. It is therefore an idle fancy of some, who conceit that the Soul sleepeth together with the Body, and remaineth unactive and insensible as the body. The Soul being a Spirit, can­not be subject to death; and though its agility is much restrained, while confined in the body; yet as soon as it is delivered, it swiftly returns to its own place, carri­ed either by good Angels into a state of happiness; or by evil Spirits, into a place of torments. And such is the opinion of the wise man, Eccles. 12.7. The dust, that is, the body, so termed from the matter of which it is compounded, returneth to the Earth again, as it was, and the Soul to him [Page 91]that gave it; to be sentenced either to dwell with God, or damned Spirits for ever. And though the happiness, and mi­sery of departed Souls is not compleat, at the highest perfection, till that day, where­in Christ will come in the glory of his Fa­ther, with the Holy Angels, to judge all the world; yet this no way favours the Romish Doctrine, which insinuateth a Purgatory, a place where departed Spirits are purged by fire, and by the fervency of prayer, may be redeemed from thence, a most pernici­ous principle. As the tree falls, so it lyes, After this life, which is the time of Tryal and Probation, a fixed state, either of bliss or torment, commences: And a good Soul cannot then be deprived of happiness, tho' not yet in the highest degree; but with exceeding joy, and a kind of holy impa­tience, it waiteth for the Day of Judg­ment, then to enter on the possession of those good things which God hath pre­pared for them who continue stedfast, un­moveable, always abounding in his work; Nor, on the other hand, can a wicked Soul be ransomed from Hell, tho' it be not yet in the midst of most exquisite torments, but, with dread and fear, sadly looks for the great and terrible day, wherein it must change its unhappy condition, for a much [Page 92]worse. Those Angels which kept not their first estate, are reserved in chains under darkness, unto the Judgment of the great Day; that is, they are not yet afflicted with those punishments, which they shall feel and endure, when Christ comes to separate the Sheep from the Goats. They are therefore said to tremble at the thoughts of a Judg­ment, when Sentence shall pass upon them to be confined in those unhappy Re­sidencies of Misery, and to undergo the utmost fury of an Omnipotent God. And tho' it is expressed, that the Rich man be­ing dead and buried, in Hell he lift up his Eyes, being in torments; we are not to un­derstand him in that place of Misery, which wicked men shall be doomed to in the General Judgment; but in a state of despair of Mercy, without any intermission of hope, weeping and wailing for the loss of Heaven, which Lazarus, whom he re­proached, reviled, and suffered to perish, has a sure hope of. A state of dread and fear, being too well convinced, that he must take up his Eternal Abode with De­vils and damned Fiends. A state of Torment too, his Conscience sadly bringing to his remembrance, that he played away the Day of Grace, and wilfully rejected the Methods of Eternal Happiness: That he [Page 93]was too much taken up with the Pomp and Pride of life, spending all his time in catering for his Body, cloathing it with Purple and fine Linnen, and gorging it with delicious fare, but had no regard to his Soul, which must live for ever. This is Torment inexpressible, to reflect on those things which cannot possibly be retrieved; to repent, and wish he had not been so foolish, without the least hope of pardon; to sigh and sob, groan and howl, without pity. We may, in some measure, con­ceive the uneasiness of this kind of Tor­ment, in some who are so unfortunate to be in such an ill frame of spirit, as to imbibe unworthy thoughts of God, that he is an inxorable Being, that he delighteth in the Mi­series of his People, and will not be intreated for pardon, after such an advancement in sin, no, though they seek it with flouds of tears, with many prayers and penitential groans. What an Hell is there within the Breasts of these dejected Souls! What an abundance of melancholy and frightful thoughts invade their minds! how do they wander hither and thither, like de­spairing Ghosts, as if Sentence was already past upon them! Humane Conversation, or other sublunary delights and pleasures become dull and flatulent. Now, if in [Page 94]this life, such an unhappy frame of spirit, occasioned either by strength of fancy, or too much tenderness of spirit, does disorder and confuse the mind, and make men their own Tormentors, tho' there is yet hopes of forgiveness from God; how infinitely more vexatious and afflicting must it needs be in the other World, to reflect that the time of Mercy is past, and that God will cer­tainly pass Sentence of Eternal Death up­on the Soul, having no Advocate to plead, nor any Vertues to render it an Object of Mercy! And here, by way of Digression, we will suppose the Cryes, the woful Com­plaints of the Rich man's Soul in the other World; he is unexpectedly snatched away from all his Pomp and Greatness, and sur­priz'd into the wide World of Despairing Ghosts. Whither am I hurried? Oh the doleful sighs, and unutterable groans I hear! Mercy, Mercy, but there is none. Cursed be my folly, in living without a thought of this unhappy Region! Cursed be my heart, for lo­ving so much the World, and worldly things; cursed be my avaricious humour, in retaining of pelf, as if I was never to die; cursed be my hands, that would not liberally dispence to poor Lazarus. O that I was but to live my time over again, I would alter my very Na­ture, and make amends for all the wrongs I [Page 95]have done. Father Abraham, be moved by my recantation, pity me who am thus tormented; Let Lazarus, whom it repenteth me that I did not consider and relieve, when it was in my power, come with some cooling drops, and allay my anguish. O that I had never been born! that I had given a groan, and dyed in my Mothers Womb! May that day be darkness, wherein it was said, I was brought forth. Cursed be my Father that begat me; cursed be my Mother that bare me; cursed be the Place wherein I was Educated; cursed be the Purple and fine Linnen that cloathed me, the delicious Meats which nou­vished me, and the Estate that made me live secure and thoughtless, till I was surprized into this place of weeping, wailing, and gnash­ing of teeth.

But thus much for the first thing, name­ly, that the Souls of wicked Men, as soon as they go out of their Bodies, pass into a fixed state of misery, tho' not the extremity of it, till the day of Judgment; yet it is irre­versible, for there is no returning into this life again. I pass on to the second ge­neral thing, namely,

Secondly, That it will be a great part of the misery of the Damned, to understand those to be in Heaven, whom they in this life scorned, reproached, and abused; and, it [Page 95]may be, were Instruments of hastening them to those blessed Mansions. It was, doubtless, an aggravation of the Rich Man's tor­ments, to see Lazarus in Abraham's bosom; that Lazarus, whom he formerly Brow­beat, and suffered to perish with Hunger at his Gates. This Vision could not but enhance his rage; he that was but a Beg­gar, the very abject of Mankind, he that bowed and cringed for a little sustenance, and was the most despicable Object in Na­ture, he that would have been glad of the crumbs which fell from my Table, Is he thus advanced into Glory? And I, who once was of great repute, and had all things that were great, good, and desirable, thus sunk into the depth of Disgrace, and in­veloped in a sad and woful Eternity? O wretched change of things! Doubtless it will be brought to the memory of the Damned, how cruelly, despitefully, and disdainful­ly, they have treated the Servants of God in this Life, and fill them with rage and passion: For if Hell be a place, wherein are all the instances of torment, the perfection of misery; it must follow, that whatsoever may tend to the unhappiness of those cur­sed inhabitants, will be eternally present with them; not only the outward Senses, such as the Sight, the Ear, the Smell, [Page 97]the Taste, and Touching, shall be proportiona­bly tormented, but the inferior faculties also.

First, The Imaginative Faculty shall be perplexed with horrid Idea's, more terri­ble and affrighting than the most melan­choly fancy in their Dreams, and shall be hurried into strange consternations, sur­prized into a kind of convulsive delirium; it shall never conceive a Notion, but what may disturb, disquiet, and make it un­conceiveably uneasie.

Secondly, The Appetites shall be torment­ed with the fury of their own passions, and shall issue out, after a vehement man­ner; namely, fears, heaviness, irksom­ness, agonies, anger, desperations, en­vyings, out-rages, with such a cruel War among themselves, that they shall clash, and make most horrid noises.

Thirdly, The Intellectual Memory shall be tormented with a continual and fixed Recordation, of the many opportunities and advantages there once were of getting to Heaven; the many offers of Grace which have been stubbornly refused; the many affronts and injuries that have been offer­ed to God and his Saints; the good things it formerly possessed; the evils it suffers at present, and those it must painfully en­dure [Page 98]to all Eternity: So that it cannot think or imagine any thing, but what will grieve and torment it.

Fourthly, The Understanding shall be darkned, without being able to discourse, or understand any thing that may please it; it shall be full of Errors and Illusions, pondering and exaggerating his own Evils, and judging, with a furious boldness, that God Almighty doth him wrong.

Fifthly, The Will shall be obstinate and obdurate in his sins, and in the hatred of God and his Saints, without being able to be appeased or changed, or to repent what it does; and desiring to do his own Will, he shall never be able to do it in any thing that may be for his comfort; whereupon a Mans own Will, not being fulfilled, shall be the Hell of it self, to chastize it for those manifold times, that in this Life it was fulfilled, contrary to the Will of God.

But furthermore: It may chance to be objected, How shall the Damned know that those are in Heaven, who in this Life they scorned and abused, and possibly were Instru­ments, by some violent means, of hastening them thither? I answer; That in the day of Judgment, when every Man's actions shall be disclosed, they shall see those [Page 99]whom they oppressed, or reviled, or mur­dered, and shall be Witnesses against them. Our Saviour speaks in allusion to this, Matth. 12.41, 42. The men of Nineveh shall rise up in judgment with this generation, and condemn it; they shall appear as so many Witnesses against the Scribes and Pharisees, and the other unbelieving Jews of this Age, and shall be Instruments, as to that Condemnation which God shall that day pronounce against them, because they re­pented not at the preaching of Jonah, but these would not at the preaching of Christ. Then shall appear Shadrach, Meshech, and Abednego, against a wicked Nebuchadnezzar, who caused them to be bound hand and foot, and cast into a fiery Furnace, for their Love and Loyalty to their God, the Martyrs against their Executioners; and shall be visibly condemned, and haled into their residences of Misery in the presence of the Saints. And, O the unconceiveable rage and fury of those condemned Spirits, when all their Villanies are brought fresh to their memories, to add to those other torments which Divine Justice has prepared in the Regions below! O how will they curse and blaspheme that God that has Doomed them to Hell, and burn with anger against their Accusers! And that which enhances [Page 100]their torments, is, That it is out of their power to harm them. Hell is therefore represented in Scripture. A place where is gnashing of Teeth; which betokeneth rage, malice, and envy. And thus much for the second thing we learn from the words of the Text, namely, That it will be a great part of the misery of the Damned, to understand that they are in Heaven, who in this Life they scorned, reproached, and abused; and, it may be, were Instruments of hastening them thither.

The other remaining Heads, namely,

Thirdly, That the time is coming, when the most proud and ambitious Sinners would gladly be relieved by the meanest Saints; ga­thered from the Petition of the Rich Man to Abraham; Father Abraham, send Laza­rus, the same whom I denied the crumbs which fell from my Table.

Fourthly, That the state of the Damned will be void of the least degree of comfort.

And Lastly, That the Tongue is a Mem­ber, the abuse of which in this Life, will lie very heavy upon lost Souls.

These, by Divine permission, shall be my business to prove, the next opportu­nity. I shall proceed now to make some special use of what has been said, and so conclude. And here,

First, Has God prepared a Hell for ungod­ly Men? A place where shall be eternal weeping, wailing, and gnashing of Teeth? Let it then be our greatest Industry, so to live, as to avoid it. Certainly the pleasures of Sin are not so profitable and ravishing, as to charm Men into endless Mi­sery. For, alas, what will it avail a damned Ghost, that he once had his fill of sensual Delights and Satisfactions, that he lived in Ease and Security, since now all Objects are removed from him, wherein he solaced himself, and he doomed to suffer the dire effects of an unappeased Vengeance for ever? To be wracked and tormented by the never-dying Worm, and to endure the vehement heat of an unquenchable Fire. Is there any compare between the pleasures of Sin, which are but for a moment, and a lamentable Eternity? An Hell, which is a fixed state of Misery, wherein Men have bid adieu to the pleasures of Earth, and all hopes of Heaven; the memory of past Pleasures doth but increase their Pain; and, what is beyond all the misery of this World, they enjoy not so much as the deceitful dreams of flattering hopes. An Hell, where there is no delight, nor ease, nor God, nor any harmless pleasure to divert the pain a moment. An Hell, where only the wretch­ed [Page 102]Objects of an incensed God do for ever weep and wail. Are you able to live out an eternity among these dreadful Preparations? And why therefore will you love and practise Sin, which is threatned with eternal death? Is there any greater Folly imaginable, than to hug our own Ruine, and to play with Hell? Consider, I beseech you, how terrible it is, to be for ever ba­nished from God, Angels, and Saints; con­fined in the Regions of Darkness, and tormented in Flames which cannot be quenched. To be whipped with Snakes, stung with Scorpions, and to have all the Instruments of Torture applied to the Body: These are infinitely more tolera­ble, than those Pains which God has pro­vided for ungodly Sinners. O that Men were so wise, to consider these things, and labour, by a prudent management of their Concerns, to avoid them.

Secondly, And in consideration, that the Soul passes into a fixed state, as soon as it goes out of the Body; it is Folly in the high­est degree, to delay and put off our Repen­tance, and Preparation for a long Eternity; because we hang but by slender Strings, a little Breath that expires every mi­nute, over the bottomless Pit. We are subject to so many Accidents and Casual­ties, [Page 103]that, as it were, we carry our Lives in our Hands. And what a sad Conside­ration is it, to be surprised into another World, and the work of our Souls left un­wrought and imperfect? Then the time of Trial is over, and as we died, so will our Portion be. The tenders of Grace and Mercy then cease, and we wait with the sad expectation of a general Judgment, then to receive according to that we have done in the Flesh. How terrible, O impenitent Sinner, will Death be to thee? and what a concern wilt thou be in at its approach? when thou must leave all the pleasures of thy Sins, and the remembrance of them fills thee only with Terror and Astonishment; when all their false Charms, and meretrici­ous Looks, whereby they have before plea­sed and enchanted thee, go off; and they now look ghastly and frightful, and stare thee in the Face with a scaring appea­rance, and with the sad apprehension of what they are like to end in. When a dreadful Eternity presents it self before thee, and is like to swallow thee up in a horrid Abyss of Misery; when thou comest so nigh to the other World, that thou canst look over as it were to it, and see the sad reception thou art like to have there; when thou seest Hell open before thee, the bottomless Pit [Page 104]gaping to receive thee, and some of the Flames of it flashing as it were out upon thee; when Death, like an Executioner, comes to seise and apprehend thee, and hurry thee before the dreadful Tribunal, where all thy past Actions must be examined, all thy secret Sins laid open, and a dreadful Sentence shall be immediately pronounced upon thee. Is not the Consideration of this, enough to pre­vail with Men, who have their Wits about them, to break off their Sins timely by Repentance, and apply themselves to a serious thoughtfulness of their latter end? Should a damned Spirit be permitted to come from the Region of Misery, to tell thee how intolerable those Preparations are, what Pain and Anguish those wretched Ghosts endure, thou saist it may be that thou wouldst re­pent; but if thou wilt not be convinced by the assertions of the Gospel, it is to be presumed nothing besides can have effect upon thee, as Abraham answered the rich Man in that Parable, who desired him to send some Spirit to his surviving Bre­theren, to scare them to Repentance: If they will not believe Moses and the Prophets, they will not be persuaded, though one rose from the dead.

Lastly: And since we are promised all the assistance imaginable, to fit us for those Mansions of Bliss, let us not be so injurious to our selves, as to be lacking on our parts. Let us offer violence to our stubborn Wills, wean our Affections from the ob­jects of Sin, and mortifie the Flesh, till it is brought in subjection to the Spirit, and intirely submissive to the Law of Reason. Let us improve the means of Grace, and be purely governed by the motions of God's Spirit. What a comfortable Death will such a regular and well-managed Life produce? All slavish fears, misgivings, frightful thoughts, and terrible apprehen­sions, will flee away, and a prospect of the Heavenly Canaan will present it self; we shall have a view of that glorious reception we are like to have, which will sweeten the agonies of Death, lift us up under the pressure of a sore Disease, and carry us out of the World with a solid hope of entering into our Masters joy. And here the Soliloquy of a Soul, that is ready to pass out of this World in­to a better: I a poor Creature of this World below; I who have felt the troubles of this Mortal State, been tortured by the Passions of Flesh and Blood, Fears and Cares, De­spair and Hopes; even I am going into a Heaven, where none of these can enter, where [Page 106]I shall be made happy with these Enjoy­ments, which make God and Angels so; I shall be made equal to the Angels in Hea­ven, how far above them in my Happi­ness! For what a value will the Expe­rience of this World make me set upon the joys of another! The sence and me­mory of Misery, will make my Heaven double. Oh! The mighty Raptures and Extasies this holy Soul falls into, till it is swallowed up in uninterrupted Joys, and holy Wonder! And since there is far less trouble in Virtue, than in Sin; and since the Reward of each is so vastly different; how blameable, and worthy of Condemnation are they, who refuse the former, and chuse the latter?

Let none of us then, for the sake of a few short-liv'd Pleasures, run our selves in danger of being cast into a miserable Eter­nity, wherein we shall sorely repent of our Inadvertencies, and stubborn Per­versenesses, and wish we had been per­swaded in time. Let us therefore, with our Church, pray; O Almighty God, the Protector of all that trust in thee, without whom nothing is strong, nothing is holy, in­crease and multiply upon us thy Mercy; that thou being our Ruler and Guide, we [Page 107]may so pass through things Temporal, that we finally lose not the things Eternal. And thus we beg for Jesus Christ's sake, to whom with the Father, and the ever Blessed Spirit, be given all Honour, Praise, Thanksgiving, and Obedience, now, henceforth, and for evermore. Amen.

WHen I enter'd upon these words, you may remember I raised these following particulars from them. As First, That as the Souls of true Believers, when they go out of their Bodies, launch into a fixed state of Blessedness; so the Souls of wicked men pass into a fixed state of Misery. We no sooner read of the Rich man's being dead and buried; but in Hell he lift up his Eyes, being in torment. Secondly, That it will be a [Page 109]great part of the misery of the damned, to un­derstand those to be in Heaven, whom, in this life, they scorned, reproached, and abused, and it may be were Instruments of hastening them to those blessed Mansions. It was doubtless a great aggravation of the Rich man's mi­sery, when he saw Lazarus in Abraham's bosom, that Lazarus whom he suffered to perish with hunger at his Gates. Thirdly, That the time will come, when the most proud and ambitious Sinners would gladly be relieved by the meanest Saints: Father Abraham, says the Rich man, send Lazarus, the very same who begg'd for the crumbs which fell from my Table. Fourthly, That the state of the damned will be void of the least degrees of comfort. The Rich man desired but the cooling of his Tongue, but with as much Water as could be brought upon the tip of Lazarus's finger. Fifthly, and lastly, That the Tongue is a member, the abuse of which in another life, will lie very heavy upon lost Souls. The chief member which the Rich man complained was most afflicted, was his Tongue; Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue. As concerning the former of these That the Souls of wicked Men, when they go out of their Bodies, pass into a fixed state of misery. I urged, that though their pu­nishment will not be compleat till the day [Page 110]of Judgment, when Soul and Body shall be re-united, and sentence pass upon them, yet their condition is irreversible, no changing it for a better; but there they weep and howl for the loss of Heaven, re­proach themselves for their obstinate per­versenesses, in neglecting the opportunities, and slighting the means of happiness; and sadly expect the day of Judgment, having too much Reason to believe, they shall be cast and condemned at that formidable Audit Hence, I told you, the Devils are said to fear and tremble, being convinced that they shall at the last reckoning be thrown into the lake that burns with fire and brimstone. And therefore it is spoken by St. Jude, con­cerning the fallen Angels, that kept not their first Estate, having violated those everlasting Laws given to them by their Creator; They are reserved in chains, under darkness, unto the judgment of the great day. That is, they are not in that extremity of torment, which they shall endure, when Jesus Christ cometh with ten thousand of Saints, to convince all that are ungod­ly among them, of all their ungodly deeds, which they have ungodlily committed, and of all their ungodly speeches which un­godly sinners have spoken against him. As to the second particular, namely, That it will be a [Page 111]great part of the misery of the damned, to under­stand those to be in Heaven, whom they, in this life scorned, reproached, and abused, and, it may be, were instruments of hastening them to those blessed Mansions; I urged, that if Hell be a Place, where all the victims to Divine Justice must for ever reside, and where are all the instances of torment, it is not to be doubted but this will be one instance of their punishment, to understand those are in a state of glory, who, while in this world, they cloathed with dishonour, and treated with disgrace, and infamy, or suf­fering their rage and passion to froth up, and boyl against them, sent them into the other life before the time. There is no­thing more exasperates and frets a malici­ous man, than to see one whom he oweth a grudge, or has no common respect for, thrive and get wealth; this fills him with indignation and fury, and makes him very uneasie, as often as he meets with, or thinks of the Object of his hate, or when a Discourse arises about him: Then is he big with wishes for his entire ruine; & that which improves his unhappiness is, it is not in his power to mischief or harm him, by all his base and envious contrivan­ces against him. And what an aggravation of the misery of the damned must it [Page 112]needs be, to know and understand those to be in Heaven, whom they in this world envied, reproached and spake all manner of evil against. Whatsoever may torment the interiour faculties, and make them at discord and variance, shall not be want­ing. And after an enlargement upon this Point, I proceeded to draw some practical Inferences, and then closed. My business then is now, to go on to the third Thing, namely,

Thirdly, That the time will come, when the most proud and ambitious sinners would gladly be relieved by the meanest Saints. Fa­ther Abraham, says the Rich Man, send La­zarus, that Lazarus who came to my Gates in tattered cloathing, with a wan, and meagre countenance, being pinched with hunger, and begged for the crumbs which fell from my Ta­ble. We know how much against the grain it goes, when fate so disposes matters, and turns the harmony of things, for a man, who once lived in good repute and fashion, had all things which were com­modious and useful, and made his life pleasant and comfortable; to beg cour­tesies of another, who was formerly poor and despicable, when he was a favourite of fortune, and probably deny'd him both respect and supplies: how doth he pro and [Page 113]con with himself, before he can come to such an humble temper, to ask the bene­volence of an enemy whom he made so, and brook the insolent language and flat denials, he may probably meet with from him? Former unkindnesses do not presently slip out of mind. But the sense of his pre­sent wants, and of the inconveniences which attend him by reason of his unfor­tunate fall, out-weighs the sense of his ill natur'd carriage, and the reason he has to fear, the same measure he met will be measured to him again. There is no dis­puting the point, poverty and urgent ne­cessity presses him to it against his will. How much elated and puffed up soever he was, when in a flourshing state, though then never so haughty and aspiring; yet now he must cringe and kneel, change his ill nature, or at least dissemble a good one, and appear in all the circumstances of an humble Supplicant. Now if such an alteration of affairs in this life does grate upon the mind, and makes a man probably more unhappy, than his present mean condition; what a torment will it be to the damned in Hell, to be sensible that their miseries could be abated by the meanest Saints in Heaven, even by those, whom they most scornfully treated, and shamefully abused [Page 114]in this life? but shall beg, and wish, and desire, to no purpose; how will they rage, and flame with indignation, against those glorified Souls who are carried into Abrahams bosom, where they shall never weep, nor sigh, nor sorrow more, where a part of their happiness is, to know that they are fallen as so many victims to Divine Justice, who in this world grieved, and vexed, and harrassed them, by their unreasonable dealings, and inhumane contrivances a­gainst them. Could but the raies of bliss glance through some cranny into that dungeon of darkness, this would administer some com­fort; or if those happy Spirits above would vouchsafe to descend, and visit those tor­mented Ghosts, and pity their irreparable and lost condition, it would divert their anguish, and make their long eternity more tolerable; but such is the contri­vance and determinate will of God, that those terrible preparations, which he has provided for his Enemies, shall never be mingled with the least instance of consolation; as those blessed Mansions he has fixed for the reception of his obedient Children, shall never be interrupted with contrarieties; and so the Saints injoy perfect happiness, and the damned suffer perfect misery, being de­prived of every thing which may mitigate [Page 115]and asswage the pains of Hell, they must endure the absence of all good, and suffer the presence of all evil. And here we will suppose the conflicts of the rich man, and insert those probable lamentations he may make, in his eternal banishment from all hopes of a return. ‘When I was in prosperity, I insulted over poverty, and foolishly imagined no evil should happen to me. I lived splendidly every day, and had all things at my beck, which were ravishing and pleasurable, and ne­ver considered the pressing wants, and ex­tream hardships of indigent persons. I too sadly remember, how imperious and currish I behaved my self to impoverish'd Lazarus, who was laid at my Gates full of the Leprosie, and just famished; he begged, he beseeched me to help him in his extremity, but I would not. Had he required any thing considerable, I might have deny'd him with a plausible excuse; but he ask'd only for the wast crumbs which fell from my Table; and I, wretch that I was, sent him away empty. What hardness possessed me! To what a height of inhumanity was I arrived! And now what a woful change is here! That same Lazarus is in Heaven and made amends for those hardships [Page 116]he patiently endured and suffered, in the other life, and I am sunk down by the weight of my own guilt into the Eter­nal Abyss of Misery! How glad should I be of the least comfort from him, if it were but a drop of water upon the tip of his finger, to cool my Tongue! Father Abraham, dispatch him from those glorious Regions, to answer my small re­quest. Was I re-instated in my wealth, pomp, and splendor, had I a Million of Gold, I would exchange it with him for one drop of water. But it is too late to wish, and too late to beg for mercy; the sentence is past, and I am condemn­ed to suffer the extremity of it.’ Doubtless it will be brought to the memories of the Damned, how cruelly, despitefully, and dis­dainfully they have used the Saints; how in­dustrious they were in raising evil reports of them, how forward to revenge injuries upon them, how bitter in denying them a morsel of bread to sustain their hunger; how they mocked and scoffed at them, and triumphed over them in their extremity, Every thing shall be brought to their re­membrance, which may enhance their rage and add to their torments. Methinks I hear one of those unhappy wretches thus ac­cusing himself, How many times might I [Page 117]have prayed, but foolishly spent that time in play, but now I pay for it? How often ought I to have humbled and mortified my flesh with fasting, but neglected it, to gratifie my un­satiable appetite? How many Objects of pity might I have relieved, but Epicure like spent their portions in revells and excess? What opportunities have I had of forgiving my E­nemies, but, indulging a spleenfull and deadly Spirit, rather chose to be revenged? How many fair invitations have I had to the Sa­crament of the Lord's Supper, but not willing to quit the occasion of sinning, refused to be a guest at his Table? There never wanted any means of serving God, but I, inconsiderate wretch, had no inclination to use them; being too much inamoured with the lust of the flesh, the lust of the eyes, and the pride of life: Now it repenteth me, that I was so thoughtless, and took so little care of my future state; were I admitted to live the days that are past, over again, I would consult new methods, and be very exact, just, and sincere, in all my actions relating to God and Man: But these resolves are fruitless; my state is fixed, the sentence is gone forth, and I doomed to suffer the most horrid and intolerable effects of it. Thus, in Hell, shall every thing be revived, and brought afresh to remembrance, which may add to the torment of the interiour [Page 118]faculties; and this is signified by that ex­pression in Scripture, They shall be cast into Hell, where the worm dyeth not, and where shall be everlasting weeping, wailing, and gnash­ing of teeth. And thus much may suffice for the third thing, namely, That the time will come, when the most proud and ambitious Sinners would gladly be relieved by the meanest Saints in Heaven. And this leads me on to the fourth;

Fourthly, That the State of the damned will be void of the least degrees of comfort. The Rich man desired but the cooling of his tongue, with as much water as could be brought upon the tip of Lazarus's finger. One of the An­tients describes Hell to be a place, where there is neque lumen, neque Deus, neque bo­num minimum; no light, no God, nor any harmless pleasure to divert the pains there one moment. As Heaven is separate from from all evils, where those glorified Inha­bitants swim in rapturous pleasures with­out interruption, nothing shall call them off from their enjoyments, no sad circumstances to imbitter their delights; no fears or sollicitudes to abate their gladness, nor temptation to disturb or molest them: So Hell is separate from every and the least good; those damned wretches there shall have nothing in view, but frightful shapes, and [Page 119]amazing appearances; nothing in Hearing, but dismal groanings, screechings, the thunderings of God's unappeased anger, and other unutterable noises; the sense of Touching shall be tortured with the quick and piercing heat of unquenchable flames, their cryes shall never move the Almighty to dismiss either Angels or Saints to as­swage their pains, or to shorten their Eter­nity; when a thousand years are past in that lothsome and fiery Dungeon, they will be but as one day. There they shall desire, without satisfaction; wish, but not obtain; repent, without effect; and live out a long eternity in unmixed perplexities. Ae­lian writes of Trizus the Tyrant, that he was such an Enemy to the Liberty and Comfort of his Subjects, that he prohibi­ted all Conversation one with another, and using signatures or tokens, whereby they might understand each others purposes and meanings, he forbad that also; they lying under the burden of this unparallel'd Tyrany, met together at the Market-place to weep for their misfortunes, he inter­dicted this too, lest they should miti­gate their sorrows by condoling of one another. But greater shall be the rigour in Hell, where ungodly Sinners shall not be permitted to speak one word of com­fort, [Page 120]nor ease their Maladies with Tears. Jeremiah the Prophet lamented the un­happiness of Jerusalem, that she was brought into Bondage, and became a Vas­sal and Tributary. But what Tears are sufficient to bewail the damnation of a poor Soul, who, from an Heir of the Kingdom of Heaven, hath made himself a Slave to the Devil, and those eternal Punish­ments in Hell, unto which he is to pay as many Tributes, as he hath Senses, Powers, and Members? And thus much for the Fourth Particular, namely, That the state of the Damned will be void of the least de­grees of Comfort; which we learn from the rich Man's desiring but the cooling of his Tongue, with as much Water as could be brought upon the tip of Lazarus's Finger. I go on therefore to the Fifth and last Par­ticular, namely.

Fifthly, That the Tongue is a Member, the abuse of which, in another Life, will lie very heavy upon lest Souls. The Rich Man com­plained that his Tongue in chief was torment­ed: Father Abraham, says he, send Laza­rus, that he may dip the tip of his finger in water, and cool my Tongue. Whereby we are advised, that the Damned suffer tor­ments proportionable to their offences; as this wicked wretch suffered four exceed­ing [Page 221]terrible. The first of Flames, which covered him all over, from the Feet unto the Head: I am tormented in this flame, be­cause of the vanity of the soft and purple Garments, wherewith he had been cloath­ed. The second of his Tongue, which as it was the Instrument of his Gluttony, In­temperance, and Talkativeness; so was it burnt in the fire, and tormented with most terrible Hunger, and enraged Thirst. The third of Envy, seeing by revelation the comfortable and blessed Lott of Lazarus, of whom he durst demand nothing, but of Abraham. The fourth of Contempt, and Dereliction of every one, in chastisement of his cruelty, for which he found no mercy at the hands of Abraham; not af­fording him the drop of Water, which he re­quested, because he had denied those crumbs of Bread, which fell from his Table, to poor Lazarus: nor did he deserve mercy, who shewd none.

Whether there be a Material Fire in Hell, I cannot positively determine; yet there are two Reasons to be given, which fairly argue that there is. The

First is, Our Blessed Saviours discoursing of the pains of Hell, not only terms them weeping, and wailing, and gnashing of Teeth, & a never-dying Worm, but flames that cannot [Page 122]be quenched. And St. John describes Hell, A Lake of Fire and Brimstone, which torments the Damned day and night, for ever and ever, Rev. 20.10. The

Second Reason is, The same Bodies which are buried in the Earth, must be raised again, and be re-united to their particular Spirits, and be made Immortal. Now I cannot con­ceive how the Body can suffer pain, so much as by Fire; and that being of a piercing nature, and most afflicting, we may very reasonably conjecture, that there is a fire prepared by God for impenitent Sin­ners, to chastize their Bodies for their acts of Lust: and in these flames all the outward Senses shall be tormented, and all the Members, particularly the Tongue, which in this Life was used to Cursing and Swearing, to Lying, Cheating, and Flat­tary; which was accustomed to blaspheme God and Providence, to ridicule his Religion and Worship, and to speak evil of the Saints; which was Instrumental of Gluttony, Intem­perance, and obscene Discourses: But how, and in what nature, the Tongue must suf­fer, will be time enough for Sinners to understand, when they come there. Cer­tain it is, that Omnipotence has prepared the most exquisite miseries for those who live and die in sin. In fine, all that is [Page 123]evil and irksom, all that is grievous and painful, whatsoever may compleat and make up a miserable and woful Eternity, is provi­ded and made ready for all those unfor­tunate wretches, who shall be sunk into the fatal Abyss, by the weight of their own guilt. And thus much for the fifth and last particular, That the Tongue is a Member, the abuse of which, in another life, will lie very heavy upon lost Souls. And now I proceed to draw some Practical In­ferences from what has been said, and so conclude. And here,

First, What love and affection do we owe to Almighty God, for his tender compassions towards us, in bearing with our weaknesses, and not revenging our stubborn perversenesses, by suddenly casting us into this dismal place of Hell? How many has he rigorously sent weeping into the fatal Abyss? The Angels had no sooner committed the sin, but they were immediately banished from their Happiness, and now are reserved in Chains under Darkness, unto the Judgment of the Great Day. What multitudes of others are now suffering the dire effects of an un­appeas'd vengeance, for a less number of sins than we are guilty of; and who, if they had been permitted to live, proba­bly might have be thought themselves, changed [Page 124]their Minds and Nature, and become as emi­nent for Vertue, as ever they were notorious for Vice? Why does not Almighty Justice take the advantage, and, for our Iniqui­ties, tumble us into the Lake that burns with fire and brimstone? Why does he yet bear with our insolent carriage, and suffer the affronts we daily offer to his Majesty? Wherefore does he spare the Blasphemous Person, the Common Swearer, who impu­dently rend his Sacred Name at every turn? Wherefore does he, who can by a word of his Mouth, by a blast of the breath of his Nostrils, crush proud Mortals into the unhappy Residences of Misery, from whence there can be no Redemption, still endure their treacherous Infidelities, and many wilful Miscarriages? What does he discern in us, that should move him to such impunity and forbearance? Nothing in us, but it is his Goodness, which dilates it self over the whole Earth. Can such Clemen­cy and Graciousness then slip out of our Minds, and be buried in Oblivion? Can we think any thing too much to do for such a benign Being, who loveth us far beyond the love of Parents? Might any of those cursed Spirits below, be permitted to re-enter this World, and live another life in this Mortal State, how thankful would they [Page 125]be? How wary and circumspect in their respective Vocations, how tender of their Innocency, how sincere in their Obedi­ence? They would pluck out a Right Eye, cut off a Right Hand, or Foot, rather than to have all their Members, and cast into Hell, where the Worm dieth not, and the Fire is not quenched; they would cele­brate the Memory of such a Redemption, with a faithful and constant submission to the Will of God. How then should we live, live to him, who yet spareth us, and preserves us from the bottomless Pit? Let us then shake off that improvidence which detaineth us, bethink our selves, renew our Spirits, change our very Na­tures, and no longer live to our selves, but unto him who loveth us beyond measure. Our Debts are many and great, our Scores with God are large and numerous, and he has not yet cast us into Prison, from whence we must not come out till we have paid the uttermost farthing: Let this merciful and gracious Creditor therefore be rever'd, honoured, esteemed, and served by us, so will he at length give us a clear discharge from all future demands, and make us Rulers over all his Goods.

Secondly, From the premises, we learn to exercise our patience under the evils and miseries of this Life. Worldly misfortunes are not to be compared to those unhappi­nesses which attend lost Souls; the former, either by the help of Friends, or some means or other, may be repaired; or if not, their malignity is abated, by the con­sideration, that they will not last always; for we must die, and there is an end of all Earthly troul les. But the torments of Hell are durable and eternal, no redemption from thence, nor is there any thing that can ease the miserable wretches there. There is no condition in this Life, tho' ne­ver so uncomfortable, never so despicable and grievous, but the Damned would very gladly exchange their state for it, and think themselves infinitely bettered, as having parted with an eternally miserable condi­tion, which admits of no abatements, for a temporally evil one, and which may be accommodated by some Instruments or other. When therefore thou fallest un­der Poverty, and the World brow-beats thee, think of the Poverty the Damned en­dure; they are deprived of the summum bonum, the chiefest good, even God, and in him of all other sensible goods. When thou art despised and hated, that thou art ready [Page 127]to be betrayed into dejection, desperation, and disconsolateness, ponder with thy self, how the tormented Souls in Hell are reject­ed, despised, reproached by God, Angels, and Saints, and that World without end, & must undergo the unappeased vengeance of an offended Deity. When thou art seized and oppressed with a Fever, and thy blood in a violent ferment, consider what heats and pains lost Souls feel in Hell, inveloped in devouring flames, and every part and member of their Bodies exposed to that scorching fire; doubtless it would very much tend to the easement of Mens mala­dies, and render the worst condition in this Life more tolerable, if Men did often entertain themselves with the thoughts of those unspeakable preparations, which Divine Justice has provided for impeni­tent sinners. Who would not rather suffer an Eye to be plucked out, an Arm or Leg to be cut off; nay, to be Rack'd, or to have all the Instruments of tortures apply'd to him, than to be cast both Soul and Body into Hell, where the Worm dies not, and the fire is not quench­ed? The sence of a greater, does divert a lesser affliction; and hereby Men are more appeased under unhappy circum­stances, when they see others more rigo­rously dealt with, and proclaim their [Page 128]grievances with hideous cries, groans, and fearful lamentations. In like manner, a view, by thought of the other miserable World, and the pains and agonies the Damned there do suffer, will make Men bear any temporal affliction, with more patience and submissive­ness.

Thirdly and Lastly, We learn, from the consideration that God has prepared a Hell, to torment and pain those who die in enmity with him, to hate every sin, since it produces so woful an effect This is it which God abhors and therefore has contrived un­conceiveable Plagues to punish it. Now he manifests his aversion to sin, by mena­cing it with future torments; but here­after his threats will be put in execution, in raining down indignation and wrath, tri­bulation and anguish, upon every Soul that dies in an impenitent state. Where is the sence then, of sporting our selves in vicious repasts, if we are like to pay so dear in ano­ther World for it? What is a Man profited, if he gain the whole World, and lose his own Soul? What if he were as Wealthy as Croesus, as Great as Alexander, had the whole Uni­verse, and all the Delights and Pleasures thereof at his beck, if, when he dies, he must descend into the Regions of Sorrow, and be locked up in the Prison of Hell for ever and [Page 129]ever? What will it avail him, that once he was Rich and Honourable, since now all the Goods that ever he had are convert­ed into flames? Hell comprehends a de­privation of all Good, and the presence of every Evil; and one would imagine, that the very thoughts of it were enough to damp Mens spirits, and to make them care­fully shun the breach of their Innocence; that they would caution them against Temptations, and fill their Minds with Wise Considerations. When Men draw so near to a woful Eternity, that they can, as it were, look over to it; when they see the Grim and Terrible Serjeant Death, coming to hale them into another World, then they will be terrified and amazed, and cry out against those sins they formerly delighted in, and will wish they had been so wise for them­selves, to have considered the unhappy and fatal consequences of Vice, that they might have avoided it in time of health and strength. And why will not Sinners come to a serious and a right frame of Mind now, since they know they shall re­pent of those things with shame and sor­row, which now they glory in, when they lie languishing?

If therefore we would escape those punish­ments, which God Almighty has prepared in [Page 130]the other miserable World, let us so medi­tate and pause upon them, as to shun those things which are threatned with the second Death. Therefore, Beloved, since ye know these things, beware, lest ye fall from your stedfastness; but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, to whom, with the Father, and ever Blessed Spirit, be given all Honour, Praise, Thanksgiving, and Obedience, now, hence­forth, and for evermore. Amen.

THis is the Answer to the Rich Man's foregoing Request, That Abraham would send Lazarus with a drop of Water to cool his Tongue. Abraham gives him the Title of (Son,) either as he was lineally de­scended from him, or as he was a Member of that Church, of which he was the Father, So he terms him, by way of Irony, or Ex­probration, that he might Remember, as [Page 132]an addition of his misery, how basely he degenerated from the practice and ex­ample of the Father of the Faithful; the advantages and opportunities of being happy he neglected, and his folly in con­tenting himself with the bare denominati­on of being a Member of the Church of Christ. ‘Remember, that in the other life, thou enjoyedst the upper and the ne­ther Springs, hadst all the comfortable Accommodations the World could pre­sent thee with; and in them all thy happiness was fixed, thy heart and af­fections were wholly taken up with the pomp and pride of Life, thou hadst no regard to, nor value for the things of an­other world; thou hadst neither reve­rence for God, the Author and Giver of thy store; nor common compassion for thy Fellow-Creatures, driven to poverty and extream want: Therefore art thou now tormented, a wretched, and pitiless Object; Not because of thy riches, but because thou didst not employ them to those ends and purposes for the which they were bestowed upon thee. Laza­rus, whom thou desirest to cool thy Tongue, shall not bring thee the least com­fort, because thou wert so stubborn and hard-hearted, to deny him the crumbs [Page 133]which fell from thy Table. He was poor and despicable, appeared like one forsaken, had neither Friends nor Wealth; but embracing such a poor condition with patience and thankfulness, is now made amends for all, and enjoys all that can caress his powers, all that can ravish his heart, all that is good, lovely, and desirable. But besides, there is a great gulf fixed between you and us, that there is not a possibility for the Saints to come to you, nor for you to come to us, both states are determined.’ Thou therefore must endure hunger, and thirst, and the other direful torments in Hell, without pity or succour; and La­zarus shall enjoy the sweet and ravishing entertainments of Heaven, without lett or hinderance, where no satiety shall ever render his fruition lothsom or tedious, no sad circumstances imbitter his delights, nor any temptation disturb or molest him. But Abraham said, Son, remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art termented. And be­sides all this, between us and you there is a great gulf fixed; so that they that would pass from hence to you, cannot; neither can they pass to us, that would come from thence. From which words we are advised,

First of all, That it will be a great aggra­vation of the misery of the damned, to con­sider, and recollect the former means and ad­vantages they have been under for Salvation, if they have descended from godly Parents, or have been Members of the Church of Christ, initiated thereinto by Baptism, and have made an open acknowledgement of its Faith and Doctrines. Son says Abraham to the rich Man, remember that thou in thy life-time receivedst thy good things.

Secondly, That there is no commerce or intercourse between glorified Saints and dam­ned Spirits. The Papists passing from Purgatory to Heaven, is a new found way: for if Purgatory be a place, as they fondly insinuate, where Souls are tormented, it is to be wondred at, how they should pass over this gulf, says Abraham, between us and you there is [...], a great gulf fix­ed; so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence. But to begin with the former of these two.

First, That it will be a great aggravation of the misery of the damned, to consider and recollect the former means and advantages they have been under for Salvation, if they have descended from godly Parents, or have been Members of the Church of [Page 135]Christ, initiated thereinto by Baptism, and have made an open acknowledgment of its Faith and Doctrines. Son, says A­braham to the rich Man, remember, that thou in thy life-time receivedst thy good things. As I have already hinted, the interiour faculties, as well as the outward senses, shall be per­plexed and tormented; or otherwise Hell could not properly be termed a place wherein is the perfection of misery; nor would wicked men be punished according to their offences.

There are some who are not visibly vicious, and are probably in common e­steem, moral and regular; but yet very unholy and untoward within, in their thoughts, recollections of memory, in their desires, and more secret wishes; who fearing corporal punishments, or the loss of a good reputation, or the frowns and ill will of Relations or Acquaintance, refrain from publick wickednesses. Our blessed Saviour tells us, that the Pharisees were such a sort of People, they were very exact as to their outward Morals, prayed devoutly, fasted frequently, gave alms cor­dially, and went in a separate guard, to distinguish themselves from the vulgar; so that if we were to judge of them by exter­nal demonstrations, we should conclude [Page 136]them the strictest Christians; But the Ho­ly Jesus lets us know, that their ends and purposes were carnal and secular, and that all their Ceremonies were only Cloaks to conceal their covetousness, self-interest, pride, and lustfulness. Now if this people were only to be judged for their Actions, they would be immortalized, and reward­ed as Saints. But the Scriptures inform us, that men shall be accountable for their Thoughts, Desires, and Wishes, as well as for their Actions: Every secret thing shall be brought into Judgment, says the wise Man, Eccles. 12. ult. Upon which account, men may appear innocent and harmless to the World; and yet stand guilty before God, by reason of their blasphemous, revengeful, impure, unchast thoughts. With these they may affront God, abuse the Saints, and in effect drag young Virgins to an Adulterous Bed; and therefore it is but reasonable that they should be punished for them. Now having made it manifest that the interiour faculties, as well as the outward senses, shall be tormented; we will go on, and consider what they are, and particularly how, and after what man­ner, they shall be perplexed. And here,

First of all, The [Understanding] that [Page 137]shall be tormented with the sense of the loss sustained. A Celestial Paradise forfeit­ed; a perpetual sequestration from God, and in him from every created good; an eternal exclusion from that rest and peace, which makes the Saints happy, and ren­ders their fruition joyous, and infinitely pleasant. And as the Understanding shall ponder these things, so it shall be actuated by the apprehension of the present evils it suffers, and of those it must unhappily un­dergo to eternity; chained in Hell, fasten­ed to unquenchable flames tormented by De­vils, baited by the damned Crew, kept waking without intermission of sleep, which would abate the pains; every mo­ment a fresh instance of misery, a new scene of Torment; and all this, as long as there is a God to inflict and punish. Doubtless this is a most exquisite Torment, to be always followed with a quick sense of the loss of Heaven, and of the least degree of com­fort, to exaggerate the evils present, and those which must follow, without inter­mission or end. We may perceive this by some likeness of things of this life; when a man discovers himself deprived of an Estate or Inheritance, bequeathed him by the Will of his Parents, or Relations, or Acquaintance, in what a turbulent com­motion [Page 138]are all his senses? How does he fret and fume? so uneasie and nettled, that food has lost its nourishing faculty with him; a soft Bed, which resteth the wearied bones, and lulls a man into a refreshing slumber, is irksom and tedious to him. He sighs, and pauzes upon his unfortu­nate hap; and it may be, by an uninterrupt­ed musing, falls into a frenzy, or deep melancholy, which preying upon his spi­rits, in a short time sends him into ano­ther World before the time. Now if the sense of the loss of finite and limited goods, doth so much grieve the heart, and makes a man his own unhappiness; how much more will the sense of the loss of infinite and unlimited goods gall and torment, and gnaw upon the interiour faculties? An eternal loss, cannot but produce an eternal sense of it, especially if it be the greatest good; because the greatest evil is always present; the feeling of the latter revives the recognition of the former, whereby the sense of what is last is much enhanced and aggravated. But,

Secondly, The Intellectual Memory, where­by we record things, and make those as present, which were long ago committed. This shall be tormented with a perpetual recordation of the many opportunities [Page 139]and advantages for Heaven, which have been foolishly contemned and neglected. The folly and vanity of those things which were preferred before the glories and felicities of the other happy World. Then shall be sadly brought to remembrance, the happy priviledge of a liberal Education, the encouragement and example of pious and holy Parents, the grave and wholesome coun­sels of God's Ministers, the advantage of reading the Holy Bible, and other religious Books, and imitating the vertuous Conver­sation of the Saints: All these priviledges and fair opportunities wholly disregarded, for the pleasures of sin, which are but for a moment, if compared with a long Eter­nity which follows. Thus shall the Tor­ments of the Damned be multiplied, by recollecting the Ways and Means they used to deprive themselves of the Inheritance of Heaven, to which they might have had right, if they had not disinherited them­selves. When a Son, by his extravagant courses, and repeated acts of disobedience, has incensed his Father against him, that he dashes him out of his Will, and ex­cludes him from the enjoyment of his estate after death, to which he might have had a filial propriety; when he feels the deprivation of the goods, suffers the re­proach [Page 140]and shame of a disinherited Pro­digal, and undergoes the infamy and scan­dal of a Cast-off; how is he enraged against himself, for his folly in violating the easie Commands, and refusing the good Counsels of his tender and indulgent Father, and thereby forfeited his good Will, and his right to his appurtenances? He that might have lived in repute and fashion, is now the ridicule and common talk of his Acquaintance, and forced to be content with the meanest Treatments. And how much more will it torment and grieve the Damned in Hell, when it shall be brought to their remembrances, what a gracious Father God was once unto them, how he intreated, counselled, and persuaded them to be happy; what reasonable, easie, and fair Commands, he imposed upon them, and what a large Inheritance he entailed upon them, if they had been obedient; how long he bore with their insolent carriage and disingenuous deportment, how ready to pass by the injuries offered to his Di­vine Majesty, promising them pardon and a free forgiveness, if they would change their manners, and become more circum­spect for the time to come; but were not wrought upon by his impunity and for­bearance, slighting his love, abusing his [Page 141]gracious tenderness, and setting the lowest value upon his rich and glorious Promises: And now his patience is turned into fury, his indulgence into vengeance; and they, who once were Heirs of the Kingdom of Heaven, are become Slaves to the Devil, and the Punishments of Hell, to which they must pay as many Tributes, as they have senses, powers, and members. What Scenes and Images of Terrour will such an unhappy Re­cordation present to the Damned! The ima­ginative faculty, the appetites, and the will, all the interiour powers and rational powers, shall be distinctly, and eternally perplexed, according to their capacity And thus much for the first thing deducible from the words of the Text, namely, That it will be a great aggravation of the misery of the Damned, to consider and recollect the former means and advantages they have been under for Salvation. I proceed from hence to the second General thing, namely,

Secondly, That there is no commerce or intercourse between glorified and damned Spi­rits. Between us and you, says Abraham, there is a great Gulf fixed; so that they that would come from hence to you, cannot; neither can they pass to us, that would come from thence. It is rendred in the Greek, [...], a great Gulf, Quagmire, or Descent, [Page 142]so difficult and deep, that an attempt to pass it would be to no purpose. It is thus expressed, to shew the impossibility of the glorified Saints bringing any comfort to the Damned, or of their being released one mi­nute from their pains. Both States are de­creed, and irreversible; Heaven shall be perfect bliss, and Hell perfect misery. They in Heaven, shall not have their Joys sowred and interrupted, by hearing the doleful complaints, terrible out-cries, hor­rid screeches, blasphemies and curses, by seeing the bodies of the damned inveloped in flames, their Tongues parched, their Throats scalded with slaming brimstone, and those o­ther miseries they endure: Neither shall those cursed Wretches have the happiness to see the State and Grandeur of the Saints, nor to hear those melodious noises, and har­monious Hallelujahs, which they make, and sing to the Lamb that sits upon the Throne. They shall be locked up among the Devils, with the Key of Eternity, and shall for ever weep, and wail and gnash their teeth. It would in some measure aslwage their afflictions, could they be permitted to feast their eyes with the Glory, Order, and Aeconomy of Heaven; the Lustre and Beauty of that place of [...] would swallow them up in wonder & [...] and make them, if I may so say, [Page 143]forget their lamentable Circumstances. We know what a comfortable thing it is in affliction, to be caressed with Friendly visits, and entertained with some chearing dis­course; how soon does the extremity of our maladies abate, and what a refresh­ment do we quickly perceive, till the Friends be gone, and we unhappily left to thought and fancy. But in Hell are no vicisitudes of good and evil, no mixture or allay, no harmless pleasure to divert the pain one moment; no commerce or intercourse with Holy Angels, and Bea­tified Spirits; nothing that can be termed a good; but all that is evil, and inexpres­sibly so; In Gehenna est omnium malorum complicatio, says one; In the prison of Hell there is a complication of all evils; nor will they be the more tolerable, or wear off by time, or change their nature, because God, who is the summum bonum, the greatest good, and in whom all other created goods concenter, will be eternally absent from Hell. But here it may chance to be asked; that considering the humane Creature is fi­nite and temporary, and that all which pro­ceeds from him is so, how can it stand with the justice of Almighty God, whose will is the Rule of Justice and Equity, who also is the source and fountain of mer­cy; [Page 144]that there should be such a disproportion between the offence and the punishment, as to punish his poor, frail, finite Creature, with in­finite and eternal torment? To this I answer, that though humane transgressions are finite, yet they are committed against an infinite Majesty; and had the sinner who committed them, lived eternally, he would have sinned eternally. Besides, God having reserved endless rewards for temporary vertue, promised all that he has, all that he can give, and all that he himself enjoys; it is but just, that the wilful forfeiture thereof should be punished with eternal torments. And hereupon, as one observes, the pain of loss will be more rigorous and bitter, than all the rest, because the loss of Heaven is the foundation and cause of all the other infernal punishments.

What gross stupidity then possesses men! who, for temporary pleasures, for the gra­tification of a foolish lust, will run the hazard of an infinite loss, even God! To forfeit him, is to bid adieu to all that is good and desirable. Are these fading delights so charming and great, as to content them to be banished for ever from him who is the very source and sea of happiness? Were those unhappy Souls beneath, who know and feel the pain of loss, admitted to as­sume [Page 145]their Bodies, and live a time of tryal again; how transported with joy would they be, that they were put into a condition of regaining their loss? They would generously deny a temptation to sin, be careful in their choice, consider well before they act, and look upon all these earthly entertainments as vain, empty, and worthless things. Their main em­ploy and sollicitude, would be to prepare their Souls for Heaven; they would spend the time of their sojourning here in fear, & daily exercise themselves to have a Consci­ence void of offence, towards God, and towards Men. What a happiness then do we en­joy? that still we are in a state of hope, and, if not wanting to our selves, may commence an eternity with God, and all the Host of Heaven. It will be but a sad consideration, that after we have lived our time under the sound of the Gospel, have enjoyed the means of Grace, and all other advantages, and opportunities of Salvation; that when we come to dye, we forrowfully discover, that we are no­thing the better for these mighty helps, not a whit qualified for the enjoyment of God no more, than if we never heard of a Gospel, or Jesus Christ. Then it will enrage us against our selves, that from the hopes of Heaven, we have precipitated our selves in­to [Page 146]a desparate state; and for the gratification of a foolish lust, have plunged our selves into the Ocean of misery It is there­fore necessary, that now I proceed, in the last place, to draw some Practical Inferen­ces from what has been said, and then close my Discourse. And here,

First, Will it be a great aggravation of the misery of the damned, to consider, and re­collect the former means and advantages they have been under for Salvation, if they have descended from godly Parents, or have been Members of the Church of Christ, initiated thereinto by Baptism, and have made an open acknowledgment of its Faith and Doctrines? let then the consideration of this warn us from slighting, mis-using and neglecting these priviledges and hap­py advantages; and lay a necessity upon us, to joyn our own endeavours with these means, that they may be a favour of life to us. Neither the eminence of a fair and ingenuous Education, nor the honour of being a Member of the Christian Church, nor an open acknowledgment of its Institutions, will be of any avail, unless they work together, by our own studious industry, to the reforming of our lives, correcting of our ruder passions, and the reducing us to the evennesses of vertue, [Page 147]and a good disposition. Doubtless there are a great many in the Regions of despair and sorrow, who had godly Parents, and the advantage of a liberal Education, were baptized into the Church of Christ, and made an ample profession of its Doctrines and Truths. Their torment is so far from being lessened, because of these priviledges, that it is infinitely enhaunced and aggra­vated; as sadly remembring how happy they might have been, what means of Sal­vation are quite lost and thrown away upon them. It will not so much be the enquiry in the day of Judgment, whether we were baptized, as whether we have lived up to the Rule of God's word. He is not a Jew, who is one outwardly; nei­ther is that circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly, and circumcision is that of the heart, in the Spirit, and not in the letter, whose praise is not of men, but of God, says St. Paul, Rom. 2.28, 29. Thou mayest go down into Hell with the water of baptism in thy fore-head, with the name of God in thy mouth: for he is not affected with the ceremonial, without the internal part of Religion; Bodily worship, separate from the concurrence of the heart, he terms, Impudent and bare-faced Hypocrisie, as he [Page 148]speaks concerning the Oral Worship of the Pharisees, Matth. 15.8, 9. This people draweth nigh unto me with their Mouth, and honoureth me with their lips; but their heart is far from me, and in vain do they worship me. Tho' thou speakest with the tongue of Men and Angels; though thou hast the gift of Prophecy, and understandest all Mysteries, and all Know­ledge: and though thou hadst all Faith, so that thou couldst remove Mountains; though thou bestowedst all thy goods to feed the poor, and though thou givest thy body to be burned, yet if thou doest not truly love God, if thou art not conformable in Will and Affection to his Will and Law; all this will profit thee nothing, 1 Cor. 13.1, 2, &c. It must be a renewed mind, estranged from the lusts and vanities of the world, a new birth, a life of grace and faith, that will intitle us Heirs of the Kingdom of Heaven, and qualifie us for the society of Angels and beatified Spirits.

Secondly, And is there no commerce or in­tercourse between glorified and damned Spi­rits? The consideration of this should engage us to honour, esteem, reverence, and kindly treat the Saints of God in this life. To love them for their piety, to con­verse with them for their example, to be thankful to them for the many devout prayers they put up to God for our Re­formation [Page 149]and Salvation, to vindicate and justifie them, against all the cavils, slanders, and reproaches, of unreasonable and heady Men. How do they evidence their respect to us, in fasting, and praying, in weeping, and sighing, and expostulat­ing with God, to avert his Judgments we deserve, and bless us by pardoning of our sins, and crowning us with Glory hereafter? Let not a good man's pover­ty be a motion to contemn him; for though he want the Accommodations of this life, yet he is a chosen Heir to the Kingdom of Heaven; and remember the good Offices he daily does for us. If he be hungry, feed him; if he be thirsty, give him drink; if he be naked, cloath him; if he be sick, minister to his infirmity; if in prison, visit him with comfortable refreshment: For he that giveth to drink, to one of these little ones, a cup of cold water in the name of a Disciple, shall in no wise lose his reward, Matth. 10.42.

It is a sad consideration, that goodness shall not be preferred before riches, that wealth must take place before piety. What will that avail thee, when thou art bidding adieu to the pleasures of earth, and preparing to make thy personal ap­pearance before the Judgment-seat of [Page 150]Christ? Thou must bring nothing there but thy vertues, or thy vices; the Judge is no respecter of persons; If thou be condemned, there is nothing to prevent the execution of that irreversible sentence, Go ye cursed into everlasting fire, prepared for the Devil and his Angels. Poverty is hon­ourable, because Christ our Head chose to be poor; and to despise that, is to fling dirt into his face, and reproach him from whom we expect eternal life. There­fore how mean soever the Servants of God appear in this World, how scanty soever their portion be; let us respect them, and do them all the kind Offices we can; then, at the last and final reckoning, they will appear for us, and declare the special acts of civility, the tender, compassionate ser­vices we have done them, the respect and fingular regard we had for them, and the generous treatments we exercise towards them; then, in the face of the whole world, shall the Judge pronounce, Come ye blessed Children of my Father, receive a Kingdom, prepared for you from the foundation of the World: For I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was naked, and ye cloathed me; I was a stran­ger, and ye took me in; I was sick and in prison, and ye came unto me; for as much [Page 151]as ye have done it unto the least of these my Brethren, ye have done it unto me.

Thirdly, and Finally, We knowing the terrours of the Lord, let us be prevail­ed with to consider our present State, to be perfectly acquainted with our selves, how we have spent the former part of our lives, whether in Gods Service, or the Devils Drudgery; and if, upon an impartial survey, we discover that we have hitherto erred from the right end of our Creation, humbly to implore Gods pardon, and to beg his grace for the time to come, that joyning our own endeavours with it, we may redeem the time we have lost, by breaking off our sins, and speedi­ly applying our selves to the practice of true Religion.

It is very sad to continue in an uncon­verted state, because we know not how soon it will be ere we be strip'd into na­ked Spirits, and sent into an irreversible state. And to be thus surprized, and the Work of our Souls left unwrought, would be the worst of evils; and then what would we give, if possible, that we might have again such opportunities and advantages of being happy? consi­der therefore in time, repent and a­mend in this life of tryal, shake off that [Page 152]impovidence which detaineth you, make you a new heart, and a new spirit; mortifie and subdue your unruly will, wean your affections from the pride of life; manful­ly deny all ungodliness, and wordly lusts, and live soberly, righteously, and godly, in this present world; looking for, without wavering, the blessed hope, and the glorious appearance of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purifie to himself a peculiar people, zealous of good works.

May God grant you, according to the riches of his glory, to be strengthened with might by his spirit in the inner man; that Christ may dwell in your hearts by Faith; that you, being rooted and ground­ed in love, may be able to comprehend with all Saints, what is the height, breadth, length and depth, and to know the love of Christ, that ye may be filled with all the fullness of God. Now unto the on­ly wise God, and our Saviour Jesus Christ, be given the Kingdom, the Power, and the Glory, now, henceforth, and for evermore. Amen.

THe rich man having received a slat denyal of that which he requested, that Lazarus might be sent with a drop of water, to allay the heat and throbbing of his parched tongue; and sad­ly perceiving himself a pitiless & miserable Object; is here brought in intreating A­braham to dismiss Lazarus to his Brethren who were yet alive, and to give them an account of his deceased Brothers wretch­ed [Page 154]and woful State. ‘Let him assume his Body, and go, and relate what Tor­ments I endure; that he saw me in the midst of Flames, my Flesh broiling, my Tongue swoln with heat and pain; That he heard me weeping, and sighing, and bemoaning my comfortless and irre­parable Condition; That he saw the damned Fiends imployed in vexing and tormenting me, and that I have all the Scenes and Images of Terror always in view. Let him tell them how I curse my Folly, for living secure and careless, without thought of another World, or what would become of me after death. Let him assert my Resolution, That if I was admitted to re-enter the World, and live my Days over again that are past, I would not be charmed with the flatteries of Lust and Sensuality; nor spending my time in eating, drinking, and soft delights; in cloathing my Bo­dy with gawdy Raiment, nor bend my study to invent Recreations for my Ap­petite. I would limit my Will, Desires, and Affections; and by a prudent man­agement bring my Flesh under, that it might be corrective and govern'd by the insinuations of Reason. I would set an inestimable value upon the means of [Page 155]Salvation, which I foolishly slighted, and turned into wantonness. That I would live in a constant expectation of Death and Judgment. Such a Relation as this Fa­ther Abraham, would astonish my Bre­thren, scare them from their Sins, and caution them against those Imprudences, which were my destruction, and reme­diless ruine. This would rouse them out of sleep, make them unravel all that they have done, and put them upon o­ther Methods.’ But is there any Charity in Hell? Are there any in the Abyss of Mi­sery, who wish the Conviction, Conversion, and Salvation of Souls on Earth? Do they not rather envy the Privileges and Ad­vantages of Happiness they enjoy, and desire that they may be as miserable as themselves? It is the Opinion of some sage and learned Writers, That the rich Man here prayeth not so much for the re­formation and final Good of his Brethren, as for himself, that his Torments might not be the more aggravated, with the perpetual sight and company of those, who, in this World, were his near Relations, or familiar Acquaintance, and who were led and influenced by his base vicious Ex­amples. It will greatly add to the Af­flictions of lost Souls, to see those in Hell, [Page 154] [...] [Page 155] [...] [Page 156]who, when in the Body, were seduced and drawn away from Christianity by their loose Practices. But to the Answer which Abraham makes to the rich Man's Petition; ‘Thy Brethren have Moses and the Prophets, those exact Transcri­bers of God's Will, their Manuscripts are Truths delivered by the Holy Ghost; and therein is dictated whatsoever God exacts from Men, and Directions how they may please their Creator. He will not grant Men needless and extra­ordinary Revelations, to gratifie their vain Curiosity; since he has acquainted them with every thing that is fit for them to know and practise. Thy Bre­thren cannot plead Ignorance, when they are daily excited and admonished by God's Ambassadors: And if they will not be reformed by these Means, and mighty Helps, they cannot reasona­bly expect that God should send departed Souls with a special Commission, and com­pel them to accept of the Terms of Hap­piness, against their will. His Word is sufficient to prepare them for Heaven, if they will but believe its Propositions, and live up to the Rule of Life prescri­bed therein. But, if this prove not ef­fectual, there is no probability of their [Page 157]being saved. They have Moses and the Prophets, let them hear them.’

From which I raise these Doctrines:

First of all, That the Scriptures are the only means appointed by God, for the Con­viction, Conversion, and Salvation of Sin­ners. Abraham argues the unreasonable­ness and impertinence of the Rich Man's request, that he would dismiss Lazarus to his Brethren, by urging the advantages and fair opportunities they had of making themselves for ever; They have Moses and the Prophets, let them hear them. There is no need of extraordinary revelations, since they have such an eminent privilege of hearing the Counsels and Instructions of those worthy Men, commissioned by, and imployed under God.

Secondly, That it is too plain an argu­ment of great Infidelity, and hardness of Heart, when the Word of God doth not take place, convince Men of their sins, and hap­pily bring them from under the power of Sa­tan unto God. I shall treat of both these distinctly, beginning with the former.

First, That the Scriptures are the only means appointed by God, for the Conviction, Conversion, and the Salvation of Sinners, drawn from Abraham's answer to the Rich [Page 158]Man's Petition, that he would send Laza­rus away, with a special Commission, to his surviving Brethren: No, they have Moses and the Prophets, let them hear them. The Word of God is a Declaration of his Will concerning Mankind, who, desiring their eternal Good, hath, by Moses and the Prophets, sent, and commissioned after him, prescribed the Methods, in a plain and familiar manner, to be used and pro­secuted, to that end. He therefore in­serts his Prerogative, and the undeniable claim he has to our Worship, and the best of our Services, as the Lord our God, the Contriver and Builder of the Universe; our Creator, who breathed into us the breath of Life, and we became living Souls. And to strengthen the belief of those Truths writ­ten and dispersed, by his chosen Servants, graciously condescended to come down from Heaven, eclipsed with Humanity, and supplied the defects of his Laws delivered in the Minority of the World: And lest by addi­tions, and seeming alterations, the Jews, with whom he chiefly conversed, should stagger in the belief of the Mosaical Traditions, tells them, Matth. 5.17. Think not that I am come to destroy the Law and the Prophets: I am not come to destroy, but to fullfil; more emphatically, to reveal the full intent and [Page 159]meaning of the Law anciently delivered, that Men may be put out of scruple and doubt concerning their Duty, and the terms upon which their Salvation is pro­mised. And therefore St. Paul, to create a separate veneration and high esteem for Sacred Writ, gives an excellent Commen­dation, and pathetick Encomium of it, 2. Tim. 3.16, 17. It is profitable, says he, for doctrine, for reproof, for correction, for in­struction in righteousness; that the man of God may be perfect, throughly furnished unto all good works. That is, the holy Scriptures, termed the Old and New Testament, are un­deniably profitable to instruct us in the belief of those Propositions absolutely ne­cessary to Salvation, to convince us of any truth which consists with our happiness; or of any sin, the allowed practice of which will sink us into the Abyss of Misery; to correct us when straying, to shew us the right path, and to bring us to rights; to instruct us in that righteousness, in which we must appear before God, to the end that Christians may be as perfect in this frail state, as they can be aptly prepared to every good work, commendable and praise-worthy in the sight of God. And in the 15th Verse he urges, That the Scrip­tures are able to make us wise unto salvation, [Page 160]through faith, which is in Christ Jesus; they have sufficiency of Doctrine, to make us wise enough to get to Heaven, if we have a genuine Faith in Jesus Christ, receiving him as our Saviour, and a Faith assenting and agreeing to these holy Writings, as the revelation of the Divine Will. So that it is fond flattery, for Men to disre­gard the Oracles of God, as if they were only Human Inventions, composed and written in a melancholy studious humour, or by strength of fancy, and expect extra­ordinary revelations to convince and con­vert them; as an Angel from above, cloathed with the brightness of glory, with a special Commission in his Hand, to make them believe that there is a Heaven; and a damned Spi­rit from beneath, with the woful marks of Di­vine vengeance upon him, wringing his hands, tearing his hair, gnashing his teeth, and telling them what terrible preparations God has pro­vided for impenitent sinners, to beget in them the belief of a Hell. God is not obliged to convert Men after such an extraordinary manner; nor, indeed, is it reasonable he should, since he has revealed his mind con­cerning Mankind to his Servant Moses, and to the Prophets after him, and confirmed the same by his Son, working mighty Miracles, and astonishing Wonders; and by him deli­vered [Page 161]to the Apostles, who converted ma­ny, convinced them of their errors, and fixed them in the profession of Christiani­ty, and by them handed down to us. Wherefore should God detract from the power, authority, and truth of his holy Word, by re­forming Men after a strange and unusual course? The nice and stubborn Pharisees, notwithstanding those numberless Miracles which our Saviour wrought in their view, to possess them with the belief of his Di­vinity, and that he had his Commission from God the Father, impertinently required a sign from him, something extraordinary, more than he had already done, expecting that such a Mission should be so confirm­ed; Either, perhaps, that he would alter the course of the Sun, or make it stand still, as it did upon the Dial of Ahaz; or, that he would demand a Guard of Angels from Hea­ven, who should testifie his Authority, and that he was no Impostor, as they prophanely suspected; or, it may be, that he would cause a Voice from Heaven to thunder in their Ears, that he was the Son of God, and threaten them with Damnation if they disputed the Truth of it. To this our blessed Lord answers, An evil and adulterous Generation seeketh after a Sign, but there shall no Sign be given them. I [Page 162]have wrought Miracles enough to convince them, if they were not harder than the ne­thermost Mill-stone. I filled five thousand Persons with five Loaves and two Fishes; and of the fragments thereof remained twelve Baskets full. I raised Lazarus to life, who had been dead four days. With a word I have cast out Devils, out of those who were possessed; opened the Eyes of those who were born blind: A Woman that had an Issue of Blood twelve years, and had spent all her Substance with Physicians for cure, was per­fectly made whole by touching the hem of my Garment. The Lame and Paralitick are re­stored to Health and Strength by me, without medicinal Applications. The Widows Son of Nain, who was carrying forth in order to be buried, received life again by my command, Arise. Abundance more Miracles of this kind I have wrought before you, O ye of lit­tle faith, to convince you that I am sent from God: But still retaining Prejudice and Malice against me, whereby you are har­dened and seared with Infidelity; there shall no other Sign be shewn, to satisfie your vain Curiosity; since enough has been done, to make impartial and inge­nuous Minds believe, that I act by a Di­vine Power, and consequently have re­ceived my Commission from God. To [Page 163]run parallel, God having revealed his Will concerning Mankind, now called the Old and New Testament; the former relating to Moses and the Prophets, who were chosen and peculiar Ambassadors, commissioned by, and immediately em­ployed under God, to spread the know­ledge of his Laws, and to insinuate with his Creatures to revere the Sanction there­of: The latter pertaining to the Blessed Jesus, who was impowered and autho­rized by his Father to perfect and pro­mulge the intent and meaning of his Laws, that we might not be be-wildred in Fancies and Illusions, grovel in the Dark, and perish in Ignorance: If, notwithstand­ing this Pharos, or great Illuminary, which would light and guide us to Heaven's Gates, we still wander and stray from the Truth, expecting a miraculous Revelation, that God will convert us by some other means, which we have no warrant for, nor have the least reason to suppose; we shall be grosly deceived, and obstinately plunge our selves into remediless Ruine; he ha­ving appointed no other means for our Con­viction, Conversion, and Salvation, than his Holy Word, which he has commissioned his Ministers to preach and propagate. And thus much may suffice for the first [Page 164]thing, which I proposed to speak to, namely, That the Word of God is the only Means appointed to convert and bring us to the enjoyment of him. Which is the Argu­ment Abraham urges to the rich Man, to excuse the grant of his request, That La­zarus might be sent to his Brethren to testi­fie unto them: No, they have Moses and the Prophets, the appointed means for Salvati­on, let them give heed to them: It is but in vain for them to expect extraordina­ry Revelations, and for you to desire them. From hence I proceed to the se­cond general Thing, namely,

Secondly, That it is too plain an argu­ment of a seared Heart, and strong Infideli­ty; when the Word of God doth not take place, convince Men of their Sins, and hap­pily bring them from under the power of Sa­tan, unto God. And this Abraham implies in his Answer to the rich Man; Thy Bre­thren have Moses and the Prophets, who are sufficient to reclaim, and work a reformation in them, unless their Heart be like an Ada­mant, stubborn and impenetrable: For their Commission is immediately from God, and that which they preach, is by his spe­cial Inspiration. St. Paul asserts, Heb. 4.12. That the word of God is quick and powerful, and sharper than any two-edged [Page 165]Sword, piercing even to the dividing asunder of Soul and Spirit; that is, it is convin­cing and influential, of mighty force and sagacity, active and searching. Now it evidently follows, that Men must be pro­digiously hardened, and arrived to a ve­ry high pitch of Infidelity, when this quickening and converting Word of God loseth its Vertue, and seems no more than an idle Tale to them. For no more it is in effect, while Men continue in sin, and live secure and thoughtless, under the sound and preaching of it. The Eunuch, who had but a small sense of God, as he was journying, accidentally pitching up­on Isai. 53.7. where he read; He was led as a Sheep to the slaughter; and like a Lamb dumb before his Shearers; so he opened not his Mouth: In his humiliation, his judgment was taken away, and who shall declare his generation? For his life is taken from the Earth, Being affected with the Expres­sion, asketh Philip of whom the Prophet spake? Philip answered, Of Jesus; and preaching him to him, and the necessity of being admitted into his Fold; he see­ing a large Pool, saith, What doth hinder me to be baptized? And Philip said, If thou believest thou maist: He answered, I do believe that Jesus Christ is the Son of God; and [Page 166]was immediately baptized, Acts 8. from 30, to 39. Of such Force and Energy is the Word of God, when it is read with Care, heard with Attention, and received into a flexible and unprejudiced Heart. While St. Peter was Expounding, and preaching the Scriptures, about three thousand Souls at once were converted from Judaisin, and made eminent Proselites of the holy Jesus, Acts 2.41. While St. Paul was preach­ing to Felix the Governor, concerning Righteousness, Temperance, and Judgment to come; the Text saith, he fell a trembling, Acts 24.25. The Word preached, search­ed him to the bottom, and filled him with a sense of his own guilt; it dictated to him that he was the Man, tho' his own perverse­ness defeated its healing Operation upon him. It is Mens infidelity and stubborn­ness of Heart, which they have contracted by customary sinning, which choaks the Word, that it becometh unfruitful. Or otherwise, could they read and hear God speaking to them to break off their Sins, and exert new and vertuous Habits, be­seeching and intreating them to be wise for themselves; that God, who can every moment, by an invisible and irresistable Power, revenge himself on disobedient Man, and send him roaring into the infernal [Page 167]Pit; I say, could Men live under the con­stant sound of the Word of God, and yet remain unconvinced and unaffected, unless they were seared against Reproof, and impregnable to good Advice; did a Man absolutely, without any reserve, believe that God will certainly punish all proud Contemners of his Laws; that his threat­nings, without any respect of Persons, will be executed upon every one that shall be found in Rebellion against him; would he, think you, dare to love his Sins, and spend his time in vain Sports and Pastimes? Would he not rather pre­sently bethink himself, change his mind, and resolve to be conformable, in Action, and Affection, to the Word of Truth? Did a Man fear God, as he ought, which implies a belief in him in the constructi­on of the Scriptures; he would dread his displeasure, and prudently withdraw him­self from those Vices which will incur it. As a Man fears thee, so is thy displea­sure, says the Psalmist, Psalm 90.11. Or, more plainly, according as Mens Thoughts are of God, so are their Lives. And from hence we may, without being censured as uncharitable, conclude, whether Men revere or contemn God, by the general course of their Actions. It is an ande­niable [Page 168]Argument of a profound love, be­lief, and fear of God, when a Man makes the Scripture his Rule; when he avoids those things it interdicts, and chearfully doth those it commands As on the contra­ry, when Men Swear, blaspheme God, and and his Religion, Cheat, Oppress, Lye, com­mit Adultery, and the like, and allow them­selves herein, with delight and compla­cency: This is Proof, beyond all contra­diction, that God is not in all their Thoughts, that his Word is as a Cypher; that they either conclude him a Being, which does not disturb himself by taking cognizance of Things committed here below; or, if he does, yet will not be so rigid to call them to Account; and thus give themselves encouragement to follow their own Inventions, and to sin without Concern or Thought: And when once Men are deaf to the Calls of the Gospel, de­spise its Promises, and contemn its Threatnings; when neither Moses, nor the Prophets, nor Christ Jesus, nor his Sub­stitutes, can work upon them to renounce their Impieties, and to order their Con­versation as becomes Christians; I say, if these mighty Helps prove ineffectual, it is is to be reasonably presumed, that no­thing besides, no, not an Angel from Hea­ven, [Page 169]nor a damned Spirit from beneath, could ever reach, or have any influence upon them. And thus much for the second Thng, namely, That it is too great an Argument of a seared Heart, and strong Infidelity, when the Word of God doth not take place, con­vince Men of their Sins, and happily bring them from under the power of Satan, unto God.

And now I proceed to draw some In­ferences from the whole, and so conclude. And here,

First, We learn what a mighty Privilege and Advantage we are partakers of, that Almighty God should honour us, sinful Crea­tures, with the declaration of his Will, the which is a guide to conduct us through cragged and uneven ways, a glass to discover our naked­ness, the spots and stains upon our Souls, that we may wipe them out by repentance, and a new life, and a Lamp to light us to Heaven: We might still have been be­wildered with foolish fancies, and gross illusions, have followed the ignis fatuus of our heady Minds, and run violently into the Ocean of Misery, if God, who careth for us, and highly values our good, had not set out this great illuminary, his Word, to bring us back, and call us from the destruction we were ignorantly posting to. [Page 170] What an esteem and veneration ought we to have then for the Scriptures? How dear should they be to us? We cannot read and meditate on them too often, we can­not be too wise for Heaven, nor too much acquainted with our selves. Our selves are a great Mystery, which requires a good Judgment, a discerning Spirit, and a sa­gacious Mind, to comprehend; and the Scriputres mightily help us in the know­ledge of our selves; by them, as one of the Fathers has it, all Men may be amend­ed, the weak strengthened, and the strong confirmed; so that surely there are none, who are enemies to the reading of God's Word, but such as either be so ignorant, that they know not how wholsom and salvisick it is, or else be so sick, that they loath and stomach at the most comforta­ble and adapt Medicines to heal their ma­lady; or so ungodly, that they would with all persons might continue in blind­ness, and gross ignorance of God and themselves. It is a lamentable conside­ration, that the Bible, which treateth of Mens salvation, and teacheth them how they may make sure of Heaven, should be so much slighted as it is; that Novels, Romantick, Hisicries, and Pedantick Poetry, all but hu­man Wit and Invention, should be read [Page 171]with such attention and curiosity, with an eager appetite, and a well-pleased fan­cy, and the Word of God, which hath brought light and immortality into the World, hurried over, and slovenly perused, as if it were a dull, sapless, and heavy composition, not worth Mens while to carry in their memories. It will turn to a dismal after-reckoning, when God shall judge the contemners and despisers of his Oracles; when they shall be tried by that Word, which now they disdain; and the threatnings therein de­nounced, which now they laugh at, shall be put in full execution; better they had never heard of a Gospel, or a Jesus Christ; better they had lived in some dark corner of the earth, where the Sun of righteousness never shined.

Secondly, If we hope and wish for the continuance of God's Word among us, if we would that it may be a savour of life unto life to us; in fine, if we would have that righteous­ness wherein we must stand before the Son of Man, when he comes attended with his mighty Angels to judge the World, and to determine every Mans final state, then it highly concerns us to put a separate value upon the Scriptures, to read them as the Oracles of God, to believe them as the contents of his Will concerning us, and to order our Lives and Conversations [Page 172]according as they direct us. To revere them, as they bring the glad tidings of Salvation, and to admire them as they contain wonderful expressions of the Divine Love to us. They instruct us how to behave our selves in all conditions of Life. If we are rich, they counsel us to be humble, meek, and con­descending; to be indifferently affected with our Wealth, that we may not be too much incumbered with cares, fears, and uneasie jealousies, which disturb the Mind, distract the Thoughts, and make Men un­apt for the Kingdom of Heaven. If we be poor, the Bible even improves and sweetens an adverse state, by counselling us to cast all our care upon God, who careth for us, to put our confidence in him; to present our Pravers to him, who, if he grant not those things we pray for, yet some other he knows most suitable and convenient for us, and at last will reward us with the fe­licities of his Kingdom, for our faith, pa­tience, and continuing in well-doing.

In fine, the Bible has a Salve for every Sore, Medicaments of all sorts; it cures blindness of Heart, weakness of Judgment, the in­constancy of Faith, and makes a Christian such a one as God would have him to be. Is then this Book to be slighted, and thrown [Page 173]by as useless? Can Men be unwilling to peruse and meditate upon it, or think their time ill spent in reading it? Can they be better imployed than in acquainting themselves with God's Will, and search­ing how they may fullfil it? How they may pass through this troublesom and vexatious World blameless, that they may commence a happy and blessed Eterni­ty? What can be compared with the Soul? And what loss so irreparable as the loss of it? Insomuch that our Saviour says, What will it avail a Man, if he had the Worlds wealth, every thing that is great, good, and desirable in it, and lose his Soul? All that he has cannot make him satisfaction, or repair his damage. What therefore should be every Mans study so much, as to provide for the after state of his Soul, to read and ponder the ways and means he must use to prepare his Soul for the embraces of the Father of Spirits? How melancholy soever Men may think it is, to fill their Minds with the thoughts of Death, Judgment, and Eternity, yet when they come to die, they will earnestly wish themselves well provided for their Voyage into another World. Let them therefore lose no time in health, but read diligently, meditate seriously, and practise conscionably, the Word of God; [Page 174]which, by Divine Grace, and their own en­deavours, will make them wise unto Salvation.

Finally, and to conclude; As we are Christians, let us have a special regard to God's Word, and, with the Psalmist, hide it in our hearts, that we may not sin against our Maker. Let it be our Coun­sellor, our Guide, and Director, that all our Actions, Words and Thoughts, may be pure and blameless. And that we may thus order our steps, let us pray as our Church: O Blessed Lord, who hast caused all Holy Scriptures to be written for our Learn­ing, grant that we may in such-wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace, and ever hold fast the blessed hope of everlasting Life, which thou hast given us in thy Son Jesus Christ our Lord; to whom, with the Father, and the ever Blessed Spirit, be given all Honour, Praise, Thanksgiving, and Obedience, now, henceforth, and for evermore. Amend.

THE Rich Man still pursues his Request, not being satisfied with that answer Abraham made him; If one whom my Brethren knew was dead, should appear, and speak to them, giving them a Relation, that he saw their Friend in a very miserable and afflicted State, covered with unquenchable flames, from the head unto the foot; and that if they did not reform, and take up, they must certainly undergo the like torments: This would be an irresistable argument, [Page 176]and have such a powerful effect upon them, that they would presently bethink them­selves, change their lives, and throughly repent of their past mis-spent time. The slight, and hollow speech of a Ghost would fright them into better manners, and sen­sibly convince them. To this Abraham re­plies, If thy Brethren hear not Moses and the Prophets, neither will they be persuaded tho' one rose from the dead. If the standing Revelation of God, so well attested, be not sufficient to confute them of their er­rours, and bring them to rights; in all probability, they would be as stubborn and inflexible, if God should work a special miracle in order to their Conversion. As for instance, if he should dispatch a de­ceased Soul, and charge it to testifie unto them, that if they will not forsake their debaucheries, and exert new and vertuous Habits, they shall certainly fall as so many Victims to his Vengeance. There is hardly any passage in Scripture, which more asserts the stubbornness and inflexi­bleness of sinners hearts, than this; nor any text that looks more dismally upon persons sitting under the means of Grace, reading and hearing the word of God, and yet perceive not their hearts softned, and brought to yield, by its quickening [Page 177]and converting Power. It is a very rea­sonable conclusion; that if the Holy Scrip­tures, which have brought many out of darkness and gross ignorance, humbled many a perverse, and molified many a seared heart, and fetched abundance of Strangers home to Christ Jesus's fold; I say, if these convincing and influential means work not upon sinners, to repent, believe, and live up to that express holi­ness which they require; it is very much to be doubted, whether any extraordinary Revelations would ever effect or reach them. For though sensible demonstration be the great­est advantage imaginable, to moral persuasion; yet these things are under no Divine appointment to such an effect. It is not so much to be wondred at, that the intem­perate see their fellow-sinners struck suddenly dead by an invisible hand, and yet unconcernedly drink to excess, and every day gratifie their luxurious and thirsty appetites with large and unlimitted draughts. That multitudes of sinners are unexpectedly hurried into the other mi­serable world, and their Companions not in the least affected with such instances of Divine Vengeance; but obstinately per­sist in iniquity, as if there was no God to [Page 178]condemn, nor a Devil to punish them. What can awake and rouze Men out of the sleep of sin if such sensible evidences as these, such special demonstrations of Gods fury, doth not alarm and strike them with fear and trembling? but to the further prosecution of the Text; The rich Man saith to Abraham, Nay, but if one ment from the dead to my Brethren, they would repent. Abraham saith unto him, If they believe not Moses and the Prophets, neither will they be persuaded though one rose from the dead. That which is very natu­rally proposed to our consideration from the words, is this, (Viz.) That if men give no heed to the written word of God, attested and confirmed by mighty miracles, and asto­nishing nonders, if they are not persuaded to quit their sine to change their evil minds, and walk with care and circumspection, by the Holy Scripture; in all probability they would not be Converted, if some mighty mi­racle was wrought, in order to their Refor­mation; As for [...], If a departed Soul was commissioned by God to appear to them. And this shall be the subject of my ensuing Discourse to prove And in order to this, it is necessary to make out these two Things.

First, That the fixed Revelation of Gods Will, has more power and force to convince and reform men, than a singular, special mi­racle, wrought to that purpose, can have.

Secondly, That should God condescend to gratifie a wicked Man's vain curiosity, by cau­sing one to rise from the dead, and to testifie unto him, that the course he takes, without speedy amendment, will be the eternal ruine of him, and that the preparations in Hell are very terrible and insupportable; yet he will invent arguments, and propound reasons, to fortifie himself, that he may not be affected with, and influenced by an such apparition, and frightful Relation; as he heretofore did to withstand the prevalent motives of Religion. If they hear not Moses and the Prophets, nei­ther will they be persuaded, though one rose from the dead. I begin with the former of these two, namely,

First, That the fixed Revelation of Gods Will, here in the Text, termed, Moses and the Prophets, has more power and force, to convince and reform Men, than a singular, special miracle wrought to that purpose, can have. The less may be said under this Head, because I have very largely treated of the Scripture, as the only appointed means, for the Conviction, Conversion, [Page 180]and Salvation of sinners, in my last Dis­course, wherein I urged, that most ex­cellent and comprehensive character, the Apostle St. Paul has left upon record, of Gods Holy Word, 2 Tim. 3.16, 17. It is profitable for Doctrine, for Reproof, for Cor­rection, for Instruction in Righteousness; that the man of God may be perfect, throughly furnished unto all good works, that is, it will, if good heed be given to it, make a Christian as compleat, as possibly he can be in this life. As also that other most eloquent and affecting commendation, the same Apostle elsewhere expresses of the Scripture, Heb. 4.12. It is quick and power­ful, and sharper than any two-edged sword; piercing even to the dividing asunder of Soul and Spirit, of the joynts and marrow; and is a dijcerner of the thoughts and intents of the heart. Meaning in brief, That the word of God is so sagacious and search­ing, that it is able to work a thorough Reformation in men; not only with re­spect to their outward Actions, and more visible Morals, but with regard also to the I houghts and Purposes of their Hearts; making them Pure and Blameless, Holy and Innocent; that so men may be abso­lutely prepared for Heaven, being not on­ly outwardly, but inwardly vertuous. But [Page 181]that which I shall further urge for the proof of this Point, namely, That the standing Revelation of Gods will, here called in the Text, Moses and the Prophets, hath more power and force to convince and reform Men, than a singular, special miracle wrought to that purpose can have; is this; It is not only the appointed means, but God has ordained no other to reclaim men. He will not that they be convinced, so much by Sense, as by Reason; not so much by Ocular Demonstration, as Rati­onal Conclusions. And therefore it argues, that those men, who are not won and brought over by the insinuations of the Gospel, but expect some extraordinary deal­ings to convict them, are desperately har­dened, and must perish without remedy. It would infinitely detract from the power and authority of Gods word, and render it insignificant and invalid, if, when men out of a fond humour, and perverse dis­position, refuse to hearken to, and be con­verted by it, God should deviate from the ordinary rule, by permitting Spectrums or Ap­paritions to discourse with, and persuade them to break off their sins by a timely repen­tance. His promises and threatnings would take but little effect, nay, men would scarce have Faith enough to believe them, if such [Page 182]extraordinary methods were commonly used to cure Men of their obstinate blind­ness, and perverse infidelity. But where­fore should God answer Mens vain curio­sity? Why should he confute them of their Errours, by new and strange means, when the truth of Christianity hath been attested by wonders and miracles, by the blood of Martyrs, who died for the Confirma­tion of it and by the Conversion of many thou­sands since? It must be concluded, that they were weary of their lives, very soft, and easie, melancholly, fanciful Persons, who would thus embrace death, relinquish their interests, goods, and possessions, for the sake of the Truth, of which they had no apparent testimony. They must ima­gine, the world has lain a long while in Ignor­ance and Darkness, amused only with fictious Relations, and vain Genealogies; and that those who died long since in the belief of the Scripture, are without hope; Or, otherwise how is it, that the Oracles of God are not more credited by them? Why are men so seared and impenitrable, that the word of God, which is quick and power­ful, and sharper than any two-edged Sword, loseth its Vertue, and its healing Opera­tions upon them quit defeated? And fur­thermore,

If God had discovered any insufficien­cy in his Holy Word, that it was not able to turn mens hearts; he would have used some other methods to that end, and not have permitted so many thousands to have lived and dyed in their sins, to whom is reserved the blackness of darkness for ever. He would not suffer poor Souls to run into the Labyrinth of Despair, nor o­thers to be hardened, if his word alone, which hath brought Life and Immortality into the world, was not capable, or had not sufficiency of Doctrine, to instruct and guide them in the path that leads to Heaven: Nor would our blessed Saviour have pronounced such terrible woes against the Unbelieving Jews, nor had Divine pro­vidence cursed them, who were once his peculiar People, a chosen Generation, a royal Priest-hood, as he did by scattering them all the world over, but no where incorporated into a Nation, a standing and visible mark of Vengeance upon them; I say, this people would not have been so severely dealt with, upon the account of their infidelity; If the word preached by the Holy Jesus, and confirmed by miracles and un­usual signs, was not convincing and influenti­al. Wherefore it is sadly recorded of them, John 12.40. That God hath blinded [Page 184]their eyes, and hardened their heart, that they should not see with their eyes, and under­stand with their heart and be converted.

From hence I draw this Conclusion, That when men arrive to such a pitch of daring presumption, as to give little or no heed to the written word of God; all other means used for their Conversion, such as Preaching, friendly Counsel, and Admonishment, seldom affecteth, or work­eth a change in them. Hence a Friend be­cometh anothers Enemy, because he tells him the truth, mildly reproves him for his sin, sorrowfully tells him what a desperate condition he is in, and what he must ex­pect if he persists and dies in an irrepent­ant state. By such, Gods Ministers, and their wholesom Discourses, are reproached; those Sermons which they should use as medicaments to heal their wounded Souls, are made their sport and pastime, fitting only to be Subjects of vain wit, and frothy drollery. It is a sad presage of final ruine, when the standing Revelation of Gods Will doth not work upon men, to the changing of their manners and turning them from under the power of Satan, unto God. In all pro­bability neither an Angel from Heaven, nor a damned Ghost from beneath, could ever reach and overcome them. For if that word, [Page 185]which was ushered into the world with Thundrings and Lightnings, delivered by the Prophets by God's special Order and Inspiration; and to strengthen the credi­bility of it, was rehearsed and promul­ged by Jesus Christ, and that the know­ledge thereof might be universally spread, was delivered by the same Jesus to the A­postles; and, that succeeding ages might not be brought up in ignorance, and live and dye without the knowledge of God, and their Duty, was handed down from the Apostles to Us; That word, that reformed three thousand Souls at one time, Converted Heathens, who had no other sense of their Maker, than what they received from the Book of Nature; and brought over multi­tudes to the Profession and Practice of Christianity, who never heard of it before. I say, if this word of God, which has a­bundantly evidenced its power and effica­cy, and is the means of that Piety and Religion practised in our days, cannot pre­vail with men, their stubbornness and wilful infidelity, defeating its aptness and influence; we may very reasonably con­clude, that if a special miracle was wrought to convert them, it would be to no purpose. But here, notwithstanding what has been already urged, some may yet say in the [Page 186]Language of the Text, But if one rose from the dead, we would repent. The Mo­tives and Arguments of the Gospel being still, and the same, and which by expe­rience we find have not power enough to reclaim us: some new method used for our Conversion, as an Apparition or Ghost, would, above any thing else, persuade us. Now how little this would affect them, I shall shew in the prosecution of the second Point, which is,

Secondly, That should God condescend to gratifie a Wicked Mans vain Curiosity, by causing one to rise from the dead, and to testi­fie unto him, that the course he takes, without speedy amendment, will be the eternal ruine of him, and that the preparations in Hell are very terrible and insupportable; yet he will invent Arguments, and propound Reasons, to fortisie himself that he may not be affect­ed with, and instuenced by such an Apparition, and frightful Relation; as heretofore he did, to withstand the prevalent Motives of Religi­on. It is not to be disputed, but that if a Spectrum or Ghost should appear to a very wicked man, suppose it to be an aerial Representation of his Companion; who, with a hollow Voice, dreadful Visage, and lamentable Utterance, tells him, that [Page 187]there is a God, both just and powerful, and that there is an eternally happy, and miserable state; and that it is his misfortune to be doomed to the latter which, in his life-time, he used all the means he could to banish from his thoughts; and that if he does not speedily amend his life, and heartily repent of the many wickednesses he has wilfully, and presumptuously commit­ted, as they were formerly Compani­ons in sin, so they would be unhappy Fellow-sufferers, in a lamentable Eter­nity.

I say, I question not, but if a Ghost should appear to any of us after this manner, it would make some impression upon us. But then, whether or no this miracle wrought, would so prevail with a man who has habituated himself to Wickedness, as to work a Reformation in him? It is to be supposed, No: For after the surprize is over, those heats allayed, which were at first stirred up in him, he will quickly invent excuses and arguments, why he should not effect that Reformation, he has so much aversi­on from. For,

First, Tho' he was deeply touched at first, and all his Powers in such a conster­nation [Page 188]that he was scarce himself, yet be­ing recovered from the fright, the incli­nation he has to sin will put him upon doubt and scrutiny, and to question the reality of the thing: He knows not but the Vision was only the effect of Melancholy, and a drooping Mind, or the imagination of a distempered Brain. He knows, that when Persons lie under the extremity of a Fever, their fan­cies are very whimsical, and suppose they see frightful shapes, & a company of Fiends about their Beds, or that they see Hell open, and abundance of Souls tormenting there. That some, who are naturally frightful, suppose an Apparition instead of their sha­dow, and will scarce be beaten out of that strong Illusion; and thus the World comes to be filled with relations of Ghosts or Ap­paritions. He knows that some, by strength of fancy, will imagine a cluster of Clouds to be an Army of Men ingaged in a pitch'd Bat­tel; and why may not the Vision, which he saw, be only an imaginative shape, no­thing real, but a thing framed in his dis­ordered Mind? It is easie for a Man, who is not willing to believe any thing of this nature, to bring himself to such an opi­nion, to evade and shift off the thoughts of it, that they might not disturb and trouble him in his wickednesses. But [Page 189]then he is much more encouraged, when he tells his idle and wanton Companions the relation, who, upon hearing it, will not forbear jesting him out of the conceit; nor will they want arguments to convince him, that he was either in a Dream, or was pensively musing, or was imploying his thoughts about Stories which tell of Ghosts and Spirits, and so giving way to them, foolishly conjectured that his melan­choly fancy metamorphos'd it self into form and shape. But he must banish all such whimsical Notions, and never credit any thing of that kind, or otherwise he must forsake their Society, and not din their ears with such Nonsence, but those who are easie, too credulous Persons, who spend their time in carrying such ridiculous re­lations up and down the World. But,

Secondly, Supposing, that notwithstand­ing all this, he cannot easily baffle the credit of his Senses; for tho' he has hitherto used all the means he could, to banish the be­lief of the Vision, yet he cannot be fully per­swaded, but that there was somewhat in it. My blood, says he, would not so suddenly, without some extraordinary cause, fly in my face; nor would my powers ruffle together in such confusion, if something praeter-natural [Page 190]had not made towards me. I was neither a sleep, nor musing, but perfectly in my senses, when I saw the Apparition; and therefore I cannot deny Matter of Fact. But still the great love he bears to sin, will put him upon framing another Argument. It is true, I was amazed at a Vision, but how do I know that it was one risen from the Dead? It might, peradventure, be a hu­man Body, dress'd up in Grave-cloaths, imitating the walk and gesture of a Ghost, who intended, by this Religious fraud, to scare me from my sins; but it so confound­ed him, that he could not distinguish truly between the Imposture, or the Reality. But supposing it is no fraud, but indeed a Spirit, yet he knows not whether it be his Friend; if he was convinced of this, he would credit his relation, and imme­diately change upon it. But, for ought he knows, it may be one of those evil Spi­rits in the Air, who disturb and fluster Men, and possess them with strange whim­sies, fancies, and frightful imaginations; and therefore, till further conviction to the contrary, he will not be influenced, and wrought upon, by any Spirit of that Or­der, since I know, and have heard, that they are maliciously bent against us, and would do us much more mischief than [Page 191]they do, if they were not limited and re­strained by a superior Power. But,

Thirdly, As it is not to be doubted, that such a Man as I am now speaking of, will create and raise many Arguments, to with­stand the force and influence of such a Mira­cle wrought in order to his Conversion, so there is one more yet remaining, which he may probably urge, to sortifie himself against Conviction and Conversion: And that is, the unusualness of such kind of means, as a Spirit, or Apparition, to bring Men to Re­pentance. It is true, he has been haunted; but why he, above the rest of Mankind? The singularity of the thing will increase his doubt. If the Neighbourhood where he lives were thus disturbed, or if any of his near Acquaintance should come and tell him, that at such a time they were surpri­zed by a Ghost, who told them, That if they continued in that course of Life they so vigorously prosecuted, they would be as miscrable as himself, who suffers eternal torments for committing the very same sins they now live in, this relation would indeed alarm him, and make him suspect his present circumstances, and leave those Vices he is diss waded from. But since none that he knows of are thus handled, [Page 192]he has no reason to credit the relation of the Spirit. If such means of Conviction were rational and powerful, doubtless others would be afforded them as well as he; but since he hears, nor knows of none, he shall not take things upon trust, but continue unperswa­ded as he is. Thus we see how Men, who withstand the Motives of Christianity, re­fuse to be reformed by Moses and the Pro­phets, by Jesus Christ and his Apostles; will also find out shifts and ways to evade the force and argument of a Spirit, should one be sent on purpose to convert them. And thus is Abraham's Answer made good to the Rich Man, who importunately desired him to send Lazarus from the dead, to testifie to his Brethren, for that they could not withstand the force of such a Miracle wrought for their Re­formation. No, says Abraham, If they will not believe Moses and the Prophets, neither will they be perswaded though one rose from the dead. And now I proceed to make some special application of the whole, and then conclude. And here,

First, We learn the danger of refusing to be reformed by the publick and standing reve­lation of God's Will; that we become so de perately hardened, that nothing else, no not a Miracle, would have any influ­ence upon us, because we dis-believe that [Page 193]Word which is so well attested by Moses and the Prophets, by Jesus Christ and his Apostles, and the blood of Martyrs; and an Apparition doth not carry along with it such a rational Conviction. Besides, we have al­ready heard how many ways the force of an argument, drawn from ones appearance from the dead, may be evaded; but now none of these pretences can be made against the evi­dence of a standing revelation, so well attest­ed, and confirmed by Miracles, Signs, and Wonders. It is the fond and vain fancy of some, that if they had lived in our Sa­viours time, and had seen him work Mira­cles, restore the Lame and Paralytick, raise the Dead to Life, open the Eyes of those that never saw, and the like; or if they had seen him hanging on the Cross, in a great agony, and giving up the Ghost; or if they had seen him after his Resur­rection, they should certainly have been Converted, and become eminently holy Persons. What a gross illusion is this? If now they will not be reformed by the Motives of the Gospel, which in time was faithfully penned by the Evangelists, who both knew and conversed with our Sa­viour, heard his Sermons, and saw those mighty Wonders that he wrought; who were Witnesses of his Resurrection, and held [Page 194]Conferences with him after he rose from the Dead: I say, if they will not be reform­ed by the Writings of the Evangelists, neither would they if they had lived in the days of our Saviour. Again; some wait for the powerful influences of the Blessed Spi­rit; that is, sin on, till God shall please to turn their hearts. Wherefore look they for any other means, than the Rule of the Scriptures, which, though indeed they are not absolutely converting, with­out the assistance of Divine Grace, yet they are in order to it: And we know not any, who prize and venerate the Word of God, make it their constant stu­dy, and earnest desire, to believe the Pro­positions, and live up to the Rule of Life therein prescribed, but are enabled, and wonderfully assisted in their pious endea­vours. And if Men are void of Grace, it is because they make not a right use of the written VVord; which bids them ask, and they shall receive; to seek and they shall find; to knock, and it shall be opened: which bids them humbly to read, and search, and in them they shall find eternal life. It is Mens wilfully shutting their Eyes, and harden­ing their Hearts against the knowledge of the truth, which makes them so little be­nefited by the Gospel.

Secondly, From what has been said, we learn how guilty and inexcusable they are who still continue in Insidelity, or are vicious in their Lives and Conversations, notwith­standing the goodness of God in vouchsafing them the light and liberty of the Gospel. What will these kind of Men be able to plead for themselves, when they are, by the sound of the last Trump, summoned to Judg­ment? Will they vainly pretend that the Word of God was not influential enough, or the Motives used therein too weak to work upon them? Their own Hearts will confute them, and too plainly mani­fest their own stubbornness. How faith­less or perverse soever Men be in this life, yet in the other they will be more slexible and believing; and to their own shame con­fess, that God Almighty did all that be­came such a Being to make them happy; that nothing was left undone, or that was necessary to convince their Reason and Understanding; but it was their petu­lant follies, obstinate perversenesses, and treacherous infidelities, presumptuously shut­ting their eyes, and hardening their hearts, which were the cause of their unhappi­ness. How will the Rich Man, and his five Brethren, rise up in Judgment against such Infidels! They would not believe Moses and [Page 196]the Prophets; but these would not believe, neither Moses, nor the Prophets, nor Jesus Christ, nor his Apostles. The Pagans, Turks, and the rest of those ignorant Peo­ple, whom Moses never watered with the Dew of Heavenly Doctrine, will rise up in Judgment against them, who ha­ving no more knowledge of their Crea­tor, than they learn from the Book of Na­ture, live more morally than many of us do. Certainly such Men have no thought, how they shall be able to stand before the Son of Man when he comes to Judg­ment; they do not consider what it is to appear before the tremendous Bar of Justice unprepared, there to give an Ac­count of the Sins of a whole Life, and not one of them repented of. To appear be­fore an earthly Judge in a bad Cause, and to be too well convinced that there are Witnesses enough to condemn us; this is Matter of great Trouble and Concern, and makes a Man very uneasie: But to appear before the Judge of Judges, who sits upon eternal Life and Death, as a Male­factor, who lived and died so, and to have the glorious Company of the Apostles, the goodly Fellowship of the Prophets, and the no­ble Army of Martyrs, a great Cloud of Wit­nesses against us, is infinitely more fur­prising [Page 197]and terrible. And, O, the great Condemnation of those, who have a long time lived under the sound and preaching of the Gospel, and have had the tenders of Salvation again and again offered to them! It had been better for them, if they had never been born; it shall be much more tolerable, in the day of Judgment, for the Sodomites and Sidonians, than for them.

To conclude; As we hope to fare well, when Jesus Christ comes to Judge the World; as we would, that he should say unto us, Well done, good and faithful Servants, enter ye into the Joy of your Lord: Let us be all convinced by the publick and standing Reve­lation of God's Will; that is, by the Gospel of Jesus Christ. So, when he who is our Life shall appear, we also shall appear with him in Glory, Now to God the Father, God the Son, and God the Holy Ghost, be given all Honour, Praise, Thanksgi­ving, and Obedience, now, henceforth, and for evermore. Amen.