SER M. authority as for any books in the world, and fo much as may fatisfy men in other cafes, and therefore not to be rejected in this. CXXVII. 2. That those who wrote those books were men of integrity, and did not wilfully falfify in any thing; and this cannot reafonably be denied, because these very perfons gave the utmost evidence that men could give of their integrity. The highest atteftation that any man can give of the truth of what he relates, is to lay down his life for the teftimony of it; and this the apoftles did. Now if this be granted, that they did not falfify in their relations concerning the miracles of CHRIST, and his refurrection, and the miraculous gifts which were beftowed upon the apoftles after his afcenfion; this is as great an evidence as the world can give, and as the thing is capable of, that our SAVIQUR was a teacher come from Gop," and that the apoftles were extraordinarily affifted by the HOLY GHOST; and if this be granted, what can be defired more to prove the divinity of their writings? 66 But it may be faid, that tho' the apostles were granted to be men of integrity, and that they did not wilfully falfify in their relations, yet they might be mistaken about those matters. But that they were not, we haye as much evidence as can be for any thing of this nature, namely, that the things which are related are plain fenfible matters of fact, about which no man need mistake, unless he will; and they did not write things upon the report of others, who might poffibly have designs to deceive, but upon the fureft evidence in the world, their own knowledge, and the teftimony their senses; "the 66 CXXVIL "the things that we have feen and heard teftify we S ERM. unto you.' "So that if they were mistaken in these things, no man can be fure of any thing; and by the fame reason that we disbelieve the authority of the scriptures upon this account, we must believe nothing at all. This is in fhort the whole force of the argument for the divinity of the scriptures, which I might have enlarged infinitely upon; but I defign now only briefly to represent to you, that we, who live at the distance of fo many ages from the time of this revelation, are not deftitute of fufficient evidence for the authority of the fcriptures, and fuch evidence, as they who reject in other cafes, are efteemed unreasonable. I should come now to the 5th, and last thing, namely, That it is unreasonable to expect that Go D fhould do more for our conviction, than to afford us a ftanding revelation of his mind and will, fuch as the books of the holy scriptures are. But this I fhall refer to another opportunity, in a particular difcourfe upon the 31st verfe, which contains the main defign, the fum, and fubftance of this whole parable. SER SERM. The third The parable of the rich man, and Lazarus. LUKE xvi. 31. If they bear not Mofes and the prophets, neither will they be perfuaded though one rofe from the dead. T HESE words are the conclufion of that excellent parable of our SA V 10 UR CONcerning the rich man and Lazarus, and fermon on they are the final anfwer which Abraham gives to this text the rich man's laft requeft; who being in great torat White- ment, and not able to obtain any ease for himself, hall, anno is represented as concerned for his relations, whom Preach'd #678. he had left behind him upon earth; left they alfo by their own careleffnefs and folly fhould plunge themfelves into the fame mifery that he was in, and therefore he begs of Abraham, that he would "fend "Lazarus to his father's houfe, where he had "five brethren, that he might testify unto them, " left they also should come to that place of torment.' To which request Abraham answers, that there was no neceffity of fuch an extraordinary course to be used towards thofe who had fufficient means of conviction fo near at hand, if they would but hearken to them, and make use of them. "Abraham faith unto him, they have Mofes and "the prophets; let them hear them." But the rich man preffeth his request further, upon this reason, that they might not perhaps be CXXVIII. moved by Mofes and the prophets, nay it was SER M. likely they would not be moved by them; for they had always had them, and yet they remained impenitent but if a fpecial meffenger should be fent to them from the dead, this certainly could not fail to awaken them, and bring them to repentance, "And he said, nay, father Abraham, but "if one went unto them from the dead, they will "repent." To which Abraham makes this peremptory reply, "If they hear not Mofes and the "prophets, neither will they be perfwaded, tho one rofe from the dead." ver. 30. In which words Abraham abfolutely denies that there is any fuch probability, much less certainty that those who reject a public credible revelation of GOD, fuch as that of the holy fcripture is, fhould be effectually convinced by a messenger from the dead. And our SAVIOUR brings in Abraham delivering himself very positively in this matter, and therefore we may prefume it to be our SAVIOUR'S own fenfe, and may rely upon it for a truth; which however at first it may not be fo evident, yet I hope in the progrefs of this difcourfe to make it fufficiently clear. But before I undertake that, I fhall premise a caution or two to prevent all mistake in this matter. First, that we are not to understand thefe words too strictly and rigorously, as if the thing were fimply and in itself impoffible, that a man who is not convinced by hearing or reading Mofes and the prophets, should be brought to repentance any other way. For it is very poffible in the nature of the thing, yea, and likely enough, that a man who is not CXXVIII. SER M. not convinced by calm evidence and perfuafion, may yet be very much wrought upon by a ftrange and amazing accident; and if one, whom he had known when he was alive, should appear to him from the dead, and declare the certainty of a future ftate, and the condition of things in another world, there is little doubt to be made, but that this would more rouze and awaken him to confider his danger, than all the threatnings of God's word; and 'tis very poffible that by the concurrence of GOD'S grace this might prove an effectual means to convince fuch a man, and to bring him to repentance. And yet for all this, it is not probable upon the whole matter, and if all circumftances be duly confider'd, that this fhould generally have a permanent effect upon men, fo as throughly to reclaim fuch perfons as do obftinately refift the light and counfels of God's word. Secondly, Another caution I would give is this, that we are not to understand thefe words fo, as to weaken the force of that argument from miracles for the proof and confirmation of a divine doctrine, as if our SAVIOUR intended to infinuate, that miracles are not a proper and fufficient argument to convince men. For our SAVIOUR does not here oppose Mofes and the prophets to a miraculous teftimony; but he advanceth the publick evidence and teftimony which Mofes and the prophets had above the evidence of a fingle and private miracle; for Mofes and the prophets had their confirmation from miracles; and miracles are the great evidence and atteftation which God hath always given to the divinity of any perfon or dotrine; and therefore Abraham cannot be thought to |
