We
here have an account how the rich man in hell — after he had in vain begged
of Abraham to send Lazarus to his relief-prays that Lazarus may be sent
to his brethren to warn them, that they might take care for their salvation,
and escape that place of torment. By the way, it may be proper to remark,
that we cannot from this conclude, that the damned will have any workings
of natural affection to their near relations in this world, or any concern
for their salvation. The design of Christ was only parabolically to represent
what different thoughts worldly and wicked men will have of things, when
in hell, from what they have while on earth. The rich man, when he was
upon earth, only minded his honor, ease, and pleasure, and did not think
it worth while to take care of his soul, and to be at much pains to escape
hell. But now he is of another mind, and is sensible that if his five brethren,
who live in the same careless neglect of their souls as he did, knew what
hell is, they would take more care.
But
this seems to be put into the parable chiefly to introduce what follows,
the reply which Abraham made to him, They have Moses and the prophets,
let them hear them. As much as to say, they have already abundant warning
and instruction, which God himself hath provided for them, let them make
use of that.
The
rich man replies, Nay, Father Abraham, but if one went unto them from
the dead, they will repent. Then come in the words of the text, And
he said unto him, If they hear not Moses and the prophets, neither will
they be persuaded, though one rose from the dead. By Moses and the
prophets is meant the whole Old Testament, which was the whole canon of
Scripture which they had in those times. The hearing of them implies, attending
to what they say, believing them, and obeying 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 torment — though one rose from the dead; though one
should go from the invisible world, either from heaven, where they see
the torments of the damned, or from hell, where they feel them.
DOCTRINE
The
warnings of God’s Word are more fitted to obtain the ends of awakening
sinners, and bringing them to repentance, than the rising of one from the
dead to warn them.
In
this passage, Moses and the prophets seem not only to be equalized to the
warnings of one from the invisible world, but to be preferred before them.
They have Moses and the prophets, let them hear them. They have already
those means which God in his infinite wisdom hath seen to be fittest for
them, and more suitable to their nature and circumstances, than the rising
of one from the dead. — But whether there can be any more than an equality
necessarily 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 apostles — wherein 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 hell, or had ever heard the cries
of the damned, or had ever seen a person who had felt hell-torments, or
had seen them at a distance, that would awaken me; then I would for sake
all my sins, and would do whatever I could to escape hell. But now I am
only told of hell in the Bible and by ministers; and there never was any
in this world that saw or felt it: so that I am ready to think it is mere
delusion and fancy. How do I know that there is any hell? How do I know
but that when I die there will be an end of me?
But
it is the indisposition of sinners to this great work, to which they are
directed, which makes them find fault with their means and advantages.
The slothful and negligent, who hate to bestir themselves, are they who
object. “The way of the slothful is as a hedge of thorns.” — Sinners know
not what they would have. They are fixedly averse to breaking off their
sins by righteousness. And to make the matter the more excusable, they
object against the sufficiency of their means, and so they will not believe,
except they see hell, or see some person who has seen it.
But
God, who knows our nature and circumstances, knows what is most adapted
to them. He who made the faculties of our souls, knows what will have the
greatest tendency to move them, and to work upon them. He who is striving
with us, to bring us to repentance and salvation, uses the fittest and
best means. In contriving and appointing the means of our salvation, he
chooses better for us than we should for ourselves.
Suppose
a person should rise from the dead to warn sinners, either from heaven,
where they see the misery of the damned, or from hell, where they feel
it; and should tell how dismal those torments are, having seen or felt
them; and suppose he should confirm what he said, by declaring that he
had seen the smoke of their torments, the raging of the flames, the dreadful
crew of devils and damned souls together, and had heard their dismal cries
and shrieks; or suppose he should say that he had felt them, and should
express by words and actions the doleful state of the damned and the extremity
of their torments; this would probably greatly fright and terrify many
sinners who were not terrified by reading the Bible, nor by hearing preaching
about hell-torments. But it would be very much because of the unusualness
and strangeness of the thing. Men are apt to be much affected with strange
things, and to be much affrighted by specters in the dark, because they
are unusual. But if they were as common as preaching is, they would lose
their effect.
It
might be that on such an unusual occasion, as the rising of one from the
dead, for a while men would reform their lives, and possibly some might
be so affected as never to forget it. But we are to consider which would
have the greatest tendency to awaken us, if both were alike new and unusual,
to be warned of the misery of hell by the great God himself, declaring
as it were from heaven how dreadful hell is, and abundantly warning us
about it; or to be warned only by a man coming from the invisible world,
who had either seen or felt these miseries. It is in this view that we
shall consider the matter; and we shall show what advantages the former
mode of warning has above the 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.
I.
God, in many respects, knows better what belongs to the punishment of sinners
than departed souls. Departed souls doubtless know what hell-torments are,
much better than any on earth. The souls of the wicked feel them, and the
souls of the saints see them afar off. God glorifies his justice in the
punishment of ungodly men, in the view of the saints and angels, and thereby
makes them the more admire the riches of his goodness in choosing them
to like. As the rich man saw Lazarus in heaven afar off, so Lazarus saw
the rich man in hell. He saw hell-torments. And therefore the rich man
desires he may be sent to warn his brethren. — And if one should rise from
the dead to warn wicked men, if it would at all awaken them, it would be
because he knew what hell-torments were by his own knowledge, and could
describe them to others, as having seen and felt them.
But
surely the all-seeing God knows as well as any of the dead, what the present
sufferings of the damned are. He is everywhere present with his all-seeing
eye. He is in heaven and in hell, and in and through every part of the
creation.. He is where every devil is; and where every damned soul is,
he is present by his knowledge and his essence. He not only knows as well
as those in heaven, who see at a distance; but he knows as perfectly as
those who feel the misery. He seeth into the innermost recesses of the
hearts of those miserable spirits. He seeth all the sorrow and anguish
that are there; for he upholds them in being. They and all the powers of
their spirits, whereby they are capable of either happiness or misery,
are in his hands.
Besides,
it is his wrath they endure. He measures out to them their several portions
of punishment. He makes his wrath enter into them. He is a consuming fire
to them. His anger is that fire, in which they are tormented. He therefore
is doubtless able to give us as clear and distinct, and as true, an account
of hell, as the damned themselves, if they should rise from the dead. He
needs not any to inform him.
He
knows far better what the eternity of these torments is than any of them,
He can better tell us how awful a thing eternity is. He knows better what
the future judgment of sinners will be, when the Lord Jesus shall come
in flaming fire to take vengeance on them that know not God, and obey not
the gospel. He knows far better than they how much the torment of the wicked
will then be increased.
II.
We have the truth upon surer grounds from God’s testimony than we could
have it from the testimony of one rising from the dead. Suppose one should
rise from the dead, and tell us of the dreadfulness of hell-torments. How
precarious a foundation would that be to build upon, in a matter of such
importance, unless we consider it as confirmed by divine testimony. We
should be uncertain whether there were not some delusion in the case. We
know that it is impossible for God to lie. And we may know that the matter
is just as he declares it to us. But if one should come from the dead,
we could not be so sure that we were no way imposed upon. We could not
be so sure that he who testified was not himself subject to some delusion.
We could not be sure that the matter was not strained too high, and represented
greater than it really is.
One
coming from the dead could not, merely by force of his own testimony, make
us sure that we should come to that place of torments if we did not repent
and reform. And if there should come more witnesses than one from the dead,
if there should be ever so many, yet there is no authority equal to that
of God. There is no testimony of spirits from the invisible world which
would be so indisputable and unquestionable as the divine testimony. How
could we know, unless by some divine revelation, that they who should come
from the dead had not come to deceive us. How could we know how wicked,
or how good they were, and upon what views they acted?
Whereas
we have the greatest ground to be assured, that the First Being, and the
Fountain of all being and perfection, is nothing but light and truth itself,
and therefore that it is impossible he should deceive or be deceived.
III.
The warnings of God’s Word have greatly the advantage, by reason of the
greatness and majesty of him who speaks. The speeches and declarations
of those who are great, excellent, and honorable, have a greater tendency
to move the affections, than the declarations of others who are less excellent.
Things spoken by a king affect more than the same things spoken by a mean
man.
But
God is infinitely greater than kings; he is universal King of heaven and
earth, the absolute Sovereign of all things. Now, what can have a greater
tendency to strike the mind and move the heart, than to be warned by this
great and glorious Being? Shall we be unmoved when he speaks who made heaven
and earth by the word of his power? If his immediate speeches, declarations,
and warning, will not influence us, what will? Isa. 1:2, “Hear, O heavens,
and give ear, O earth, for the Lord hath spoken.” — That is to the present
purpose which we have in Mat. 21:37, “But last of all he sent his son,
saying, They will reverence my son.” He sent his servants before, but they
did not regard them. He therefore, sent his son, who was a much greater
and more honorable messenger, and said Surely they will regard him.
What
if God should send messengers from the dead to warn us, even many in succession,
and men should reject them. We should justly argue, that it would have
a much greater tendency to make men regard and obey the counsel, if he
would send his Son, or come himself. But God has sent his Son, and therein
he hath come himself. He came down from heaven, and took upon him our nature,
and dwelt among us, teaching and warning us concerning hell and damnation.
In
the Bible, we not only have those warnings which were given by inspiration
of the prophets, but we have God’s own words, which he spake as it were
by his own mouth. In the Old Testament is his voice out of the midst of
the fire and the darkness, from mount Sinai; and the New Testament, we
have God speaking to us, as dwelling among us. He came down from heaven,
and instructed us in a familiar manner for a long while. And we have his
instructions recorded in our Bibles. — Now, which has the greatest tendency
to influence men, to have one of the departed spirits sent back into its
body to warn them, or to have God himself assume a body and warn them?
IV.
It more evidently shows 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 about which kings most immediately concern themselves are commonly
matters of the greatest importance, while they leave less concernments
to be managed by their officers. And surely that must be a matter of very
great moment, in which God shows himself so much concerned as he does in
our salvation. God, in all ages of the world, hath showed himself very
much concerned in this matter. How abundantly hath he warned us in his
holy word? How earnest hath he shown himself in it! How many arguments
and expostulations hath he used, that we might avoid the way to hell!-This
evidently argues, that what we are warned about is a matter of the utmost
concern, and proves it much more than if we were only warned by one risen
from the dead.
V.
God warning us of our danger of damnation hath a greater tendency to have
influence upon us, because he is our Judge. Damnation is a punishment to
which he condemns and which he inflicts. What he warns us of is his own
wrath and vengeance. In his word we have his threatenings against sin denounced
by himself. He tells us, that if we go on in sin, he will destroy us, and
cast us out of his sight, and pour out his wrath upon us, and hold us eternally
under misery. He tells us so himself; and this hath a much greater tendency
to influence us, than to be told so by another, who is not to be our judge,
who hath not in his hands the power of making us miserable. — When a king
immediately threatens his own displeasure, it has a greater tendency to
terrify men, than when another man threatens it, or warns them of the danger.
VI.
God is infinitely wise, and knows better how to speak to us so as to persuade
us, than one risen from the dead. He perfectly knows our nature and state,
and knows how to adapt his instructions and warnings to our frame and circumstances
in the world. And without doubt that method which God has chosen, is agreeable
to his infinite wisdom, and most adapted to our nature.
If
one should come from hell to warn sinners, it may be he would tell them
of hell in such a manner as would have more of a tendency to drive men
into despair, and set them a blaspheming as they do in hell, than to excite
them to strive for salvation, and diligently to use the means which God
hath appointed. But God knoweth what revelation of hell we can bear, and
what hath the most tendency to do us good in this our infirm, dark, and
sinful state. — The declarations of one come from hell might more tend
to drive us from God than to bring us near to him. It is best for us to
be warned and instructed by God, who knows best how to do it.
These
are some of the reasons why the warnings of God’s Word have more of a tendency
to bring us to repentance, than the warning of one risen from the dead.
APPLICATION
I.
It is a natural inference from this doctrine, that if these means which
God hath appointed do not answer to lead men to repentance and reformation,
no others would. — Although this be not an absolutely necessary consequence
from the words of the doctrine; yet it seems to be Christ’s aim to teach
us, that if God’s means will not answer, none will. Our own means, those
which we can devise, however they may seem more likely at a distance to
be effectual, if brought to the trial, will not prove to be better. The
rich man thought that if his brethren were warned by one rising from the
dead, they would surely repent. But Abraham tells him, he is mistaken.
If
one rising from the dead would not answer the purpose, we may rationally
conclude that no other kind of means, different from those appointed by
God, would. For what can we think of, which seems to have more tendency
to awaken men, and lead to repentance, than one coming from the dead to
them; except those means which we enjoy. — Indeed men can think of many
means, which they may imagine, if they enjoyed them, would make them believe
and repent. But they deceive themselves.
It
may be they think, if they could see some prophet, and see him work miracles,
that this would awaken them. But how was it then when there were prophets?
There has rarely been a more degenerate time than that of Elijah and Elisha,
who wrought so many miracles. The people did not regard their prophecies
nor their miracles; but walked in their own ways, and served their own
gods, so that Elijah thought there was none left of the true worshippers
of God. And how did they treat the prophet Jeremiah, solemnly warning them
from God of their approaching destruction? And how often do the prophets
complain that all their prophecies and warnings were neglected and despised!
Would
it be sufficient if you could hear God speak from heaven? How was it in
Moses’s time, when they heard God speak out of the midst of the fire, and
heard the voice of words exceeding loud and full of majesty, so that they
exceedingly trembled; when they saw mount Sinai all covered with smoke,
and shaking exceedingly? How did they behave themselves? Did they all turn
from their sins, and after that walk in the ways of God? It is true, they
were very much affected at first, while it was a new and strange thing
to them; but how hard-hearted and rebellious were they soon after! They
did not scruple to rebel against this same great and glorious God. Yea,
they made a golden calf while Moses was in the mount conversing with God,
just after they had seen those dreadful appearances of divine majesty.
Thus
they rebelled against the Lord, although they had seen so many miracles
and wonders in Egypt at the Red sea, and in the wilderness; although they
continually saw the pillar of cloud and of fire going before them, were
continually fed in a miraculous manner with manna, and in the same miraculous
manner made to drink water out of the rock.
Men
are apt to think, that if they had lived in Christ’s time, and had seen
and heard him, and had seen his miracles, that they would have effectually
convinced and turned them from sin. But how was it in fact? How few were
there brought to repentance by all his discourses and miracles! How hard-hearted
were they! Some were very much affected for a little while; but how few
constant steady followers had he! He was, notwithstanding his miracles,
rejected, despised, and even murdered by the people among whom he dwelt.
And they were men of the same natures as sinners in these days.
The
Scripture is full of instances, sufficient to convince us, that if the
Word of God will not awaken and convert sinners, nothing will. — And we
see enough in these days to convince us of it. Men sometimes meet with
those things by which we should not imagine, if we did not see it, and
were not used to it, but that they would be thoroughly awakened and reformed.
— They sometimes hear the warnings of dying men expecting to go to hell.
One would think this would be enough to awaken them; and it may be they
are affected with it for the present. But it only touches them. It vanishes
away, and is gone like a puff of wind.
Sometimes
sinners themselves are laid upon beds of sickness, and their lives hang
in doubt before them. They are brought to the sides of the grave, and to
the very mouth of hell, and their hearts are full of terror and amazement.
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 peril of death, their hearts are full of amazement,
and they make many promises and vows; yet being recovered, they again soon
forget all, and return to sin and folly. Such things are enough to convince
us, that if the Word of God be not sufficient to convince men, and make
them break off their sins, no external means would be sufficient.
Perhaps
some may yet be ready to think, that if sinners should see hell, and here
the cries of the damned, that would be effectual, though nothing else would.
But if we duly consider the matter, we shall see reason to think, that
it would not have so great a tendency to turn men from sin, as the Word
of God. Such a thing would doubtless be effectual to terrify and affright
men, and probably to death.. Such a mean is not at all suitable to our
nature and state in the world. If it should not fright men to death, it
would not have so great a tendency to them to make them diligently use
means for their salvation as the warnings of Scripture. It would probably
drive them to despair; or so take away their spirits that they would have
no heart to seek God. Instead of driving them to God, it would probably
make them hate him more. It would make them more like devils; and set them
a blaspheming as the damned do. For while the hearts of men are filled
with natural darkness, they cannot see the glory of the divine justice
appearing in such extreme torments.
Therefore,
the means which God hath instituted for us, are doubtless the best, and
most conducive to lead men to repentance and salvation. They are doubtless
far better than any other which we can devise.
II.
Hence we learn the dreadful hardness of men’s hearts, since the Word of
God hath no more influence upon them, and they are no more moved and wrought
upon by those means which infinite wisdom hath provided. The warnings of
the Word of God are, as you have heard, better and more powerful means
than if one should rise form the dead to warn us, and tell us our danger,
and the dreadfulness of the wrath of God. You have also heard, that if
these means will not answer the end of awakening and leading sinners to
repentance, no other will; neither the working of miracles, nor the hearing
of God speak with an audible voice from heaven, nor anything else. — Yet
how few are there who are effectually wrought upon by the Word of God!
They are very thinly sown; there is but here and there one.
When
we read how the children of Israel conducted themselves in the wilderness,
how often they murmured and offended; we are ready to wonder at the hardness
of their hearts. And when we read the history of Christ, and how the Jews
hated and rejected him notwithstanding his many miracles; we are ready
to wonder how they could be so hard-hearted. But we have as much reason
to wonder at ourselves, for we have naturally the same sort of hearts that
they had. And sinners in these days manifest a hardness of heart as much
to be wondered at, in that they are not influenced by the Word of God.
For they who will not hear Moses and the prophets, Jesus Christ and his
apostles, neither would be persuaded, if one should rise from the dead,
or if an angel should come from heaven.
The
best means of awakening and conversion are plentifully enjoyed by us, much
more plentifully in several respects, than they were by those who had only
Moses and the prophets. In the first place, we have divine truth more fully
revealed in the Bible than they had then. Light now shines abundantly clear.
Gospel-truth is revealed, not in types and shadows, but plainly. Heaven
and hell are much more clearly and expressly made known. We are told, that
the glory of that revelation was no glory in comparison with the revelation
of the gospel.
Again,
we have a greater plenty of Bibles than they had under the dispensation
of Moses and the prophets. Then there was no such thing as printing, and
Bibles were scarce things. They seldom had any Bibles anywhere else but
in their synagogues. But now we have them in our houses; we can look into
them when we please. Besides Christ hath appointed the gospel-ministry,
by which we have the Word of God explained and enforced every week. Yet
how little influence hath the Word of God to bring men to repentance!
Let
this strike conviction into those who never yet have found any such effect
by the Word of God. Though you are convinced of nothing else, yet you have
abundant reason to be convinced that your hearts are as hard as a stone,
and that you are exceedingly stupid and sottish.
III.
Hence we may learn how justly and fairly God deals with us. He gives us
the best means of awakening and reclaiming us from our sins; better than
if he had sent one from the dead to warn us. He gives us those means which
are most suited to our nature and circumstances. He gives sinners abundant
warning before he punishes them. What could he have done more than he hath
done? We can devise or imagine no sort of warning which would have been
better than what God hath given us. How justly therefore are ungodly men
punished! How inexcusable will they be!
IV.
Let all make use of the means which God hath instituted. They are the best
and only means by which we may expect to obtain salvation. We shall be
most inexcusable therefore if we neglect them. Let us attend to the Word
of God, read and hear it carefully, consider it thoroughly, and daily walk
by it. Let us be diligent in this work. The Word of God is a great price
put into our hands to get wisdom and eternal salvation. Let us therefore
improve it while we have it, as we know not how soon we may be deprived
of it; lest Christ say to us, as in Luke 19:42, “If thou hadst known, even
thou, at least in this thy day, the things which belong unto thy peace!
But now they are hid from thine eyes”
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
Tony Capoccia
Bible Bulletin Board
Box 119
Columbus, New Jersey, USA, 08022
Our websites: www.biblebb.com
and www.gospelgems.com
Email: tony@biblebb.com
Online since 1986