A SERMON Preached at WHITEHALL, IN LENT, On Friday, March 20. 1684/ 5.  
BY JOHN SHARP, D. D. Dean of Norwich.  
LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard. 1685.   

A SERMON Preached at WHITEHALL.  LUKE XVI. 31. — If 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 in the Gospel is so well known, that it is needless to relate the Particulars of it. These Words are the Conclusion of that Parable, and they are made the Words of Abraham, who being in Paradise, is brought in as speaking them to the Rich man in Hell.  
The Occasion was this. This now Poor man not being able to obtain the least Comfort or Refreshment for himself under that unsupportable anguish he endured; bethinks himself of his Friends and Relations in the World, and casts about how to prevent their coming to that sad condition. And for this purpose, he begs of Abraham, that he would be pleased to send the Happy Lazarus into the World again, to testify to his Brethren what he knew and had seen concerning the State of the other Life; and to exhort them to a timely Repentance, lest they should come into that place of Torment in which he was.  
To this Request, Abraham thus answers. They had Moses and the Prophets, which did plainly enough testify against their Sins, and offered sufficient Motives to them to repent; and therefore there was no need of such extraordinary Means as he desired.  
But this Answer did not satisfy the miserable man. Still he pursues his former Request. Nay, Father Abraham, (saith he) but if one went unto them from the dead, they will repent. There was no resisting such an Argument as that. If Lazarus, whom they all had known living, and now knew to be dead, should rise again, and personally come to them, and tell them in what a sad condition he had seen their Friend, and that they must all expect to run the same Fortune, if they did not change their Course of Living: This would come close to them, and be more convincing than a hundred Arguments drawn from the Books of Moses and the Prophets, which were written many Ages before their time, and so consequently could not be presumed to have so great a force as an Argument drawn from their own Sense and Experience.  
To this Reply of the Rich man, Abraham peremptorily rejoins in the Words of the Text. If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead.  
To omit lesser Matters that may be observed from these Words; the Point which primarily, and most naturally seems to be offered to our Consideration from them, is this. That those who give no credit to a settled standing Revelation of God once well attested, or are not thereby prevailed upon to reform their Evil manners; neither in all probability would they be prevailed upon, though a particular Miracle was wrought by God in order to their Conversion; as, for instance, though one should rise from the dead and appear to them.  
Now to satisfy every one of the Truth of this Proposition, it will be abundantly sufficient to make out these two things.  
First, That there is really more force and weight in a Public standing Revelation of God, such as that was by Moses and the Prophets here mentioned, to convince men, or to reclaim them; than there can be in a Private Miracle, though I see it with my Eyes.  
And secondly, Though God should be pleased to work a Miracle, or to send an Apparition for the Conviction of an obstinate Unbeliever or vicious Person; yet such a one would as easily find out shifts and ways to evade the force of such an Argument, and to hinder the Effect it ought to have upon him, as he formerly did to put off the ordinary standing Motives and Arguments of Religion: And consequently, there is little probability, that he who is not gained by the former, will be wrought upon by the latter.  
I begin with the first of these things. That there is really more force and weight in a Public standing Revelation of God, to convince men, or to reclaim them; than there can be supposed to be in a Private single Miracle, though a man sees it with his Eyes: Or, than there can be in an Apparition from the dead, if God should think fit to vouchsafe such a thing.  
In speaking to this, I mean not to concern myself or you with the Revelation of Moses and the Prophets, though that be the Revelation which the Text here speaks of. I think it will be more suitable and useful to us to consider the Proposition with relation to Christianity, or the Revelation of our Saviour and his Apostles: That being the Dispensation we are now under, and in which we are more immediately concerned.  
Understanding therefore our Proposition of that Especial Revelation which we call the Gospel, two things there are to be offered, which will undeniably make it out.  
First, Those Persons that lived in the Times of our Saviour, when this Public Revelation of the Gospel was made and attested, had greater Evidences and Motives to bring them over to the Belief and Practice of Religion; than if any particular Miracle had been wrought in order to their Conversion.  
Secondly, We at this day, all things considered, have as strong Arguments to convince us, as powerful Motives to persuade us, as those that lived in the Times of our Saviour, and were Witnesses of what he did and taught.  
The unavoidable Consequences of which two Points are these. That those who lived in the time of our Saviour, and were not persuaded by his Gospel, would not have been persuaded though one had been sent to them from the dead. And those that are now alive, and are not persuaded by the Evidences and Motives of Christianity which we now have among us, would not have been persuaded if they had lived in the Times of our Saviour. So that in all Ages of Christianity the Proposition will hold true, That those who give no credit to the standing Revelation of the Gospel, or are not thereby induced to lead their Lives according to it; would not be prevailed upon though a particular Miracle was wrought for their Conversion.  
First then, Our Saviour's Gospel at the first publishing of it was a more effectual Means for the Conversion of any Man then living, than the sending to him one from the dead.  
Let us suppose the Parable we are now upon, to be a true History; and that this Rich man had five Brethren living at jerusalem at the time when our Saviour spoke it; and they were all wicked, lewd, Atheistical Persons; and God Almighty, in pity to their Souls, is pleased to grant that Request which the Rich man here makes to Abraham on their behalf; and accordingly sends Lazarus from the dead to preach Repentance to them: We cannot doubt but such a Sermon, from such a Man, and in such Circumstances, would mightily awaken them, and put them upon a more serious Consideration of the folly of their Ways, and the danger they exposed them to, than ever they entered into before; and this Consideration it is likely might work them to serious Resolutions of quitting their present Courses, and entering upon a stricter Life. Certainly such an Apparition as this, in reason should work such Effects; and, without doubt, upon many it would. But this we say. Whether did not our Saviour perform a great deal more than all this comes to, in order to the Conviction and Conversion of all about him? And whether had not these five Brethren, supposing them to live when he preached his Gospel, and to be Witnesses of his Actions, much more reason to be persuaded by what he did, and taught; than by the aforesaid Vision?  
Our Saviour did by all the Signs and Tokens in the World evidence himself to be an Express Messenger sent from God, which they could not be certain that the Vision was.  
The Prophetic Records of their own Country did all testify of him; and they themselves, by comparing his Life and them together, might see they were fulfilled in him.  
To omit the Circumstances of his Birth, which were such as never any besides himself was born with; After he came to enter upon his Public Employment, God did more than once by a Voice from Heaven testify, that he had sent him, and that all People were to hearken to him.  
And the Truth of this he himself confirmed, not only by his Life, which was the most Innocent, and Virtuous, and Godlike that ever was: Nor only by his Sermons and Doctrines, which were the most Perfect and Unexceptionable, and every way the most worthy of God, that ever were taught among Men: But also, and most chiefly, by his extraordinary Works, which were such as none but God, or one Acted by a Divine Power, could possibly perform.  
He did the greatest things that ever were seen by Men. He showed by his Actions, and those most publicly done, and frequently repeated, that he had an absolute Sovereign Power over the Course of Nature; over the Invisible Agents of this World, as well Angels as Devils; and likewise over both the Bodies and the Souls of Men.  
And particularly to make it appear that his Testimony was more Authentic, his Authority more to be relied on, than that of any Ghost, any Lazarus whatsoever that should rise from the dead: It was very usual with him to send again to the Living those that were once dead. And one Lazarus he really brought again from the Bosom of Abraham, after he had been four days dead, to testify to the World that jesus was the Great Ambassador that God had sent, and that all Mankind were to receive and obey him.  
And lest all this should not be convincing enough; lest it should be said still, One that should rise from the dead, and come and preach to us, would leave the greater Impressions upon us: jesus himself did rise from the dead, and did come and preach to the World, and that in a far more convincing manner than the Ghost of Lazarus would have done, if the Rich man had had his own Wish. For jesus told his own Death beforehand, and foretold also his Resurrection; And if God meant not to lay an invincible Temptation before Mankind to believe a Falsehood, it had concerned his Providence to have hindered this Resurrection, if jesus had been any thing else than what he pretended to be: But he did rise after three days, according to his Prediction, and conversed upon Earth with his Followers for forty days together, showing himself not only to a few particular Disciples, but to great Crowds of them, Five hundred at a time. And after this, in the sight of his Friends he took his leave of the World, and ascended up into Heaven. And for a Testimony how God approved him there, he sent down the Holy Spirit upon his Disciples, who for many years together enabled them to do our Saviour's Miracles over again, in confirmation of his Doctrine.  
If now, to come to our Argument; if these five Brethren of the Rich man be supposed to be alive when all these things came to pass; If they had the Opportunity of being present at many of these Passages, and of satisfying themselves of the rest, (as certainly, supposing the Matter of Fact to be true, none that lived at that time, and in that Country, but had this Opportunity;) If they heard this jesus that was sent from God at the first, and that was sent from God the second time, after he was dead, testifying against their Sins, forewarning them of the Judgement to come, and assuring them of Eternal Rewards if they would repent: I say, If they were Witnesses of these things, I will appeal to all the World, whether they had not greater Means of Conviction offered to them, than if any Ghost had appeared to them from the Dead; or any particular Miracle had been vouchsafed them for the bringing them over to Virtue and Sobriety.  
But I believe no body will much doubt of this; for indeed the Matter will not bear a Dispute. But here is the Question; Whether we that live at this distance from our Saviour, have the same Means of Conviction? and, Whether one now appearing from the dead to us, would not be of greater force to persuade us, than the standing Revelation of the Gospel, as we have it now conveyed to us?  
This therefore leads me to my second Proposition upon this Head, which if it can be made out, will wholly take away all Controversy in this matter. And it is this:  
That we at this day have as great Arguments to convince us of the Truth of Christ's Revelation, and consequently as great Motives from thence to persuade us to reform our Evil Lives, as those that lived in the Times of our Saviour.  
It is true indeed, we want the Evidence of Sense in these Matters, which they had; and upon that account, it must be acknowledged, that they have the Advantage of us. But this we say, notwithstanding, That if we take all things together, and weigh them Impartially, we shall find, that that Want is abundantly supplied to us in other respects.  
For, first of all, Our Saviour's Gospel, and all the Evidences of it I have been now speaking of, were timely and faithfully recorded, and are as faithfully transmitted down to us. So that though we did not see or hear those things, yet we have a certain and exact Account of them; and such an Account as was never yet questioned by any Adversaries that lived in those Times, when such a Question was most reasonably to be made; and such an Account as appears by all the Evidences that a thing of that nature is capable of, to have been written by Eye-witnesses, and such Witnesses as were honest undesigning Men; and not only so, but they sealed with their Blood the Truth of what they reported. And this same Account was religiously received by all Christians, in all Places, without contradiction, in those very Times, and was shortly after translated into a multitude of Languages, so that it is fierce possible it should in any Considerable matter be corrupted. And from that time to this, in a continual succession, there have been men that have suffered Martyrdom for the Attestation of it; and in the first Ages after Christ, when they had the best Opportunities of examining the Truth of these things, many thousands did so.  
Now I say, Though according to the ordinary Proverb, Seeing be believing: Yet next to Seeing, an Universal, Well▪ grounded Tradition, which hath visible Effects attending it, hath the most force to gain belief. Nay, I do not know whether there be so much difference between the Evidence of the one and the other, as one would think at first. Sure I am, there are many Cases in which we do as firmly believe Matters of Fact upon the Credit of Tradition, and the permanent Effects that do accompany it, as if we ourselves had been present, and seen them with our Eyes. Which of us, for Instance, doth make any more doubt of the Story of William the Conqueror his subduing this Kingdom, or of Henry the Eighth his casting off the Pope's Supremacy; than he doth of the Revolutions that have happened in his own time? And yet these Matters of Fact are not better attested than the History of our Saviour, and his Miracles and Doctrines.  
But, secondly, Though those that lived in our Saviour's time had evidence of Sense for the truth of what they believed concerning him and his Doctrine, which we have not: Yet this is to be considered; that they laboured under far greater Prejudices against his Religion, than we now do: And consequently, all that sensible Proof which they had of the Truth of it, would not be more effectual for the convincing of them; than that Proof we now have, though it be less, aught in reason to be for the convincing of us.  
They that were the Hearers and Spectators of what our Saviour said and did, had mighty and inveterate Prepossessions to struggle with. They were educated in a quite different Religion, and so must be supposed to have entertained several Notions and Principles which would very difficultly be rooted out; and indeed, for the effecting of it, there needed little less than an Almighty Power. But it is not so with us; we by our Education are already disposed and prepared for the receiving Christianity. We have no praevious Engagements to alienate our Minds from it; nay, it is our Interest to be of that Religion, rather than any other. So that certainly a less Evidence for the Truth of it, will be as convincing to us, as a much greater would have been to those to whom our Saviour first Preached. Nay, I am very confident that this thing being duly considered, it will appear, that our Arguments for Christianity drawn from Tradition, will be more convincing to thinking men among us, than those Arguments they had from Sense and Experience could be to them.  
But, thirdly, If to what hath been said we add the several Arguments for the Credibility of the Christian Religion which we now have at this distance, that they had not, nor could have, that were our Saviour's Immediate Disciples; we shall be satisfied, that in point of Evidence we have indeed much the advantage of them. We have now several standing Proofs of our Religion, which they could not have; and which are so strong and conclusive, that they do more than compensate for the want of that Evidence of Sense which they had, and we have not. I briefly instance in these three following.  
First, The strange Propagation and Success of our Religion throughout the World, and the Means by which it was effected. That a poor despised crucified Person should in a few years draw all the Roman Empire after him; and that without any visible Means, except the Goodness of his Cause, and the Reasonableness of his Doctrine, and the Sincerity and Constancy of his Disciples, not in fight for their Master, but in laying down their Lives for him: And this against all the Power, and all the Arts and Stratagems that the Devil or the Princes of this World could invent to stifle and suppress his Name: This is so strong an Argument that this Cause was the Cause of God, and that his Providence was particularly concerned in the promoting of it, that he must seem little to be sensible either of God or Providence, that is not convinced by it.  
If Christianity had been of the same strain that the Religion of Mahomet is; had been as well calculated for men's Lusts and Worldly Interests, as that is; had allowed as many sensual Liberties to its Disciples as that doth; and lastly, had been carried on in the World by the same ways and means that that hath been, that is, by the Force of Arms and Dint of the Sword; It would have been no great wonder that it should have prevailed, as we see it hath done. But that a Religion which had no Worldly Advantages to promise to its Followers; nay, on the contrary, was so contrived, that none could own it, but he must at the same time deny all his Temporal Interests, quit his Friends, his Reputation, and all his Fortunes in this World, and live in hourly expectation of a Martyrdom; that such a Religion as this, should not only not die with the first Broachers of it, but daily grow and spread; and the more it was persecuted, the more increase; till at last it so weathered out all Opposition, that it got Possession of the Thrones of Princes, and Kings became Nursing Fathers to it: I say, Whoever is not convinced that the Finger of God was in this, would scarce have been convinced that the Finger of God was in our Saviour's Miracles, had he been alive and present when they were done. But this Effect of Christianity both the Prophets and our Lord long ago foretold, and this we now see was verified long ago, and is still verified in our days: Though those that lived with our Saviour had no experience hereof, nor perhaps would several of them have been forward to believe it though it had been told them. So that in this respect we have a most Considerable Argument for our Religion, which they had not.  
Secondly▪ This is not all. Those that undertook the Religion of our Saviour upon his Preaching, had no experience of it: They were to be the first Experimenters themselves. They ran a great Risque, and ventured the Sale of all that they had, and yet knew not so certainly what kind of Treasure they should purchase. But we have the Experience and Suffrage of Sixteen Ages, which will all vouch, that what we lay out in this way will prove valuable Treasure, will reward all the Pains and all the Expense we are at for the purchasing of it. We have never in the compass of our own knowledge, nor in all History, met with any who seriously laid out themselves in the Service of jesus Christ, and lived up to his Religion, that ever grudged the Pains they took about it, or repented themselves that they believed or practised as they did. The more any Man has been a Christian, still the more he hath thanked God for it; still the more Quiet of Mind and Peace of Conscience he hath possessed; the more he hath enjoyed himself, and the less he hath feared Death and all other outward Calamities. If ever any Christian hath repent of any thing, it is, that he hath not been Christian enough, that he hath not so heartily believed in our Saviour, and obeyed his Precepts, as he should have done. This we all know, and must be sensible of; and it is a mighty Evidence of the Truth and Goodness of the Religion we profess. We now can try our Religion, and give our Approbation of it, by the same Standard and Measures, by which we try and approve of our Customs and Common Laws. After long experience we find the Usefulness and the Conveniency of it, and to put another in its place, would involve us in horrible Mischiefs, and Dangers, and Perplexities. But this Argument for Christianity, those that were the first Converts to it could not have, and therefore in this respect also we have the advantage of them.  
Thirdly and lastly, There is another very Considerable standing Argument for the Truth of the Christian Revelation, which those in our Saviour's time were uncapable of; and that is, the Events which he by the Spirit of Prophecy foretold should after his death come to pass in the World; most of which have punctually happened as he predicted them, and the rest in due time we doubt not will be accomplished. I have not leisure to prosecute this Argument particularly; only two things I cannot pass by without mention, in both of which our Lord showed himself as wonderful and as true a Prophet as ever appeared in the World.  
The one is, the Destruction of jerusalem and the Temple, which he foretold with all the Circumstances imaginable, both as to Time and Manner. Now all that he said concerning that Destruction, was punctually verified▪ even according to the Accounts that the jewish Historian gives us of that Matter. And when afterwards julian the Emperor, with a design to blast the Credit of our Saviour's Prophecy, resolved to re-edify that Temple, and set Men on work for that purpose; he was soon forced to desist from his Enterprise, by Earthquakes, and Globes of Fire issuing from out of the Foundations: As the Writers of that time, both Christian and Pagan, do assure us.  
The other Instance I mention is, our Saviour's▪ Prophecy of the Rejection of the jews, and that they should be carried Captive into all Nations till the Times of the Gentiles were fulfilled. Now this we see hath been accomplished for many Ages, and still continues to be so in our days. That Nation of the jews who were once the Peculiar People of God, settled in the Land of Canaan by his own immediate Hand, are now dispersed all the World over, but no where incorporated into a Nation. Yet, which indeed is wonderful, they continue jews still; a People that mingle not with the rest of the World, and that are still as zealous for the Scriptures, from whence we fetch the Grounds of our Christianity, as ever they were. So that they are a standing Monument of God's Vengeance upon a People for rejecting the Gospel, and a standing Testimony of the Truth of our Saviour's Prophecies.  
These things now, with others that I might name, are very considerable Evidences of the Truth of our Religion, which those that were Contemporary with our Saviour could not have▪ so that putting all these things together, I think we may safely draw our Conclusion, viz. That we now have as great or greater Arguments to convince us of the truth of Christ's Revelation, as▪ or than they had who were Witnesses of what he did and taught. And consequently, those that are not persuaded now by the Evidence of it, would not have been persuaded though they had seen with their Eyes, or heard with their Ears the Publication of the Gospel: Which is in effect to say, They would not have been persuaded though one had risen from the dead.  
But notwithstanding all this that I have said, it is to be feared the thing will not easily go down with many of us; but still, with the Rich Man in the Parable, after all that Abraham had said concerning Moses and the Prophets, we will insist on our former Notion. Nay, but if one came to us from the Dead, we should repent. The Motives that are offered to us in the Gospel are old and stale to us, we find by long experience, that they make no great impressions upon us: But if we were visited in such an extraordinary way as the Rich man here desired for his Brethren, we should then undoubtedly be prevailed upon. Thus I believe several of us think: But that we have little ground for such a fancy; nay, indeed, if we were tried in this way, that it is ten to one, we should find ourselves mistaken; this may further convince us, viz.  
If God should indeed vouchsafe to work a Miracle, or to send an Apparition for the Conviction of an Obstinate Unbeliver, or vicious Person: Yet such a one would as easily find out shifts and ways to evade the force of such an Argument, and to hinder the effects it ought to have upon him, as he formerly did to put off the standing Motives and Arguments of Religion. And consequently, there is little probability that he who is deaf to Moses and the Prophets, will be persuaded by one from the dead.  
This is the second Point I laid down for the proof of our Saviour's Proposition, and I come now to speak to it.  
I deny not indeed, but if an Apparition should be made to a wicked Person among us: If, for instance, One of our Companions should, after he is dead, in a terrible manner come to any of us, and in a doleful tone and language tell us, how it goes with him in the other World; tell us, that there is indeed a God that judges the Earth, that there is a Heaven, that there is a Hell, (all which things he as well as we made it our business to banish out of our minds as much as we could;) and acquaint us what an infinite unspeakable happiness he hath lost by living loosely and carelessly, as we now do, and that he is damned, irrecoverably and for ever damned for that Infidelity, and those lewd courses we shared with him in the guilt of, and do still continue to pursue; that all those Revels we had together, all those Pranks and Debauches we were joint Actors in, do now, as to him, end in unsupportable anguish and pains, in the gnawings of a Worm that never dies, and in a life of everlasting Burnings; and that this shall certainly be our portion as well as his, unless we do prevent it by a speedy reformation of our Lives:  
I say, If one of our Friends should come from the Dead, and tell us all this, there is no doubt but it would strike us with infinite horror and amazement. It would be the most confounding Scene that ever our Eyes beheld, the most awakening Lecture that ever our Ears heard; and such impressions it would, in all likelihood, make upon us, as would not suddenly be worn out.  
But here is the point, Whether all this would be effectual for the working a perfect change of Life, a lasting Reformation, upon a Man that hath long resisted the ordinary means of Conversion, and by long custom of sinning hath made a course of Vice almost natural to him? We say, in all probability it would not be effectual for the reforming such a Man; because it would be so easy after the first Heats, which the Vision occasioned, were over, to find out colourable excuses, and evasions why he should not pursue a Reformation, which his Soul so much hated, and which his present Interests and Appetites were so much against.  
For, first of all, though he was never so sensibly smit at the first; yet after a little time, the infinite love he bears to that course of life which this Vision came to testify against, would put him upon Inventions for the rendering the credit of his very Senses doubtful and suspected. Many Reasons would be suggested to him from his bribed Understanding, why he should not in this case believe his own Eyes. For why might not all this be a mere delusion, the effects of a Melancholy distempered Fancy, a Business wholly transacted on the Stage of his Imagination.  
That he had such an Apparition, and that he was horribly frighted with it, he cannot doubt: But whether this Apparition was really presented to his outward Senses, and was not only the Fiction of his own heated and disturbed Brain, he thinks he hath reason to doubt.  
For he remembers, that even in Dreams things have been as livelily represented to him, and made as great Impressions on him, as the same things could have been or done if he had been awake. And he knows very well, that Fancy hath a strange power over a man's Judgement, even when his Eyes are wide open; especially if the circumstances of being alone, of Melancholy and Pensiveness, and some particular Accidents do concur to the raising of it.  
How many People meet with Goblins in their Night-walks, and see Armies fight in the Air, and assuredly persuade themselves and others that they do so? When as in truth the one is nothing else but Trees; and the other, but Clouds form into such shapes by the power of their Imagination. How many Persons in Feverish Distempers see plainly Fiends and Devils standing at their Beds-feet, ready to take them away, and hear dreadful Noises? But yet none is so simple as to believe these to be Realities, but only the Effects of their present Frenzy. And why may not this Bugbear of a Vision, that did at first so fright the Man, be a thing of the same kind, a mere Creature of his own disordered Fancy?  
It is certainly not impossible for a Man whose concernment it is, not to believe any thing of this nature, at last to bring himself to such an Opinion.  
Especially when he is helped forward by the concurrent Votes of all his jolly Companions, whom he tells the thing to, who, to be sure, will not fail to laugh heartily, and make very merry with his Story; and, if it be possible, to droll it out of his Head▪ by persuading him, that the whole Matter was but the Result of Melancholy and a crazed Brain; and that if he still continues to believe it, he is fitter for Bedlam than their Company.  
But, secondly, Supposing he cannot thus easily baffle the Credit of his Senses; but is forced to believe, that what he saw and heard was more than a Fancy or Imagination: Yet that inveterate Principle of Vice within him will put him upon other ways and contrivances for the hindering that Effect which the Vision ought in reason to have upon him. Though he cannot question the Truth of the Matter of Fact; yet it is likely he may question the Force of the Argument drawn from thence for his Conviction.  
Here is one pretends to come to him from the Dead; but how shall he be certain that he did really come from thence? For any thing h● knows, it may be some Trick put upon him. Some knavish Fellow had a mind to fright him, or some bigoted Religionist, assuming the Person of a Ghost, thought by this pious Fraud to convert him to his Persuasion; as he hath read in Story, such Pranks have been played to serve a Turn, or promote a good Cause. And whereas his Reason might tell him, that this could not be so, seeing the Person that appeared to him had both the Countenance and the Voice of his Friend: Yet that he would get over; The Imposture was cunningly carried on, and the Surprise and Fright it put him into, did so disorder his Judgement, that he was not able to distinguish between the True and the Counterfeit.  
But supposing he be convinced, that here was no Juggle in the matter, but what appeared was a true Spirit or a Ghost, if there be any such: Yet how shall he know that it was the Ghost of his Friend? If he was sure it was he, he would give credit to what he reported, because of the former experience he had had of his Integrity: But this he cannot any way be certain of. For any thing he knows to the contrary, it may be one of those illnatured Inhabitants of the Air, that are so much talked of, that make it their Business to disturb the Rest and Quiet of Mankind; and take a pleasure in filling their Heads with Fears and Scruples, and drawing them to all kind of Superstition.  
He hath heard and read of such: And there is no Man of any Persuasion or Religion, jew, Turk, or Heathen; nay, all the several sorts of Heathens at this day, which are to be found either in the East or the Western Indies; and Christians too of all Communions: There is none of these but have Stories to tell of Apparitions and Visions, for the confirmation of their several Doctrines and Tenets. Now that all these Apparitions are to have credit given to them, is absurd; because they contradict one another in their Discoveries. How therefore can he tell whether this particular Apparition that is made to him, aught to be credited or no, as to what it declares concerning Religion, and the State of the other World? In plain English, rather than such a Man as we are speaking of, will be prevailed upon to quit his dearly-beloved. Lusts and Vices, he will find Excuses and Reasons a great many, why he ought not to believe any thing that is conveyed to him in such a manner as we now suppose.  
Especially, if we consider, in the Third place, What Advantages he will make for his purpose from that very way that we now think would be most effectual to convert him; that is▪ One coming from the Dead. Here is an Apparition pretends to be sent upon a particular Message to him from the other World, to persuade him to embrace such a Religion, and to change his way of Living; and threatens him with horrible punishments if he doth not: The very unusualness of the thing will put some Apprehensions into him, (especially considering his concernment to find out all the ways that can be, to elude the force of the Argument) that it is not so convincing, doth not carry in it so great Evidence as at first sight there seemed to appear. For what Imaginable Reason can be given, why he should be dealt with in a way so different from that that the rest of Mankind are? The Particularity of the Miracle will give occasion to him to suspect the truth of what it discovers. If his Neighbours and Friends were thus haunted, he might think he had reason to be alarmed, and to apprehend some danger in that course of life he is so much dissuaded from: But since none in the place where he lives, is thus exercised besides himself; he cannot satisfy his Reason, as to this way of Proceeding with him. If this Means of Conviction was rational and strong, without doubt others would have it afforded to them, and be convinced by it as well as he. But since no such thing appears, as the Apparition itself is unaccountable, so are the Arguments and Motives it offers, unaccountable also. And till he be convinced in the same way, and by the same Reasons that other Men are, he will continue as he is.  
I represent these things, not to show the weakness or invalidity of such an Argument as we are speaking of, but to show how easily those that have espoused Interests inconsistent with Religion and Christianity may find out Expedients for the avoiding the force of it.  
But, Fourthly, and lastly, Let all this go for nothing. Let us suppose the man to be very well satisfied in his own mind, both concerning the matter of Fact▪ and the cogency of the Argument he hath from thence to live after another rate than he hath hitherto done; nay, as often as he thinks of this Vision, or is asked concerning it, he hath the same Sense, and makes the same Judgement of it that he did at first; though it be many Years after: I say, supposing all this, yet doth it from hence follow, That such a Man will be effectually brought over to Virtue and Religion, after he hath long pursued a course of sin, and resisted the Arguments of the Gospel? Alas it is very unlikely. How much alarmed soever he was at first, yet it is a hundred to one (if he be such a Person as we speak of) but in time, and by degrees, the impressions will wear off, and Nature return to its first course. It was the newness and surprizingness of the thing, that first wrought upon him; but that will not last always. After he hath once got over the first Transports, and is come again to his usual temper, and to his Business, and to his Company; the Argument, though it have the same force that it had at first, yet it grows flat and unaffecting, and will have no more effect upon him than the standing Motives of Christianity formerly had. Notwithstanding all his first Convictions, he will live as tamely under the Bondage and Tyranny of his old reigning Lusts (though perhaps not without some checks of Conscience now and then,) as those that never had such kind of means vouchsafed them for their Conversion.  
And it must needs be thus; for when all is done, Arguments will still be but Arguments. They can persuade, but they cannot compel. The efficacy of them doth in a great measure depend upon our will and choice, especially where they are to combat with strong Passions and Prepossessions.  
Are there not a thousand Persons in our days, that are as fully convinced of the Truth of the Christian Revelation, and the Necessity of a Holy Religious Life in order to the going to Heaven, or avoiding the Pains of Hell, as they would be if one should come to them from the Dead? Nay, more fully, perhaps, than they would have been by the Testimony of such an Apparition had they wanted the Scriptures. And have not the Consciences of these Persons, at several times, by several means, been severely awakened? And have they not at these seasons in the most serious manner imaginable made Vows and Resolutions to live a Holy Christian Life? And yet we see they continue still unreformed, still they are the same sensual, careless, unchristian Livers that ever they were. I appeal to the Consciences of Men, whether this be not true; and why should we think it would far otherwise with us, if God should send one from the Dead to reclaim us? That very Miracle would not convince our Understandings more than they have been convinced already, and therefore why should we think it would work more upon our Wills?  
The sum of all this Discourse is this. That how prevailing soever we may imagine such an experiment, as the Rich man here offers to Abraham for the Conversion of his Brethren, would be upon us, yet a sensual man, that was unwilling to give up himself to the Conduct of Religion, might easily find out ways to avoid the force that it ought to have upon his mind; nay, more easily perhaps than he hath hitherto resisted the Motives of the Gospel. And therefore we may certainly conclude with Abraham in the Text, that they that hear not Moses and the Prophets, or to put it into our own Language, They that hear not Christ and his Apostles, neither, in all probability, would they be persuaded though one rose from the dead.  
Nothing now remains, but that I draw two or three Inferences from what hath been said, and so Conclude.  
In the first place, from what I have Discoursed upon this Argument, we may discover the infinite Wisdom of God, in the pitching upon that Method he hath done, for the bringing Men to Virtue and Happiness, namely, by the standing Revelations of Moses and the Prophets, and of Christ and his Apostles. For we may perceive this Method is every way more accommodated for that End, than if God should be every day working Miracles for the reclaiming particular Persons.  
As it is more suitable to the other Methods of God's Providence; to the way that he hath chosen for the Government of the World, (which is by the settled standing Laws of Motion, leaving Natural Causes to produce their Natural Effects, and not interposing his Omnipotency, but upon especial extraordinary Occasions): So also, as we have seen, is it much more effectual for the convincing men's Understandings, and the working upon their Wills, than the other Method of Private Miracles and Revelations would be.  
We have seen how many ways the Force of an Argument drawn from one's appearance from the Dead may be evaded: But now none of these Pretences can be made against the Evidence of a Public Revelation, so attested, and confirmed, and conveyed down to us, as that of Christianity is. And besides, there are many Arguments to be drawn from such a Revelation, to show the Credibility of it, which are altogether wanting to such a Private Miracle as we speak of.  
Secondly, We may learn from hence, what little need there is of any new modern Miracles for the confirming to us any Doctrine of Christianity which was long ago, in all the Articles of it, so well attested by the Illustrious Miracles of Christ and his Apostles.  
And more especially we may learn from hence, what little credit is to be given to those Miracles that are wrought or pretended to be wrought for the proof of such Doctrines as are really contrary to that Revelation of our Lord, as it is delivered in the Holy Scriptures.  
We are sure that Moses and the Prophets, Christ and his Apostles, taught nothing but the Truth of God, he having so publicly and so convincingly set his Seal to all their Doctrines. And we are sure likewise that the Scripture contains nothing in it but what was taught by them, and consequently must be the truth of God also. And therefore, if any Doctrine or Article of Religion be at any time recommended to our belief, that doth not agree with these Holy Writings, or doth contradict them either directly or by plain unavoidable consequence; we may be equally sure that that Doctrine cannot be true, nor is to be received by us, though we are told of never so many Private Miracles that have been wrought for the confirmation of it.  
Our Rule in these Cases is, To the Law and to the Testimony; To the Public and Undoubted Oracles of God, in the Old and New Testament. Whatever Doctrine can be proved out of them, we are bound to embrace it without a new Miracle. On the other side, Whatever Doctrine is inconsistent with them, we must reject it, though an Angel from Heaven, or one from the Dead should come and preach it to us.  
Thirdly, From hence we see the Vanity and Unreasonableness of those Men, that not content with the Ordinary Means of Grace, are always wishing for Extraordinaries. There are a great many of us that will be saved by Methods of our own choosing, otherwise we will not be saved at all. As it was in St. Paul's time, the jews they required a Sign; the Greeks, they were for Wisdom and Philosophy; and perhaps a third sort of Men were for another kind of means of Conviction: So it is among us.  
Here is one Man would have a particular Miracle wrought for his Conversion. If he could see a Spirit or a Ghost, he would believe there was another World. If God would send an Angel from Heaven to preach to him, he thinks he should become a New Man.  
Here is another would believe the Gospel, if every point of it could be demonstrated by Reason, and a clear and plain account be given of all the Mysteries of it: but till that be done, he is of the Religion of the Philosophers.  
Here is another Man waits for Immediate Impulses and Inspirations. The ordinary Assistances of the Spirit that accompany the Word and Sacraments will not do his business.  
But let us not deceive ourselves. All these Imaginations are vain and foolish. If God should grant us our several desires; and give one of us a Sign, another of us a Demonstration, another of us a powerful Conviction upon our Minds, from his Holy Spirit, and that in an extraordinary way: Yet it is still very doubtful, whether, for all this, the Business of our Conversion would be effected.  
None was more confident than the Rich man in the Parable, that if to the Testimony of Moses and the Prophets, was superadded a new Miracle, his Brethren would certainly be persuaded: But yet you see, our Saviour affirms the direct contrary.  
Oh let us all close with the standing Public Methods which God hath established in the Church, for the bringing us to Virtue and eternal Happiness, and not be hankering after new and fanciful ways of our own choosing. Most certainly, the Ordinary Means of Grace are sufficient for the Salvation of all our Souls, and will be effectual to that End, if we be not wanting to ourselves. And if any Extraordinaries be at any time needful, God without doubt will supply us with them also.  
Fourthly, and lastly, From what hath been said, we see the horrible Gild and the utter Inexcusableness of those Men, that notwithstanding the Gospel-means of Salvation, that have been so long afforded them, do still continue Infidels in their Judgement, or Immoral in their Lives.  
What will these Men be able to say for themselves, when they come to appear before the Judge of the World, at the great Day of Accounts? Will they pretend there was not force enough in the Gospel-evidence to convince them, or weight enough in its Motives to reclaim them? Ah! their own Hearts will give them the Lie. They can no longer be able to deceive themselves. There will be no Unbelievers, no feared Consciences, in the other State. They will then be clearly convinced, that God for his part did all that was necessary, nay, all that was fit to be done, in order to their Salvation: But they were resolved to shut their Eyes, and harden their Hearts against the gracious Means that were tendered them.  
Oh, how will the Rich man and his five Brethren in Hell rise up in Judgement against these Men? For they only refused to hear Moses and the Prophets: But these, besides them, have obstinately refused to hear Christ and his Apostles, who brought abundantly greater Light into the World than the former did.  
Much more, How will the poor ignorant Heathens rise up in Judgement against them? Who were destitute both of Moses and Christ; and yet, to the shame of Christians it may be spoken, have several of them lived better Lives than many of us do.  
May not we justly and sadly apply that Woe which our Saviour pronounced of Chorazin and Bethsaida, to Thousands among us? Woe unto you Unbelievers; Woe unto you, O obstinate and irreclaimable Sinners; for if the mighty Means of Grace, the mighty Evidence of Truth, had been afforded to Tyre and Sidon, to Sodom and Gomorrha, to Mahometans and Pagans; that have been afforded unto you; they would long ago have repent in Sackcloth and Ashes. But I say unto you, It shall be more tolerable for all these in the day of judgement, than for you.  
God Almighty give us all Grace seriously to consider these things, that we may by a timely and hearty closing with his Methods and Designs for our Salvation, prevent the dismal Consequences of Infidelity and a Vicious Life; that so it may not be our Condemnation at the last day, That Light is come into the World, and we have loved Darkness rather than Light.  
FINIS.