Scripture More Persuasive Than Miraculous Appearances
And he said unto him, Jf they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead.
The parable of the Rich Man and Lazarus conveys one of the most solemn warnings to the gay and thoughtless, that is to be met with in any part of Scripture. The descriptions which it contains of the frightful end of a life spent in thoughtlessness and sin, are awfully calculated to rouse our attention, and force upon our minds the reality of an Hereafter. Happy is it for the rich and great, who hear so seldom from their fellow-creatures the voice of truth, that their Maker has given them such plain and faithful admonitions of their peculiar dangers.
Our Lord, fi’om the beginning of the Chapter, had been speaking of the use and abuse of wealth; and of the impossibility of hating the heart set, at the same time, upon God and upon the world: No servant am serve two masters. The Pharisees ridiculed him. After a mild rebuke to them, he proceeds to confirm the whole of what he had been saying, by the parable: There teas a certain rich man which was clothed in purple and fine linen, and fared sumptuously every day; and there was a certain beggar named Lazarus, which was laid at his gate, full of sores.
Let us consider, first, the different conditions OF THESE MEN ON EARTH.
We are first introduced to a man of rank and fortune, living in the fashionable and expensive style of the day: — stately mansions — superb clothing — splendid equipage — numerous attendants — sumptuous entertainments — courting friends — and flattering sycophants were, of course, his portion and daily enjoyment: to many in his day, he was an object of admiration and envy; and a better portion than his is sought by very few, in any age: it appears that he was a young man, as he left a father and five brethren alive at the time of his death. The POOR man was as destitute as a human being could well be: he wanted the common necessaries of life: in addition to this, he was full of disease and sores; without medical aid to cure them, or even a friendly hand to bind them up; so that the dogs came and licked them: he was carried, because unable to walk; and as if no man cared what became of him, he was Ikid or cast at the rich man’s gate, to gather a scanty and precarious subsistence from the crumbs which fell from his table: thus, destitute of food, of health, of friends — an outcast from society — he protracted a wretched existence, till death relieved him from his sorrows.
It will tend to reconcile us to the seeming inequality of the situations in which they were placed by Providence, if we survey their still
MORE DIFFERENT STATES IN THE INVISIBLE
WORLD.
The rich man died, and was buried. The burial of the rich man only being mentioned) it was probably intended to be signified that his funeral was conducted with that magnificence which usually attends the burial of the great. The rich tnan died, and was buried; and in hell he lift up his eyes, being in torments. Hell! does it not exist only in the fears of fanatics? Alas! we need not doubt; for here our Saviour shews us one of our fellow-creatures, who found himself there: he closed his eyes in death, and when he opened them again he was in flames! Hear his piteous cry: Father
64 FOURTH SKRMOy.
Abraham J have mercy upon me: I am tormented in this flame. What a change had ensued! To pass from the warm precincts of life to the cold chambers of the grave is appalling, even in thought, to human nature: but, to exchange the soft pillows of ease for a bed of fire — the enjoyment of sumptuous banquets, for the want of even so much as a drop of water to afford a moment’s ease — to find friends and acquaintances all gone, and himself left alone with infernal fiends — what a transition for a votary of the world! no amusements, no employments, no rest, no hope, but irremediable agony and endless despair! Abraham replied to the rich man s request, that the difference of the situations in which he and Lazarus were, was occasioned by what had happened to them both on earth: Remember, that thou, in thy lifetime, receivedst thy good things. Remember! Had he remembered on earth, he would not have been called to remember in hell. It is for want of remembering that people perish. They must not be reminded of death: such topics must be carefully excluded from conversation, lest they should induce melancholy. Thus they are forgotten, till the remembrance returns in hell! Remember, that thou, in thy lifetime, receivedst thy good things. He was not to blame for being rich; for wealth, honestly Jiained, is God’s gift:
but he Milued those thhigs more than any thing spiritual. He called them his good things!
Abraham, in answer to the Rich Man’s request that Lazarus might come to him, said, that there was no passing from heaven to hell, or from hell to heaven: If there had been, Abraham would have prayed for him. Hence we may learn that to pray for the dead is useless. God has given us life as a time of probation and trial; and the Scripture always grounds its exhortations to diligence on this, that the night of death cometh, when no man can work (John ix. 4); and that whatever our hand findeth to do, ive should do it with our might; for there is no work, nor device, nor knowledge, nor luisdom, in the grave ichither we go (Eccl. ix. 10); and that, at the Day of Judgment, we shall receive according to the things done in the body, no reference being made to the things which we do or suffer in a separate state while our bodies are lying in the grave
The Rich Man, finding his first request could not be complied with, begged that Abraham would send Lazarus to his father s house, and to his five brethren, lest they also should come to the same place of torment. This is remarkable. While on earth, he only thought of his pleasure or interest; and did not think it worth his 66. lOlKTH SKR-MOX.
while to be at much pains about his own soul, and much less about those of others: but now he is of another mind; and is sensible that if his brethren, who lived in the same neglect as he did, knew what hell is, they would take more care. Abraham saith unto him, They have Moses and the Prophets — let them hear them: they have already abundant warning — 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: to which he answered, 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 Old Testament. They would not be persuaded: that is, to forsake their sins and turn to God, though one rose from the dead — though one should go either from Heaven, where they see the torments of the damned; or from Hell, where they feel them.
I. It is this point that we propose to illustrate — the WARNINGS OF GODS WORD ARE MORE ADAPTED TO BRING SINNERS TO RE-PENTANCE, THAN THE RISING OF ONE FROM THE DEAD.
Sinners are disposed to think, that, if they had ever seen hell, or had seen a person who had felt it, they would forsake all their sins, and do all that-titey could to escape it: but as they are only told of it in the Bible, they often think that it may be a mere delusion and fancy. But sinful men know not what they would have. They are fixedly averse to break off their sins by righteousness: therefore, to excuse themselves, they object against the sufficiency of their means. But God, who knows our nature and circumstances, know s what is most adapted to us: He, who made the faculties of our souls, knows what will have the tendency to affect them: in contriving and appointing the means of our salvation, he chooses better for us than w’e should ourselves. If a person were to rise from the dead, and give a particular account of what he had seen, he would probably frighten many who are not terrified by reading the Bible: it would very much affect them, on account of the novelty of the thing. Men are apt to be much affected by strange things, and to be much affrighted at spectres in the dark, because they are unusual: but if they were as common as preaching is, they w ould lose their effect. On such an unusual occasion as the rising of one from the dead, men might perhaps reform their lives, and would never forget what they had seen. But we are to consider which would have the orveater tendency to awaken r’2
US, if both alike were new and unusual; to be warned by the great God himself, or by a man coming from the invisible world. It is in this view that we shall consider the matter, and we shall shew what advantages the former mode has above the latter.
1. God knows better thax departed souls, what the punishment of sinners is.
He is everywhere present with his all-seeing eye. He pervades all space. If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there! (Ps. cxxxix. 8). He is present there, where they feel the misery; and he sees into the innermost recesses of the hearts of those miserable spirits — he sees all the anguish there, for he upholds them in being. They, and all their powers, are in his hands. Besides, it is his wrath, which they endure: he measures out to them their several portions: his anger is that fire, in which they are tormented. He, therefore, is certainly able to give as clear and distinct an account of hell as the miserable inhabitants of it. He too alone knows what Eternity is.
2. We have the truth on surer grounds through God’s testimony, than from the testimony of one rising from the dead.
In the latter case, Me should be uncertain whether there were not some delusion. We know
SCRIPTURE ABOVE MIRACLES. DV*
that it is impossible for God to lie, and that things must be precisely as he declares them to us: but if one should rise from the dead, we could not be so sure that we were no way imposed upon, and that he himself was not subject to some delusion — we could not be so sure that his account was not exaggerated. Moreover, such a one could not convince us that WE should come to that place of torment, if we did not repent and reform. And though more witnesses than one should come, there is no authority equal to that of God: there is no testimony from the invisible world, so indisputable and unquestionable as the divine testimony. How could we know that they had not come to deceive us? How could we know upon what views they acted? Whereas we have the strongest ground of assurance that the First Being, and Fountain of all being and perfection, is nothing but light and truth itself; and therefore he cannot deceive, or be deceived.
3. The warnings of God’s Word have the advantage, on account of the greatness and
MAJESTY OF HIM WHO SPEAKS.
The declarations of those, who are great, excellent, or honourable, have a more powerful tendency to move the heart, than of those who are not so. Things spoken by a king affecf more than the same things delivered by an equal. But God is the King of Kings. Shall we be unmoved, when the Universal Sovereign speaks? Hear now: the Projjhet summons the whole creation to attend when God speaks — Hear, O heavens, and give ear, O earth, for the Lord hath spoken! (Is. i. 2.)
4. It more evidently shews the importance of the affair, that God should immediately CONCERN HIMSELF IN IT, than the coming of one from the dead would do.
Those things in which Kings most immediately concern themselves, are commonly matters of the greatest importance: they leave lesser concerns to their ministers and agents. Now God, in all ages of the world, hath shewed himself much concerned in this matter. How abundantly hath he warned us in his Holy Word! — how earnest has he shewn himself in it! — how many arguments and expostulations has he used, that we might avoid the way to hell!
5. God’s wai*ning us of a danger has a greater tendency to influence us, because he is our Judge.
The punishment is that to which He condemns, and which He inflicts. What he warns us against is His own wrath and vengeance. He tells us that if we go on in sin, He will destroy us. He tells us so HIMSELF; and this is certainly more calculated to affect us, than to be told so by another who is not to be our judge.
6. God is infinitely wise; and knows better
HOW TO SPEAK PERSUASIVELY TO US than
one rising from the dead.
He perfectly knows our nature and state; and knows how to adapt his instructions and warnings to om- frame and circumstances in the world. If one should come from the dead to warn sinners, it may be that he would tell them of Hell in a manner that would drive them to despair, rather than excite them to strive for salvation, in the diligent use of the means which God has appointed. But God knows what revelation we can bear; and what is the most proper to do us good in this our infirm, dark, and sinful state. It is good for us to be warned and instructed by God, who knows best how to do it.
II. Now since the rising of one from the dead seems to us the most calculated of all other methods to awaken us, and yet our Saviour says, that even this would not have the effect, where the testimonies of Moses and the Prophets fail, it is a natural inference that ALL OTHER METHODS THAT COULD BE IMAGINED WOULD BE INEFFECXtjAL.
Men think that if they saw some prophet and his miracles, this would strongly impress them. But how was it in those times in which there were prophets? There has rarely been a more degenerate age, than that in which Elijah and Elisha lived: the people did not regard their prophecies or miracles; but walked in their own ways, and served their own Gods: so that Elijah thought that there were none left of the true worshippers of God.
Would it be sufficient if we could hear God, therefore, actually speak from heaven? But, in the time of Moses, they heard God speak out of the midst of the lire, and saw Mount Sinai covered with smoke and flame, and shaken to its base. Did they all turn from their sins? It is true that they were very much affected at first i but how hard-hearted and rebellious they soon became!
Men are apt to suppose that if they had lived in the time of Christ, and had seen and heard him, and witnessed his miracles, they must have been convinced, and would have obeyed him: but what was the fact of men like the Pharisees, who did see him? few were brought to repentance, by all his discourses and miracles — few were his constant followers!
The Scripture is full of instances to y)rove, that, if the Word of God will not awaken sinners.
nothing will. And we see enough in these days to convince us of it. Men sometimes meet with things by which we should think it impossible that they should not be reformed, if we did not see the fact. They sometimes hear the warnings of dying men, who are expecting to go to hell: they are affected for a while; but the solemn warning does butjusttouch them, and passes away. Sometimes they themselves are laid upon a bed of sickness, and their lives hang in doubt before them: they are brought to the sides of the grave, and their hearts are full of terror; yet, if they recover, they soon forget it, and return to the ways of folly and wickedness. Sometimes this is repeated — they are taken sick again — are again in extreme danger — their hearts are again full of terror — and many promises and vows are made; yet, on recovery, they forget all, and again return to sin and folly! Such things may convince us that where the Word of God is not effectual, neither sickness, nor any thing else, is likely to be so.
-III. Hence let us LEARN the dreadful hardness of our hearts — that we are not more moved and wrought upon, by the best means which Infinite Wisdom could provide.
How few are there, who are effectually changed by the Word of God! They are very thinly sovvii-’ there is but here and there one! But how just will God be in punishing the impenitent! For he gives them the best means of reclaiming them; and gives them abundant warning before he punishes them. What could he have done more than he has done? We cannot devise or imagine a method, better than that which God hath given us. How justly therefore are ungodly men punished! how inexcusable will they be!
Let us be induced to improve those means, that is, let us hear Moses and the Prophets, Christ and the Apostles: let us be persuaded to study the Scripture more; to read and hear it carefully; to consider it thoroughly; and daily to walk according to its rule.
The danger of neglecting it, on any pretence, cannot be more forcibly exhibited than by recurring to the circumstances of the narrative before us. And it is well worth our while to inquire, in what we differ from the Rich Man. We are not worse, we hope, than our neighbours: we would not injure a fellow-creature in the world: we believe in the Scriptures: but might not the Rich Man have said the same with perfect truth? — yet he went to hell. He was not charged by Abraham with defect in any of his duties toward men — yet he went to hell: why? because he was a lover of pleasure, more than a lover of God — he loved the world and the things of the world. He wished to receive his good things in this life. He preferred the present to the future. He could not sacrifice present enjoyments, in the expectation of future rewards — he could not submit to privations, though the necessities of his soul required it — he could not undergo the difficulties, or brook the self-denial, of a religious life — he would not make himself miserable, when he had the means of enjoyment in his power — he kept up his religion perhaps by the cursory performance of a few heartless duties; but he would not suffer it to interfere with his pleasures, or debar him from agreeable society whether it consisted of persons fearing God or otherwise. God would let him have his choice — his Bible being neglected, God sent him no other monitor. He ate, he drank, he laughed, he played; but, while yet a young man, he died and went to hell!
Men and Brethren, can any thing open your eyes if this does not? Can you not yet perceive for whom our Saviour spoke the Parable? — plainly, not for the wicked, but for those whose chief concern is the body and this life. If there be any doubt on this head, see it confirmed by our Saviour’s own words: Woe unto you that are full, for ye shall hunger (Luke vi. 25).
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Graiiling that these words need not be taken in their literal sense, there is something in t!ic spirit of them that may shew us what Christianity is. If the words mean any thing at all, they certainly must mean that there is a strictness, a severity, a self-denial, accompanying the sincere profession of religion, utterly inconsistent with the thoughtlessness, self-indulgence, idleness, and dissipation prevalent among all classes of people who call themselves Christians. Suppose not because you are not precisely in the circumstances of the Rich Man, able to gratify an expensive and voluptuous taste, that his case is not yours; for the difference of outward circumstances, whether of wealth or poverty, is nothing at all before God. He looks on the heart. If you m’ish to have your good things in this life, whether you have them or not, and undervalue eternal glories, you will most certainly lose those glories.
Our Saviour, you will observe, has taken the two extremes, of earthly felicity and of woe.
The instance of earthly felicity, was one who was healthy, and rich, and young; blest with friends, respectable connections, a large fortune, and all that riches can bring of the comforts and elegancies of refined life. This is a case, the most in point of any that can be supposed: for regal dignity is fpiile out of the
SCUIPTI up: AliOVE MIIlACLr.S. i i
question; and the honours of the state are attainable by so few, that they do not often enter into the schemes which we form of eartldy bliss, except j)erhaps in very early youth; but the advantages and comforts expected to be derived from riches, are so suited to the taste of all men, and so probably within the reach of all men, that the case supposed by our Saviour is peculiarly apposite, as a general example.
The instance of the other man is, likewise, almost an extreme case. Loathsome sickness, and abject poverty, and friendless solitude, conspired to set him at the lowest degree in the usual scale of human misery.
Now if the state of Lazarus with piety, is to be preferred to that of the Rich Man without it, in these extreme cases, much more in all cases which are likely to be ours, should not poverty, and continual mortification, and sorrow, and death, be preferred to pleasures which end in ruin? For whether we are in prosperity or adversity, we are like the rich man and the beggar at his door, alike hastening to the grave: the whole of this life is but a dream: death will soon terminate our joys and sorrows; and our condition, in the future world, will depend entirely on the manner in which we have lived in this state of probation.
God has drawn aside for a moment the veil of the invisible world, and shewn us what we shall all be in a little time. Let us endeavour to give these truths a reality in our minds. Let us believe what will be the issue of a worldly life. And let us live now as we shall wish we had lived when our state is irreversibly fixed.