poral blessings, they looked upon poverty || more inexcusable, because they lived in as a curse, and esteemed the poor ac- and under the clearest light of the gospel: cursed, John vii. 49. The Pharisees hear- the preaching of the law and the proing their covetousness reproved, and the phets continued but till John the Baptist doctrine of charity and alms preached and came among you; since which time the enforced by our Saviour, they derided him gospel has been clearly preached both by in the shamefullest manner, with the high- him and myself unto you; and it hath est degree of contempt and scorn, wringing pleased God to give my doctrine great acthe nose, and making mouths at him, as ceptation in the world. Though you Pharithe original word seems to import. Learn sees reject it; yet every one, that is, very hence, 1. That sinners grow very angry many, press into it; so that the doctrine and impatient under the ministry of the which you mock, the holy doctrine of the word, when they hear their darling sin, gospel, others will embrace. Yet lest, their beloved lust, struck at, and sharply while Christ spake thus highly of the gosreproved. 2. That covetous men who pel, the Pharisees should reproach him as make wealth their idol, when they hear a destroyer of the law, he shows that the the doctrine of an holy contempt for the obligation of the moral law was of eternal world preached, and the great duty of force, and that heaven and earth should alms-giving urged and enforced, they sooner pass, than the obligation of the law make it the matter of their contempt and cease; which yet the Pharisees most derision: The Pharisees heard and derided shamefully violated, particularly the sehim. venth commandment, which they brake by permitting and practising divorces, upon unjustifiable grounds. Learn hence, That the moral law, in all the branches of it, which is summarily comprehended in the ten commandments, is an eternal rule of life and manners, which is to stand in force as long as the world stands, and the frame of heaven and earth endures.

15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

Here our Saviour sharply reproves the Pharisees for their horrible pride, their self-justification, and vain affectation of the opinion and esteem of others; as if

Christ had said, “You bear up yourselves, and take a pride in this, that men know no ill by you, that no man can say, Black is your eye; but God can see that black is your heart. You think that because you glory in your own excellences, God glories in you too; but whoever is highly esteemed by you, is abominated by God." Learn, That no man ought to think himself approved of God barely because he is. approved by himself; for all who justify themselves upon the goodness of their works are not good.

19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 20 And desiring to be fed with the crumbs which fell from the rich man's table: moreover, the dogs came and licked his sores.

of Dives and Lazarus, instructs us conOur Saviour in his parabolical history cerning the right use of riches, which is to capacitate us to do good to others; de16 The law and the prophets were claring that in the life to come, the pious until John: since that time the king- poor man shall be eternally happy, whilst dom of God is preached, and every the unmerciful rich man shall be intole man presseth into it. 17 And it is rably miserable. Here observe, 1. The different state and condition of good and easier for heaven and earth to pass, bad men in the other world, from what than one tittle of the law to fail. 18 they are in this; here the wicked prosper, Whosoever putteth away his wife, grow rich and great, and the good and virand marrieth another, committeth tuous are in calamity, suffer poverty and, adultery: and whosoever marrieth distress, which has staggered many men, her that is put away from her hus- yea, the best of men, in the belief of a divine providence. Observe, 2. That our band, committeth adultery. Saviour did not censure the rich man for being rich, but for being sensual; not for wearing costly apparel, and keeping a plentiful table, (which if managed accord

Our Saviour in these words gives the Pharisees to understand that their contempt of his person and doctrine was the

ing to men's qualities and estates, is a || ceives Lazarus's happiness. Thence note, commendable virtue,) but his sensuality That the souls of wicked men, whilst their and luxury, and forgetting to feed the hun- bodies lie in the grave, are in the state of gry with the superfluities of his table; the greatest misery, which is aggravated by these are the things for which he is cen- the sense they have at the same time of sured. From whence we may learn, that the saints' happiness. For probably the pride and luxury, intemperance and blessed shall see the torments of the damnsensuality, are such abuses of worldly ed, and the damned probably shall see the riches, as worldly men are very prone and glory of the blessed. incident to. Rich men too often make their

back and their belly their god; sacrificing and devoting all they have to the service of those idols. Observe, 3. That a poor and mean condition is the lot of many good men, nay, perhaps of the most in this world. That a man may be poor and miserable in this world, and yet be very dear to God: the grace of sanctification is sometimes bestowed most eminently, where the gifts of providence have been dispensed most sparingly; consequently from the present state of men in this world, we can make no judgment of their future condition in the world to come.

22 And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom; the rich man also died, and was buried; 23 And in hell he lifted his eyes, up being in torments, and seeth Abraham afar off, and Lazarus in his bosom :

24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

Observe here, 1. The place where the rich man suffers, it is in hell: the souls of wicked men, when they leave their bodies, do certainly go into a place of torment, which is not only beyond exsression, but our apprehension also; Eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, those dreadful things which God hath prepared for them that hate him. Observe, 2. The sin for which he suffers: it is the sin of unmercifulness. Thence learn, That uncharitableness and unmercifulness to the poor, is a very great sin, and such a sin as alone, and without any other guilt, is sufficient to ruin a man forever; there is found in Observe here, 1. That our Saviour re- this sin great impiety towards God, and presents all men, both good and bad, pass- great inhumanity towards our own nature. ing immediately out of this life into a Observe, 3. The nature and quality of state of happiness or misery; Lazarus his sufferings; they are exceedingly paindied, and was carried by angels into Abra-ful, and void of the least degree of com ham's bosom. Thence note, 1. That the fort; not a drop of water is granted to cool souls of men survive in sensibility and ac- an inflamed tongue. Learn thence, That tivity, after the dissolution of their bodies, the least refreshments are impatiently deand do not sleep with the body till the day sired by the damned souls in hell, but of the resurrection. 2. That all holy souls, righteously denied and withehld from and amongst the rest the godly poor, arethem: a drop of water was desired, but instantly, after death, conveyed by angels to their place of rest and blessedness. The rich man also died: this is added to let us know that riches, for all men's confidence in them, will not deliver from death; the rich man might be surfeited by faring deliciously every day, while Lazarus was famished. And was buried: here is no mention of Lazarus's burial, probably he had none, but was flung out of the way into some hole or pit; or if he had a burial, a very mean one, which is past over in silence: all the advantage which a rich man has by a great estate after he is dead, is only to have a pompous funera, which yet signifies nothing to him, because he is not sensible of it. And in hell he lifted up his eyes, &c. He feels at once both his own misery, and sensibly per

not granted. No cup of water, no bowls of wine, in hell; there is but one full cup in hell, and that is the cup of God's wrath, without any mixture of mercy or pity. That throat will be forever parched with thirst then, which is drenched and drowned with excess now: the songs of the drunkard here, will be turned into howlings and lamentations there.

25 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 tormented.

Observe, 1. The title given to the rich man by father Abraham, Son. He doth not revile him, though a very bad man: if we revile the good, we are unjust, they

deserve it not; if we revile the bad, we are his relations on earth; yet others think, unwise, we shall get nothing by it: a wise that the kindness intended, was rather to man knows not what it is to give bad himself than to his relations; fearing that language. Observe, 2. The admonition their sinning by his example should be an given, Remember that thou in thy life-time || aggravation of his own torments. Note receivedst thy good things: thy good things thence, that the presence of sinful relations in which thou placedst all thy happiness; and companions in hell, may be supposed thy good things which thou lookedst upon to make a considerable addition to the misethyself as the proprietor, and not as the ries of the damned: the sight of those dispenser of; now remember what thou whom they have sinned with, is a fresh rehadst, and what thou abusedst. Learn vival of their own guilt; all the circumhence, That the outward blessings which stances of their past and profligate lives are afforded to wicked men on earth, will are upon this occasion continually in their be sadly remembered in hell: Son, re- remembrance. Note farther, This misemember that thou in thy life-time rerable wretch is convinced that he could ceivedst thy good things. 2. That no man not get out of hell, therefore he desires ought to measure his happiness hereafter that no friend of his might come in. He by his temporal felicity here: we may re- knew well enough, that if they were once ceive our good things here, and yet be there, they would come out no more. Intormented hereafter. 3. That no man deed, God will at the great day send forth ought to be excessively troubled if he his writ to the graves to bring out the meets with hardship here, because those bodies of the wicked that are shut up there; for whom God designs good things here- and will send out his writ to hell, to bring after, may have their evil things here: forth the spirits that are shut in there; Son, thou hadst thy good things, and also but it is in order to this, that both soul and Lazarus evil things. 4. The word (remem- || body together may receive an eternal senber) implies that human souls, in their tence for an everlasting imprisonment state of separation, do exercise memory, with the devil and his angels, and there thought, and reflection on the past occur- will be no more opening for ever. rences and actions of their lives; and, con

sequently, that they do not sleep or fall into a state of insensibility and inactivity at death till the resurrection.

26 And besides all this, 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.

29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

That is, they have the inspired writings of Moses and the prophets, which sufficiently declare the mind and will of God to mankind, and therefore it is unreasonable to expect any farther revelation. Learn thence, That a standing revelation of God is evidence sufficient for divine

The meaning is, that there neither is, things: it is a more certain way of connor can be, any commerce or intercourse veyance, and more secured from imposbetwixt glorified saints and damned sin-evidence that Moses and the prophets, or ture. Secondly, That there is a sufficient

ners; but the state of souls at death is un

alterably fixed and stated. Learn, that the miserable condition of damned souls in the next world, and the blessed condition of glorified souls is unchangeably and unalterably such: the power of God is irresistible, and the will of God is invariable, the oath of God is immutable; I have sworn that they never shall enter into my rest.

27 Then he said, I pray thee therefore, father, that thou wouldst send him to my father's house; 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

the writings of the holy scriptures, are of divine authority, and therefore to be read and heard, to be believed and assented to: They have Moses, &c.

30 And he said, Nay, father Abraham: but if one went unto them from the dead they will repent.

As if he had said, they have always had Moses and the prophets in their hands, but yet their hearts remain impenitent; but if a special messenger be sent to them from the dead, this will not fail to awaken them, and bring them to repentance. Learn

hence, How prone we are to dislike God's method and means which he has appointed for reclaiming us from our sins, and Here the rich man is represented as re-imagine some methods of our own would taining even in hell some tenderness for be more successful. The scriptures read, VOL. I-47

the word preached, the sacraments administered; these are the ordinary means which the wisdom of God has appointed for men's conviction; and if we think a messenger from the dead would be a more conducible means, the next verse will confute us, and thoroughly satisfy us, that whom the scripture convinces not, probably nothing will; for thus it follows:

31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.

will not seem strange; For if they hear not Moses and the prophets, neither will they be converted, though hundreds of sinners before their eyes drop down dead: nay, if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.

CHAP. XVII.

THEN said he unto the disciples, It

is impossible but that offences will come: but woe unto him through whom they come! 2 It were better for him that a millstone were hanged about his neck, and he cast into the than that he should offend one of these little ones.

sea,

A very awakening text this is, which speaks dreadfully to persons sitting all their days under the ministry of the gospel, and yet find not their understandings enlightened, their judgments convinced, their wills subdued, and their lives reformed by it. Were it possible for such persons to see one come from the dead, yea, from the damned, with the flames of hell about his ears, wringing his hands, and gnashing his teeth, bewailing his misery, and beseeching them to take warning by his example, and in time to acquaint themselves with God, and be at peace; all this would have no farther effect upon them, than to move their passions a little for the present, whilst the dreadful sound is in their ears: the ordinances of God and not his providences, are the instituted and appointed means for men's conversion and salvation. Note then, 1. That no visions or apparitions, no new revelations concerning eternal re-offences will come. Secondly, That scanwards and punishments, are to be expected from the other world, in order to men's conversion and salvation. Note, 2. That the word of God dispensed to us, and the ordinary means of grace enjoyed by us, are more conducible and effectual means to persuade men to repentance, than if one should arise from the dead, and preach unto us. A messenger from the dead cannot bring with him either a more necessary doctrine, or a more certain and infallible doctrine, nor bring with him better arguments for our conviction, than what the scriptures do propound for our consideration; nor can we expect a greater cooperation of the Holy Spirit, or a greater concurrence of divine power, to render a message from the dead more effectual, than doth ordinarily attend the ministry of the word. Henceforward then, let us not wonder, if when a drunkard drops down dead upon the spot, the companions say one to another, Drink on; if sinners daily tumble one another into the grave, without considering the operation of God's hand; this, to those that consider this text,

Two things are here observable, 1. The necessity of scandalous offences: It must needs be that offences come, if we consider men's corruptions, Satan's malice, God's permission and just judgment. Observe, 2. The misery and mischief which come by these scandals: Woe unto the world because of offences; woe to such as give the scandal: this is væ indignantis, the woe of one denouncing: and woe to such as stumble at offences given; this is væ dolentis, the woe of one lamenting. From the whole, note, 1. That scandals or offensive actions in the church of Christ will certainly happen, and frequently fall out among those that profess religion and the name of Christ: It is impossible but that'

dalous and offensive actions from such as profess religion and the name of Christ, are baneful and fatal stumbling-blocks to wicked and worldly men. Thirdly, That the offences which wicked men take at the falls of the professors of religion, for the hardening of themselves in their wicked and sinful practices, is matter of just and great lamentation: Woe unto the world because of offences, Matt. xviii. 7. 3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.

The doctrine of forgiving an offending brother, is pressed upon us with many forcible arguments in the New Testament, which speaks it to be a duty of indispen sable necessity. This place is to be understood of private offences, and personal wrongs and injuries done by one man to

another; which we must first reprove, and || then remit; and although it be said, If he repent, forgive him; that is not to be understood, as if we needed not to pardon our brother, if he neglects to repent and ask forgiveness; but whether he acknowledges his offence or not to us, our hearts must stand ready to forgive the wrong done to us, and to pray for forgiveness on his behalf at the hands of God; laying aside all thoughts and desires of revenge in our own cause, and standing ready to any office of love and service to our offending brother. Learn hence, 1. That to fall often into the same offence against our brother is a great aggravation of our offences: If thy brother trespass against thee seven times in a day; that is, very often. 2. That as the multiplication of offences is a great aggravation of offences, so the multiplying of forgiveness is a great demonstration of a God-like temper in us: he that multiplieth sin, doth, like Satan, sin abundantly; and he that multiplieth pardon, doth, like God, pardon abundantly.

5 And the apostles said unto the Lord, Increase our faith.

mountains and transplant trees. Learn, That there is nothing which may tend to the glory of God, or to our own good and comfort, but may be obtained of God by a firm exercise of faith in him: All things are possible to him that believeth.

7 But which of you, having a servant ploughing, or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? 8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? 9 Doth he thank that servant because he did the things that were commanded him? I trow not. 10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do.

The design and scope of this parable is to show, that Almighty God neither is nor Observe here, 1. The supplicants, the can be a debtor to any of his creatures for apostles. 2. The person supplicated, the the best service which they were able to Lord. 3. The supplication itself, Increase perform unto him; and that they are so far our faith. 4. The occasion of this suppli- from meriting a reward of justice, that cation, our Saviour urging the duty of for- they do not deserve a return of thanks. giving injuries. Learn, 1. That as all Three arguments our Saviour makes use graces in general, so the grace of faith in of to evidence and prove this: 1. In particular, is weak and imperfect in the respect to God, who is our absolute Lord best of saints. 2. That the most eminent and Master; and the argument lies thus, saints (apostles not excepted) are very "If earthly masters do not owe so much . sensible of the imperfection of their faith, as thanks to their servants for doing that and very importunate with God daily for which is commanded them, how much the increase of it: Lord, increase our faith. less can God owe the reward of eternal 3. That faith strengthened enables the soul life to his servants, when they are never to the most difficult duties of obedience, able to do all that is commanded them, in and particularly helps to the practice a perfect and sinless manner?" 2. In reof that hard duty of forgiving injuries.spect to ourselves, who are his bond-serWhen our Saviour had preached the doctrine and duty of forgiveness, the apostles, instantly pray, Lord, increase our faith.

6 And the Lord said, If ye had faith as a grain of mustard-seed, ye might say unto this sycamine-tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey

vants, his ransomed slaves, and consequently we are not our own men, but his who hath redeemed us: and accordingly do owe him all that service, yea, more than all that we are able to perform unto him: and therefore whatever reward is either promised or given, it is wholly to be ascribed to the Master's bounty, and not to the servants' merit. 3. To merit any thing by our good works is impossible, in regard of the works themselves, because all that we can do, although we did do all that is commanded us, is but our duty. The argument runs thus: "To bounden duty belongs no reward of justice; but all the service we do perform, yea, more than we can perform to God, is bounden duty; therefore