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sliding, the more it has a tendency to enhance guilt, to provoke God, and to harden the heart.

We, in this land of light, have long enjoyed greater advantages than most of the world. But the advantages which persons are ander now for their salvation, are perhaps tenfold what they have been at such times as we have ordinarily lived in; and backsliding will be proportionably the greater sin, and the more dangerous to the soul. You have seen God's glory and his wonders amongst us, in a most marvellous manner. If, therefore, you look back after this, there will be great danger that God will swear in his wrath, that you shall never enter into his rest; as God sware concerning them that were for going back into Egypt, after they had seen the wonders which God wrought for Israel. Numb. xiv. 22, 23. “ Because all those men that have seen my glory and my miracles, that I did in Egypt, and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it.” The wonders that we have seen among us of late, have been of a more glorious nature than those that the children of Israel saw in Egypt, and in the wilderness.

We know not but that great part of the wicked world are, at this day, in Sodom's circumstances, when Lot fled out of it; having some outward, temporal destruction hanging over it. It looks as if some great thing were coming; the state of things in the world seems to be ripe for some great revolution. The world has got to such a terrible degree of wickedness, that it is probable the cry of it has reached up to heaven ; and it is hardly probable that God will suffer things to go on, as they now do, much longer. It is likely that God will, ere long, appear in awful majesty to vindicate his own cause; and then none will

; be safe that are out of Christ. Now, therefore, every one should flee for his life, and escape to the mountain, lest he be consumed. We cannot certainly tell what God is about to do, but this we may know, that those who are out of Christ, are in a most unsafe state.

8. To enforce this warning against looking back, let me beseech you to consider the exceeding proneness to it there is in the heart. The heart of man is a backsliding heart. There is in the heart a great love and hankering desire after the ease, pleasure, and enjoyments of Sodom, as there was in Lot's wife, by which persons are continually liable to temptations to look back. The heart is so much towards Sodom, that it is a difficult thing to keep the eye from turning that way, and the feet from tending thither. When men under convictions are put upon fleeing, it is a mere force, it is because God lays hold on


their hands, as he did on Lot's and his wife's, and drags them so far. But the tendency of the heart is to go back to Sodom.

Persons are very prone to backsliding also through discouragement. The heart is unsteady, soon tired, and apt to listen to discouraging temptations. A little difficulty and delay soon overcome its feeble resolutions. And discouragement tends to backsliding : it weakens persons' hands, lies as a dead weight on their hearts, and makes them drag heavily; and if it continue long, it very often issues in security and senselessness. Convictions are often shaken off that way: they begin first to go off with discouragement.

Backsliding is a disease that is exceeding secret in its way of working. It is a flattering distemper; it works like a consomption, wherein persons often flatter themselves that they are not worse, but something better, and in a hopeful way to recover, till a few days before they die. So backsliding commonly comes on gradually, and steals on men insensibly, and they still flatter themselves that they are not backslidden. They plead that they are seeking yet, and they hope they have not lost their convictions. And by the time they find it out, and cannot pretend so any longer, they are commonly so far gone, that they care not much if they have lost their convictions. And when it is come to that, it is commonly a gone case as to those convictions. Thus they blind themselves, and keep themselves insensible of their own disease, and so are not terrified with it, nor awakened to use means for relief, till it is past cure.

Thus it is that backsliding commonly comes upon persons that have for some time been under any considerable convictions, and afterwards lose them. Let the consideration of this your danger excite you to the greatest care and diligence to keep your hearts, and to watchfulness and constant prayer against backsliding. And let it put you upon endeavours to strengthen your resolutions of guarding against every thing that tends to the contrary, that you may indeed hold out to the end; for then shall you know, if you follow on to know the Lord.

Vol. VI.





And he said unto him, If they hear not Moses and the prophets,

neither will they be persuaded, though one rose from the dead.

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

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

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

* Not dated.


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

In this passage, Moses and the prophets seem not only to be equalized to the warnings of one from the invisible world, but to be preferred before them. They have Moses and the prophets, let them hear them : they have already those means which God in bis infinite wisdom hath seen to be fittest for them, and more suitable to their nature and circumstances than the rising of one from the dead.--But whether there can be any more than an equality necessarily inferred or not; yet if only the warnings of the Old Testament have an equal tendency to bring men to repentance, as the rising of one from the dead; then surely these, together with the much clearer revelation under the gospel-dispensation by Christ and his apostleswherein we are abundantly more plainly told of another world, and wherein life and immortality are brought to light-must have a much greater tendency and fitness to obtain these ends. Sinners are apt to find fault with the means of grace

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

But it is the indisposition of sinners to this great work, to which they are directed, which makes them find fault with their means and advantages. The slothful and negligent, who hate to bestir themselves, are they who object. “The way of the


slothful is as a hedge of thorns."-Sinners know not what they would have. They are fixedly averse to breaking off their sins by righteousness; and to make the matter the more excusable, they object against the sufficiency of their means, and so they will not believe, except they see hell, or see some person who has seen it.

But God, who knows our nature and circumstances, knows what is most adapted to them. He who made the faculties of

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

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

It might be that on such an unusual occasion, as the rising of one from the dead, for a while men would reform their lives, and possibly some might be so affected as never to forget it. But we are to consider which would have the greatest tendency to awaken us, if both were alike new and unusual, to be warned of the misery of hell by the great God himself, declaring as it were from heaven how dreadful hell is, and abundantly warning us about it; or to be warned only by a man coming from the invisible world, who had either seen or felt these miseries. It is in this view that we shall consider the matter; and we shall shew what advantages the former mode of warning has above the latter : or how the warnings of God's word have a greater tendency to awaken sinners and bring them to repentance, than the rising of one from the dead to warn them.

1. God, in many respects, knows better what belongs to the punishment of sinners than departed souls. Departed souls doubtless know what hell torments are, much better than any on

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