Part 3
And so, if there be any addicted to pride, and must needs be in all the newest fashions — how do their example provoke others to love and follow the same vanity; spending that upon their lusts — which should relieve their own and others' wants.
Also, if there are any given to jesting, scoffing, lying, whoring, backbiting, secret wickedness, wantonness, or any other sin — then those who are most expert in these things, ofttimes entangle others, who perhaps would not have been so vile as now they are, had they not had such an example, and hence they are called corrupters (Isa 1:4).
Now these will, by their doings, exceedingly aggravate the condemnation of one another. He who set his neighbor a sinful example, and thereby caused him to walk in sin — he will be found one cause of his friend's destruction, insomuch that he will have to answer for his own sins — AND for a great part of his neighbor's too, which will add to his destruction! As that scripture in Ezekiel shows, where, speaking of the watchman that should give the people warning, if he did not, though the man did die in his sins — yet his blood shall be required at the watchman's hand! (Eze 33).
So here let me tell you, that if you should be such a one, as by your conversation and practices shall be a trap and a stumbling-block to cause your neighbor to fall into eternal ruin though he be damned for his own sins — yet God will charge you as being guilty of his blood, in that you were not content to keep from Heaven yourself — but did also, by your filthy conversation, keep away others, and cause them to fall with you! O,
therefore, will not this aggravate your torment! Yes, if you should die and go to Hell before your neighbor or companions, besides the guilt of your own sins — you would be so laden with the fear of the damnation of others to be laid to your charge, that you would cry out: O send one from the dead to this companion and that companion with whom I had society in my lifetime — for I see my cursed behavior will be one cause of his condemnation! I left him living in foul and heinous sins; but I was one of the first instruments to bring him to them. O! I shall be guilty both of my own — and his damnation too! O that he might be kept out hence — lest my torment be aggravated by his coming hither!
For where ungodly people dwell together, they being a snare and stumbling-block one to another by their wicked practices — they must needs be a torment one to another, and an aggravation of each other's damnation!
'O cursed be your face!' says one, 'that ever I set my eyes on you! It was you who enticed me and ensnared me. It was your filthy conversation that was a stumbling-block to me. It was your covetousness, it was your pride, your haunting the ale-house, your gaming and whoring. It was because of you — that I fell short of eternal life! If you had set me a good example, as you did set me a sinful one — it may be I might not have come to this dreadful Hell; but I learned of you, I followed your steps, I took counsel of you. O that I had never seen your face! O that you had never been born to do my soul this wrong, as you have done!'
Says the other, 'O, I may as much blame you, for remember how at such a time, and at such a place — you drew me out, and drew me away, and asked me if I would go with you, when I was going about other business, about my calling; but you called me away, you sent for me — you are as much in the fault as I! Though I were covetous, you were proud; and if you learned covetousness from me, I learned pride and drunkenness from you! Though I taught you to cheat — you taught me to whore, to lie, to scoff at goodness. Though I, base wretch, stumbled you in some things — yet you did as much stumble me in others. I can blame you — just as you blame me! And if I have to answer for some of your most filthy actions — you have to answer for some of mine. I wish you had not come here — your very looks wound my soul, by bringing my sins afresh into my mind
— the time when, the manner how, the place where, the persons with whom. It was with you, you! You are a grief to my soul! Since I could not shun your company there in the world — O that I had been without your company here in Hell!
I say, therefore, for those who have sinned together to go to Hell together — it will very much grieve and torment them both. Therefore I judge this is one reason why those who are in Hell desire that their friends or companions do not come there into the same place of torment that they are in. And therefore where Christ says that these damned souls cry out, 'Send to our companions, that they may be warned and commanded to look to themselves, O send to my five brethren!' It is only because they would not have their own torments heightened by their company; and a sense, yes, a continual sense of their sins, which they caused them to commit when they were in the world with them.
I believe that the very looks of those who have been beguiled of their fellows, I say their very looks will be a torment to them! For thereby will the remembrance of their own sins be kept, if possible, the fresher on their consciences, which they committed with them; and also they will wonderfully have the guilt of the others sins upon them, in that they were partly the cause of his committing them, being instruments in the hands of the devil to draw them in too.
And, therefore, lest this come to pass, 'I beg you send Lazarus to my father's house.' For if they might not come hither, perhaps my torment might have some mitigation! That is, if they might be saved, then their sins will be pardoned, and not so heavily charged on my soul. But if they fall into the same place where I am — then the sins that I have caused them to commit will lie so heavy, not only on their souls — but also on mine, that they sin me into eternal misery, deeper and deeper! O therefore send Lazarus to my father's house, to my five brethren, and let him testify to them, lest they come into this place of torment!
These words being thus understood — what a dreadful condition does it show them to be in then, who now much delight in being the very ringleaders of their companions into sins of all sorts!
While men live here, if they can be counted the cunningest in cheating, the boldest for lying, the greatest for whoring, the most subtle for coveting and getting the world; if they can but cunningly defraud, undermine, cross, and anger their neighbors, yes, and hinder them from the means of grace, the gospel of Christ — they glory in it, take a pride in it, and think themselves pretty well at ease, and their minds are somewhat quiet, being beguiled with sin.
But, friend, when you have lost this life, and begin to lift up your eyes in Hell, and see what your sins have brought you to; and not only so — but that you, by your filthy sins, caused others, devil-like, to fall into the same condemnation with you; and that one of the reasons of their damnation was this — that you led them to the commission of those wicked practices of this world, and the lusts thereof! Then, O that somebody would stop them from coming, lest they also come into this place of torment — and be damned as I am! How ill it torment me! Balaam could not be contented to be damned himself — but also he must, by his wickedness, cause others to stumble and fall. The Scribes and Pharisees could not be contented to keep out of Heaven themselves — but they must labor to keep out others too. Therefore theirs is the greater damnation!
The deceived cannot be content to be deceived himself; but he must labor to deceive others also. The drunkard cannot be content to go to Hell for his own sins — but he must labor to cause others to fall into the same furnace with him. But look to yourselves, for here will be damnation upon damnation — damned for your own sins, and damned for your being a partaker with others in their sins; and damned for being guilty of the damnation of others! O how will the drunkards cry for leading their neighbors into drunkenness! How will the covetous person howl for setting his neighbor, his friend, his brother, his children and relations — so wicked an example! by which he has not only wronged his own soul — but also the souls of others. The liar, by lying, taught others to lie; the swearer taught others to swear; the whoremonger taught others to whore.
Now all these, with others of the like sort, will be guilty, not only of their own damnation — but also of the damnation of others. I tell you, that some men have so much been the authors of the damnation of others,
that I almost think that the damnation of them, will trouble them as much as their own damnation. Some men, it is to be feared, at the day of judgment, will be found to be the authors of destroying whole nations! How many souls do you think Balaam, with his deceit, will have to answer for? How many Mohammed? How many the Pharisees, who hired the soldiers to say the disciples stole away Jesus? (Matt 18:1115); and by that means stumbled their brethren to this day; and was one means of hindering them from believing the things of God and Jesus Christ, and so the cause of the damnation of their brethren to this very day!
How many poor souls have the many filthy blind priests to answer for, do you think? How many souls have they been the means of destroying — by their ignorance and corrupt doctrine? Preaching, that which was no better for others souls — than rat-poison for the body — and all for filthy lucre's sake (O you priests — this word is for you!). They shall see, that they, many of them it is to be feared, will have whole towns to answer for; whole cities to answer for.
Ah, friend, I tell you — you who have taken in hand to preach to the people, it may be you have taken in hand you cannot tell what. Will it not grieve you to see your whole parish come bellowing after you to Hell, crying out, 'We may thank you for this! This is because of you — you did not teach us the truth! You led us away with fables — you were afraid to tell us of our sins, lest we should not put meat fast enough in your mouth. O you cursed wretch, that ever you should beguile us thus, deceive us thus, flatter us thus! We would have gone out to hear the Word abroad — but that you reproved us; and also that us that that which we see now is the way of God — was heresy, and a deceivable doctrine! And were not contented with that, blind guide as you were, to fall into the ditch of Hell yourself — but have also led us there with you!
I say, look to yourself, lest you cry out when it is too late: Send Lazarus to my people, my friends, my children, my congregation to whom I preached, and beguiled through my folly! Send him to the town in which I preached last, lest I be the cause of their damnation. Send him to my friends from whence I came, lest I be made to answer for their souls and my own too! (Eze 33:1-6).
O send him therefore, and let him tell them, and testify unto them — lest they also come into this place of torment!
Consider this, you who live thus in the world, while you are in the land of the living — lest you fall into this dreadful condition.
Suppose you should by your behavior, destroy but one soul — but one poor soul, by one of your behaviors or actions, by your sinful works; consider it now, I say, lest you be forced to cry, 'I beg you therefore, that you would send him to my father's house, for I have five brethren, that he may testify unto them — lest they also come into this place of torment!'
If so, then I shall not only say to the blind guides — Look to yourselves, and do not shut out others; no — but this reaches unto all those who do not only keep souls from Heaven by preaching and the like — but speaks forth the doom of those who shall in any way be instrumental to hinder others from closing in with Jesus Christ.
O what red lines will those be against all those rich ungodly landlords, who so hinder their poor tenants that they dare not go out to hear the word, for fear their rent should be raised, or they be turned out of their houses! What do you say, landlord — will it not cut your soul, when you shall see that you could not be content to miss of Heaven yourself — but you must labor to hinder others also! Will it not give you an eternal wound in your heart, both at death and judgment — to be accused of the ruin of your neighbor's soul, your servant's soul, your wife's soul, together with the ruin of your own! Think on this, you drunken, proud, rich, and scornful landlords!
Think on this, you mad-brained blasphemous husbands, who are against the godly and chaste behavior of your wives! Also you who hold your servants so hard to it that you will not spare them time to hear the Word, unless it be where and when your lusts will let you. If you love your own souls, your tenants' souls, your wives' souls, your servants' souls, your children's souls; if you would not cry, if you would not howl, if you would not bear the burden of the ruin of others forever — then I beseech you to consider this doleful story, and labor to avoid the soul-killing torment that this poor wretch groans under, when he says, 'I beg you therefore,
that you would send him to my father's house!'
'For I have five brethren, THAT HE MAY TESTIFY,' mark, 'that he may testify UNTO THEM, lest they also come into this place of torment.' These words have still something more in them than I have yet observed from them; there are one or two things more that I shall briefly touch upon, and therefore, mark, he says, 'That he may testify unto them,' etc.
Mark, I beg you, and take notice of the word TESTIFY. He does not say, And let him go unto them, or speak with, or tell them such and such things. No — but let him testify, or affirm it constantly, in case any should oppose it. 'Let him testify unto them.' It is the same word the Scripture uses to set forth the vehemency of Christ, his telling of his disciples of him that should betray him. 'And he testified, saying, One of you shall betray me.' And he testified, that is, he spoke it so as to dash or overcome any that should have said it shall not be. It is a word that signifies, that in case any should oppose the thing spoken of — yet that the party speaking should still continue constant in his saying. And he commanded them to preach, 'and to testify, that it is he who was ordained of God to be the judge of living and dead.' To testify, mark, that is — to be constant, irresistible, undaunted, in case it should be opposed and objected against. So here, let him testify to them, lest they come into this place of torment.
From whence observe, that it is not an easy matter to persuade those who are in their sins in this world — that they must and shall be damned if they turn not, and are converted to God. 'Let him testify to them,' let him speak confidently, though they frown upon him, or dislike his way of speaking.
And how is this truth verified by the behaviors of almost all men now in the world, toward those who now preach the gospel! If a man does but indeed labor to convince sinners of their sins and lost condition, though they must be damned if they live and die in that condition — O how angry are they at the preacher! 'Look how he judges us,' say they, 'see how he condemns us! He tells us that we must be damned if we live and die in this state. We are offended at him, we cannot abide to hear him, or any such as he! We will believe none of them all — but go on in the way we are
agoing!'
'But the king interrupted him and said: Since when have I made you the king's counselor? Be quiet before I have you killed!' said the ungodly king to the prophet, when he told him of his sins (2 Chron 25:16).
I say, tell the drunkard that he must be damned if he does not leave his drunkenness; tell the swearer, the liar, the cheater, the thief, the covetous, the railer, or any ungodly people — that they must and shall lie in Hell for it, if they die in this condition; yet they will not believe you, but turn on you!
Again, tell others that there are many in Hell who have lived and died in just their conditions — and so will they go to Hell, if they are not converted to Jesus Christ, and are found in him. Or tell them that there are others that are more civil and sober men, who, although we know that their civility will not save them, if we do but tell them plainly of the emptiness and unprofitableness of that, as to the saving of their souls, and that God will not accept them, nor love them, notwithstanding these things — and that if they intend to be saved, they must be better provided than with such a righteousness as this — they will either flee away, and come to hear no more; or else if they do come, they will bring such prejudice with them in their hearts, that the Word preached shall not profit them, it being mixed not with faith — but with prejudice in those who hear it (Heb 4:1,2).
Nay, they will some of them be so full of anger that they will break out and call, even those who speak the truth — heretics! Yes, and even kill them if they could! (Luke 4:25-29). And why so? Because they tell them, that if they live in their sins — that will damn them; yet if they turn and live a righteous life, according to the holy, and just, and good law of God — that will not save them.
Yes, because we tell them plainly that unless they leave their sins and selfrighteousness too, and close in with Jesus Christ alone — his blood and merits, and what he has done, and is now doing for sinners, that they cannot be saved — they are immediately offended at it, as the Jews were with Christ for speaking the same thing to them (John 6:53,60). And they fling away themselves, their souls and all — by quarreling against the doctrine of the Son of God.
Therefore, he who is a preacher of the Word, had need not only tell them — but testify to them, again and again, that their sins, if they continue in them, will damn them, and damn them again. And tell them again, their living honestly according to the law, their paying everyone their own, their living quietly with their neighbors, their giving to the poor, their notion of the gospel, and saying they believe in Christ — will do them no good at the day of judgment.
Ah, friends! How many of you are there at this very day, who have been told once and again of your lost undone condition, because you lack the right, real, and saving work of God upon your souls! I say, has not this been told you, yes, testified unto you from time to time, that your state is miserable — and yet you are never the better — but still stand where you did; some in an open ungodly life, and some drowned in a self-conceited righteousness? Therefore, for God's sake, if you love your souls, consider, and beg of God for Jesus Christ's sake — that he would work such a work of grace in your hearts, and give you such a faith in his Son Jesus Christ, that you may not only have rest here, as you think, not only think your state safe while you live here — but that you may be safe indeed, not only here — but also when you are gone, lest you cry in the anguish and perplexity of your souls, Send Lazarus to my companions who have been beguiled by Satan as I have been — to testify to them, lest they come into
this place of torment as I have done.
Again, one thing more is to be observed from these words, Let him 'testify to them, LEST THEY ALSO COME INTO THIS PLACE OF TORMENT.'
Mark, lest they come. As if he had said, Or else they will surely come into this place of torment — as sure as I am here! From whence observe, that though some souls fall into the bottomless pit of Hell before their fellows, because they depart this world before them — yet the other, abiding in the same course, are as sure to go to the same place as if they were there already! How so? Because all are condemned together — they have all fallen under the same law, and have all offended the same justice, and must for certain, if they die in that condition, drink as deep, if not deeper, of the same destruction. Mark, I beg you, what the Scriptures say, 'He who believes not, is condemned already' (John 3:18).
He is condemned, as well as they — having broken the same law with them; if so, then what hinders but they will partake of the same destruction with them? Only the one has not the law yet so executed upon them, because they are still here on earth; the other has had the law executed upon them, they are gone to drink that which they have been brewing; and you are brewing that in this life which you must certainly drink.
The same law, I say, is in force against you both, only he is now executed — and you are not yet. Just as if there were a company of prisoners at the bar, and all condemned to die; what, because they are not all executed in one day, therefore shall they not be executed at all? Yes, the same law that executed its severity upon the parties now deceased — will for certain be executed on those who are alive in its appointed time. Even so it is here, we are all condemned by nature; if we close not in with the grace of God by Jesus Christ — we must and shall be destroyed with the same destruction; and 'therefore send him,' says he, 'LEST,' mark, 'lest they also come into this place of torment!'
Again, 'Send him to my father's house,' and let him 'testify unto them, lest they also come into this place of torment.' As if he had said, It may be that he may prevail with them; it may be that he may win upon them, and so
they may be kept from hence, from coming into this grievous place of torment!
Observe again, that there is a possibility of obtaining mercy, if now, I say, now in this day of grace — we turn from our sins to Jesus Christ; yes, it is more than possible. And therefore, for your encouragement, know for certain, that if you shall in this your day, accept of mercy upon God's own terms, and close with him effectually — that God has promised, yes, made many promises, that your soul shall be conducted safely to glory, and shall for certain escape all the evils that I have told you of; yes, and many more than I can imagine.
Do but search the Scriptures, and see how full of consolation they are to a poor soul who is minded to close in with Jesus Christ. 'Him that comes to me,' says Christ, 'I will never cast out.' Though he is an old sinner, 'I will never cast him out'; mark, NEVER, though he is a great sinner, I will never cast him out, if he comes to me. Though he has slighted me ever so many times, and not regarded the welfare of his own soul — yet let him now come to me, and notwithstanding this, 'I will never cast him out,' nor throw away his soul (John 6:37).
Again, says the apostle, 'Now,' mark now, 'is the accepted time, now is the day of their salvation.' Now here is abundant mercy — now God's heart is open to sinners; now you are welcome; now he will receive anybody, if they do but come to Christ. 'He who comes to me,' says Christ, 'I will never cast out.' And why? Because 'NOW is the accepted time, now is the day of salvation' (2 Cor 6:2). As if the apostle had said, If you will have mercy — have it now, receive it now, close in with it now.
God has a certain day to hold out his grace to sinners. Now is the time, now is the day. It is true, there is a day of damnation — but now is a day of salvation. There is a day coming, wherein sinners must cry to the mountains to fall on them, to the hills to cover them from the wrath of God; but now, now is the day in which he holds out his grace.
There is a day coming, in which you will not be admitted to have the privilege of one drop of water to cool your tongue, if now, I say, if now you slight his grace and goodness which he holds out to you!
Ah, friends, consider there is now hope of mercy — but then there will none; now Christ holds forth mercy unto you — but then he will not (Matt 7:23). Now there are his servants who beseech you to accept of his grace — but if you lose the opportunity that is put into your hand, you yourself may beseech hereafter — and no mercy be given you.
'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.' And was none given! Therefore let it never be said of you, as it will be said of some, 'Of what use is money in the hand of a fool — since he has no desire to get wisdom?' That is, seeing he has no heart to make a good use of it (Prov 17:16). Consider therefore with yourself, and say: It is better going to Heaven than Hell. It is better to be saved than damned. It is better to be with saints than with damned souls — and to go to God is better than to go to the devil.
Therefore 'seek the Lord while he may be found, and call you upon him while he is near' (Isa 55:6). Lest in your trouble, he leave you to yourself, and say unto you plainly: Where I am — there 'you cannot come' (John 8:21).
O if those who are in Hell might but now again have one such invitation as this — how would they leap for joy! I have thought sometimes: should God send but one of his ministers to the damned in Hell, and give him commission to preach the free love of God in Christ extended to them, and held out to them, if while it is offered to them they will accept of his kindness; O how welcome would they make this news, and close in with it on any terms! Certainly they would say: we will accept of grace on any terms in the world, and thank you too, though it cost life and limbs to boot; we will spare no cost nor charge — if mercy may be had.
But poor souls, while they live here in this world, they will not part from sin — with Hell-bred devilish sin! No, they will rather lose their souls — than lose their filthy sins!
But, friend, you will change your note before long, and cry: O foolish wretch that I am — that I should damn my soul by sin! It is true, I have had the gospel preached to me, and have been invited in. I have been
preached to, and have been warned of this; but 'how have I hated instruction, and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined my ear to those who instructed me!' (Prov 5:12,13).
O therefore, poor soul — is there now hope? Then lay your hand upon your mouth, and kiss the dust, and close in with the Lord Jesus Christ, and make much of his glorious mercy; and invite also your companions to close in with the same Lord Jesus Christ, lest one of you do go to Hell beforehand, and expect with grief of heart your companions to come after — and with anguish of heart, sigh and say: O send him to my companions, and let him testify to them, lest they also come into this place of torment!
Initial USE and APPLICATION (of the Preceding portion of the Parable)
Now then, from what has been said, there might many things be spoken by way of use and application; but I shall be very brief, and but touch some things, and so wind up.
First, I shall begin with the miserable condition of those who die outside of Christ, and speak something to that.
Secondly, I shall speak of the latter end of the parable, which more evidently concerns the Scripture.
First. I shall begin with the miserable condition of those who die out of Christ.
1. Therefore you see that the former part of the parable contains a miserable declaration of the state of one living and dying outside of Christ; how they lose . . . Heaven for Hell, God for the devil, light for darkness,
joy for sorrow.
2. How that they have not so much as the least comfort from God — not so much as one drop of cold water — who in the time they live here below, neglect coming to him for mercy.
3. That such souls will repent of their folly, when repentance will do them no good, or when they shall be past recovery.
4. That all the comfort such souls have — they have it in this present world.
5. That all their groanings and sighs will not move God to mitigate in the least, his heavy hand of vengeance that is upon them, for the transgression they have committed against him.
6. That their miserable state is irrecoverable — they must never, mark, never come out of that dreadful condition.
From these things then, I beg you to consider the state of those who die outside of Christ Jesus; yes, I say, consider their miserable state; and think thus with yourself: Well, if I neglect coming to Christ, I must go to the devil, and he will not neglect to fetch me away into those intolerable torments!
Think thus with yourself: What, shall I lose an eternal Heaven — for short pleasure? Shall I buy the pleasures of this world at so dear a rate as to lose my soul to obtain them? Shall I content myself with a heaven that will last no longer than my lifetime? What advantage will these be to me, when the Lord shall separate soul and body asunder, and send one to the grave, the other to Hell; and at the judgment-day, the final sentence of eternal ruin must be passed upon me?
1. Consider, that the profits, pleasures, and vanities of this world will not last forever — but the time is coming, yes, just at the door, when they will give you the slip, and leave you in such a dreadful condition, and in the brambles of all that you have done. And therefore to prevent this,
2. Consider your dismal state, think thus with yourself:
It is true, I do love my sins, my lusts and pleasures; but what good will they do me at the day of death and of judgment? Will my sins do me good then? Will they be able to help me when I come to fetch my last breath? What good will my profits then do for me? And what good will my vanities then do, when death drags me away? What good will all my companions, fellow-jesters, jeerers, liars, drunkards, and all my harlots do for me? Will they help to ease the pains of Hell? Will these help to turn the hand of God from inflicting his fierce anger upon me? Nay, will not they rather cause God to show me no mercy, to give me no comfort; but rather to thrust me down in the hottest place of Hell, where I will swim in fire and brimstone!
3. Consider thus with yourself: Would I be glad to have all, every one of my sins to come in against me, to inflame the justice of God against me? Would I be glad to be bound up in them as the three Hebrew children were bound in their clothes — and to be as really thrown into the fiery furnace of the wrath of Almighty God as they were into
Nebuchadnezzar's fiery furnace?
4. Consider thus: Would I be glad to have all, and every one of the ten commandments, to discharge themselves against my soul? The first saying, Damn him! for he has broken me! The second saying, Damn him! for he has broken me, etc. Consider how terrible this will be! These indictments will kill both body and soul; and that not for an hour, a day, a month, or a year — but they will condemn you forever.
O consider — your doom is forever, forever! It is into everlasting damnation, eternal destruction, eternal wrath and displeasure from God, eternal gnawings of conscience, eternal continuance with devils.
O consider, it may be, that the thought of now seeing the devil, makes your hair to stand straight up on your head! O but this — to be damned, to be among all the devils, and that not only for a short time — but forever, to all eternity! This is so astonishingly miserable — that no tongue of man, no, nor of angels, is able to express it!
5. Consider much with yourself, Not only my sins against the law will be laid to my charge — but also the sins I have committed in slighting the gospel, the glorious gospel. These also must come with a voice against me.
As thus: Nay, he is worthy to be damned, for he rejected the gospel, he slighted the free grace of God offered in the gospel! How many times were you, damned wretch — invited, entreated, beseeched to come to Christ, to accept of mercy — that you might have Heaven, your sins pardoned, your soul saved, and body and soul glorified, and all this for nothing, but the acceptance, and through faith forsaking those imps of Satan, which by their embracements have drawn you downward toward the gulf of God's eternal displeasure? How often did you read the promises, yes, the free promises of eternal salvation! How often did you read the sweet counsels and admonitions of the gospel, to accept of the grace of God! But you would not come, you regard it not, you slight all.
Second. As I would have you to consider the miserable and woeful state of those who die out of Christ, and are past all recovery — so would I have you consider the many mercies and privileges you enjoy above some, perhaps, of your companions — who have departed to their Hell, their eternal abode. As,
1. Consider, you have still the thread of your life lengthened, which for your sins might seven years ago, or more, have been cut asunder — and you would have dropped down among the flames for these past seven years.
2. Consider the terms of reconciliation by faith in Christ are still offered unto you, and you invited, yes, entreated to accept them.
3. Consider the terms of reconciliation are but (bear with me though I say but) only to believe in Jesus Christ, with that faith that purifies the heart, and enables your soul to feed on him effectually, and be saved from this miserable state.
4. Consider that the time of your death is at hand, and the time is uncertain; and also that for ought you know that the day of grace may be
past to you before you die, not lasting so long as your uncertain life in this world. And if so, then know for certain, that you are as sure to be damned as if you were in Hell already; if you are not converted in the meanwhile.
5. Consider it may be that some of your friends are giving all diligence to make their calling and election sure, being resolved for Heaven — and you yourself endeavoring as fast to make sure of Hell, as if resolved to have it! And together with this, consider how it will grieve you that while you were making sure of Hell — that your friends were making sure of Heaven; but more of this by and by.
6. Consider what a miserable reflection this will have on your soul — to see . . . your friends in Heaven — and yourself in Hell; your father in Heaven — and yourself in Hell; your mother in Heaven — and yourself in Hell; your brother, your sister, in Heaven — and yourself in Hell; your children in Heaven — and yourself in Hell.
As Christ said to the Jews of their relations according to the flesh, so may I say to you concerning your friends, 'There shall be weeping and gnashing of teeth,' when you shall see your fathers and mothers, brethren and sisters, husbands and wives, children and kinsfolk, with your friends and neighbors in the kingdom of Heaven — and you yourself thrust out! (Luke 13:27-29).
But again, because I would not only tell you of the damnable state of those who die out of Christ — but also persuade you to take hold of life, and go to Heaven, take notice of these following things:
(1.) Consider that whatever you can do, as to your acceptance with God, is not worth the dirt of your shoes — but is all 'as filthy rags' to God (Isa 54:6).
(2.) Consider that all the conditions of the new covenant, as to salvation, are and have been completely fulfilled by the Lord Jesus Christ — and that for sinners.
(3.) Consider that the Lord calls to you to receive all that Christ has done — and that on free cost (Rev 22:17).
(4.) Consider that you cannot honor God more, than to close in with his offers of grace, mercy, and pardon of sin (Rom 4).
Again, that which will add to all the rest, you shall have: the very mercy of God, the blood of Christ, the preachers of the word, together with every sermon, all the promises, invitations, exhortations, and all the counsels and threatenings of the blessed word of God. You shall have all your thoughts, words, and actions, together with all your food, your clothing, your sleep, your goods, and also all hours, days, weeks, months and years, together with whatever else God has given you. I say, your abuse of all these shall come up in judgment against your soul! For God will reckon with you for everything, whether it be good or evil (Eccl 12:14).
(5.) Nay further, it is so unreasonable a thing for a sinner to refuse the gospel, that the very devils themselves will come in to testify against you at the bar of God's justice, saying: O you foolish man! O vile wretch! You had not so much care of your soul, your precious soul, as the beast has of its young, or the dog of the very bone in its mouth! Was your soul worth so much — and did you so little regard it? Were the thunder-claps of the law so terrible — and did you so slight them? Besides, was the gospel so freely, so frequently, so fully offered to you — and yet have you rejected all these things? Have you valued sin at a higher rate than your soul — higher than God, Christ, angels, saints, and communion with them in eternal blessedness and glory? Were you not told of Hell-fire, those intolerable flames? Did you never hear of the intolerable roarings of the damned ones that are therein? Did you never hear or read that doleful saying in Luke 16, how the sinful man cries out among the flames, 'O for one drop of water to cool my tongue!'
Thus, I say, may the very devils, being ready to go with you into the burning furnace of fire and brimstone, though not for sins of so high a nature as yours, trembling say: O that Christ had died for devils, as he died for man! And, O that the gospel had been preached to us — as it has been to you! How would we have labored to have closed in with it! But woe be to us, for we have never had it offered to us; no, not in the least,
though we would have been glad for it. But you — you have it offered, preached, and proclaimed unto you (Prov 8:4). Besides, you have been entreated, and beseeched to accept of it — but you would not receive it. O vile fools! You might have escaped wrath, vengeance, Hell-fire, and that to all eternity — but you had no desire for this!
(6.) May not the messengers of Jesus Christ also come in with a shrill and terrible note against your soul, when you stand at the bar of God's justice, saying: Nay, you ungodly one, how often have you been forewarned of this dreadful day? Did we not sound an alarm in your ears — by the trumpet of God's Word day after day? How often did you hear us tell you of these things? Did we not tell you, that sin would damn your soul? Did we not tell you, that without true conversion there was no salvation? Did we not tell you, that those who loved their sins would be surely damned at this dark and gloomy day? Yes, did we not tell you that God, out of his love to sinners, sent Christ to die for them, that they might, by coming to him, be saved? Did not we tell you of these things? Did we not run, ride, labor, and strive abundantly, if it might have been, for the good of your soul — though now a damned soul?
Did we not venture our goods, our names, our lives? Yes, did we not ourselves with our earnest entreaties, beg to you to consider of your woeful estate, and by Christ to escape this dreadful day? O miserable doom! When you shall be forced full sore against your will to fall under the truth of this judgment, saying, 'O how have I hated instruction, and how has my heart despised reproof!' for, indeed, 'I have not obeyed the voice of my teachers, nor inclined my ear to those who instructed me' (Prov 5:12,13).
(7.) May not your father, your mother, your brother, your sister, your child, your friend, etc., appear with gladness against you at the terrible day, saying: O you silly wretch! how justly has God met with you! O how righteously does his sentence pass upon you! Remember that you would not be ruled nor persuaded in your lifetime. As you did not care for us and our admonitions then — so neither do we care for your ruin, terror, and damnation now! No — but we will stand on God's side in sentencing of you to that portion which the devils must be partakers of! 'The righteous shall rejoice when he sees the vengeance, he shall wash his feet
in the blood of the wicked' (Psalm 58:10).
O how miserable! It is enough to make mountains tremble, and the rocks rend in pieces — to hear this doleful sound.
Consider these solemn things, and if you would be reluctant to be in this condition, then have a concern of living in sin now. How grudgingly will you be to be thrust away from the gates of Heaven! And how grudgingly will you be to be deprived of the mercy of God! How unwillingly will you set foot forward towards the lake of fire! Never did a criminal so unwillingly step off the ladder when the halter was around his neck — as you will turn from God to the devil, from Heaven to Hell, when the sentence is passed upon your soul!
O how will you sigh and groan! How willingly would you hide yourself, and run away from justice! But alas! as it is with those who are on the ladder ready to be executed — so it will be with you. They would gladly run away — but there are many hang-men to stop them. And so the angels of God will encircle you around — I say around on every side; so that you may indeed look — but run you cannot. You may wish yourself under some rock, or mountain (Rev 6:15,16) — but how to get under, you know not!
O how unwilling will you be to see your father go to Heaven without you! To see your mother or child or friends, go to Heaven without you! How willingly would you hang on them, and not let them go! O mother! cannot you help me? My child! cannot you do me some good? O how afraid I am to burn and fry in Hell — while you are singing in Heaven! But alas! the father, mother, child or friends reject them, slight them, and turn their backs upon them, saying: You would have none of Heaven in your lifetime — therefore you shall have none of it now. You slighted our counsels then — and we slight your tears, cries, and dreadful condition now.
What do you say, sinner? Will not this persuade your heart, nor make you bethink yourself? Now, before you fall into that dreadful place, that fiery furnace! But O consider how dreadful the place itself, the devils themselves, the fire itself will be! And this at the end of all — Here you
must lie forever! Here you must fry forever, and forever! This will be more to you than any man with tongue can express, or with pen can write. There is none who can, of the ten thousandth part, express the dreadful state and condition of such a soul!
I shall conclude this, then, with A FEW ENCOURAGEMENTS.
First Encouragement. Consider, for I would gladly have you come in, sinner — that there is way made by Jesus Christ for those who are under the curse of God, to come to this comfortable and blessed state of Lazarus I was speaking of. See Ephesians 2.
Second Encouragement. Consider what pains Christ Jesus took for the ransoming sinners from all the curses, thunder-claps, and tempests of the law; from all the intolerable flames of Hell; from that soul-sinking appearance of your person, on the left hand, before the judgment-seat of Christ Jesus, from everlasting dwelling with innumerable companies of yelling and soul-amazing devils. I say, consider what pains the Lord Jesus Christ took in bringing in redemption for sinners from these things.
'In that though he was rich — yet he became poor, that you, through his poverty, might be made rich' (2 Cor 8:9). He laid aside his glory (John 17), and became a servant (Phil 2:7). He left the company of angels, and encountered with the devil (Luke 4; Matt 4). He left Heaven's ease for a time, to lie upon hard mountains (Luke 6:12; John 8:1). In a word, he became poorer than those who go with flail and rake; yes, than the very birds or foxes — and all to do good to unworthy sinners.
Besides, consider the unspeakable and intolerable slightings and rejections, and the manifold abuses that came from men upon him. How he was falsely accused, being a sweet, harmless, and undefiled lamb. How he was undervalued, so that a murderer was counted less worthy of condemnation than he. Besides, how they mocked him, spit on him, beat him over the head with staves, had the hair plucked from his cheeks. 'I gave my back to the smiters,' says he, 'and my cheeks to those who plucked off the hair; I did not hide my face from shame and spitting' (Isa 50:6). His head crowned with thorns, his hands pierced with nails, and his side with a spear; together with how they scourged him, and so
miserably abused him, that they had even almost killed him in a great measure before they crucified him; insomuch that there was another needed to carry his cross. Again,
Third Encouragement. Not only this — but lay to heart a little what he received from God, his dear Father, though he were his dear and tender Son.
1. In that he did reckon him the greatest sinner and rebel in the world. For he laid the sins of thousands, and ten thousands, and thousands of thousands of sinners to his charge (Isa 53). And caused him to drink the terrible cup that was due to them all; and not only so — but delighted in so doing. 'For it pleased the Lord to bruise him.' God dealt indeed with his son, as Abraham would have deal with Isaac; yes, and more terribly by ten thousand parts. For he did not only tear his body like a lion — but made his soul an offering for sin. And this was really done, for justice called for it — he standing in the place of sinners.
Witness that horrible and unspeakable agony that fell on him suddenly in the garden, as if all the vials of God's unspeakable scalding vengeance had been cast upon him all at once, and all the devils in Hell had broken loose from thence at once to destroy him, and that forever; insomuch that the very pangs of death seized upon him in the same hour. For, says he, 'My soul is exceeding sorrowful' and 'sore amazed,' even 'unto death' (Mark 14:34).
2. Witness also that strange kind of sweat that trickled down his most blessed face, where it is said: 'And he sweat, as it were, great drops' or clots 'of blood,' trickling 'down to the ground.' O Lord Jesus! what a load did you carry! What a burden did you bear of the sins of the world, and the wrath of God! O you were so pressed, so laden, that the pure blood gushed through the flesh and skin, and so ran trickling down to the ground. 'And his sweat was as it were great drops of blood,' trickling or 'falling down to the ground' (Luke 22:44). Can you read this, O you wicked sinner — and yet go on in sin? Can you think of this, and defer repentance one hour longer? O heart of flint! yes, harder. O miserable wretch! What place in Hell will be hot enough for you to have your soul put into, if you shall persist or go on still to add iniquity to iniquity!
3. Besides, his soul went down to Hell, and his body to the bars of the grave (Psalm 16:10; Acts 2:31). And had Hell, death, or the grave, been strong enough to hold him — then he would have suffered the vengeance of eternal fire to all eternity.
But, O blessed Jesus! how you revealed your love to man in your thus suffering!
And, O God the Father! how you also declared your purity and exactness of your justice, in that, though it was your only, holy, innocent, harmless, and undefiled Son Jesus — who took on him our nature, and represented our persons, answering for our sins, instead of ourselves! You so astonishingly poured out your wrath upon him, to the making of him cry out, 'My God, my God, why have you forsaken me?'
And, O Lord Jesus! what a glorious conquest have you made over the enemies of our souls, even wrath, sin, death, Hell, and devils, in that you brought yourself from under the power of them all! And not only so — but have led them captive, which would have led us captive; and also have received for us that glorious and unspeakable inheritance that 'eye has not seen, nor ear heard, neither have entered into the heart of man' to conceive; and also have given your some discovery thereof through your Spirit.
And now, sinner, together with this consider,
4. That though Jesus Christ has done all these things for sinners — yet the devils make it their whole work, and continually study how they may keep you and others from enjoying of these blessed privileges that have been thus obtained for sinners by this sweet Jesus. He labors, I say:
(1.) To keep you ignorant of your state by nature.
(2.) To harden your heart against the ways of God.
(3.) To inflame they heart with love to sin and the ways of darkness.
(4.) To get you to continue herein.
For that is the way, he knows, to get you to be a partaker with him of flaming Hell-fire, even the same that he himself is fallen into, together with the rest of the wicked world, by reason of sin. Look to it therefore.
Fourth Encouragement. But now, in the next place, a word of encouragement to you who are the saints of the Lord.
1. Consider, what a happy state you are in, that have gotten faith in the Lord Jesus into your soul; I say, how safe, how sure, how happy are you!
For when others go to Hell — you must go to Heaven;
when others go to the devil — you must go to God;
when as others go to prison — you must be set at liberty, at ease, and at freedom;
when others must roar for sorrow of heart — then you shall also sing for the joy of heart.
2. Consider, you must have all your well-spent life to follow you — instead of all your sins; and the glorious blessings of the gospel — instead of the dreadful curses and condemnations of the law; the blessing of the father — instead of a fiery sentence from the judge.
3. Let death come when it will, it can do you no harm; for it will be but only a passage . . .
out of a prison — into a palace;
out of a sea of troubles — into a haven of rest;
out of a crowd of enemies — into an innumerable company of true, loving, and faithful friends;
out of shame, reproach, and contempt — into exceeding great and eternal glory!
For death shall not hurt you with his sting, nor bite you with his soul-
murdering teeth; but shall be a welcome guest to you, even to your soul, in that it is sent to free you from your troubles which you are in while here in this poor world, dwelling in the tabernacle of clay.
4. Consider, however it goes with friends and relations — yet it will go well with you (Eccl 8:12). However it goes with the wicked — yet 'surely I know'; mark, 'yet surely I know,' says he, 'that it shall be well with Godfearing men, who are reverent before God!'
(1.) And therefore let this, in the first place, cause you cheerfully to exercise your patience under all the calamities, crosses, troubles, and afflictions which may come upon you; and, by patient continuance in well-doing, to commit both yourself and your affairs and actions into the hands of God, through Jesus Christ, as to a faithful Creator, who is true in his word, and loves to give unto you whatever he has promised to you.
(2.) And, therefore, to encourage you while you are here, with comfort to hold on for all your crosses in this your journey — be much in considering the place that you must go into so soon as death comes. It must be into Heaven, to God the judge of all, to an innumerable company of angels, to the spirits of just men made perfect, to the general assembly and church of the first-born, whose names are written in Heaven, and to Jesus, to the redeemer, who is the mediator of the new covenant, and to the blood of sprinkling, which speaks better things for you than Abel's did for Cain (Heb 11:22-24).
(3.) Consider, that when the time of the dead to be raised has come, then shall your body be raised out of the grave and be glorified, and be made like to Jesus Christ (Phil 3:21). O excellent condition!
(4.) Consider, that when Jesus Christ shall sit on the throne of his glory — you also shall sit with him, even when he shall sit on the throne of his glory! O will not this be glorious, that when thousands, and thousands of thousands shall be arraigned before the judgment-seat of Christ — then for them to sit with him upon the throne, together with him to pass the sentence upon the ungodly (1 Cor 6:2,3). Will it not be glorious to enjoy those things which eye has not seen, nor ear heard, neither has entered into the heart of man to conceive?
Will it not be glorious to have this sentence, 'Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world!' Will it not be glorious to enter then with the angels and saints into that glorious kingdom? Will it not be glorious for you to be in glory with them — while others are in unutterable torments? O then, how will it comfort you to see you have not lost that glory; to think that the devil has not got your soul, that your soul should be saved, and that not from a little — but from an exceeding danger; not with a little — but a great salvation. O, therefore, let the saints be joyful in glory, let them triumph over all their enemies. Let them begin to sing Heaven upon earth, triumph before they come to glory, salvation, even when they are in the midst of their enemies, for 'this honor have all his saints' (Psalm 149:9).
Verse 29. 'Abraham said unto him: They have Moses and the prophets, let them hear them.'
In the foregoing verses, you see there is a discovery of the lamentable state of the poor soul that dies outside of Christ and the special favor of God. And also how little the glorious God of Heaven regards and takes notice of their most miserable condition.
Now in this verse he magnifies the Word which was spoken to the people by the prophets and apostles, 'They have Moses and the prophets, let them hear them.' As if he should say, you ask me that I should send Lazarus back again into the world to preach to those who live there, that they might escape that doleful place that you are in. What is the need of that? Have they not Moses and the prophets? Have they not had my ministers and servants sent unto them and coming as from me? I sent Enoch and Noah, Moses and Samuel. I sent David, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, and the rest of the prophets, together with Peter, Paul, John, Matthew, James, Jude, with the rest; 'Let them hear them.' What they have spoken by divine inspiration I will own — whether it be for the damnation of those who reject, or the saving of them that receive their doctrine. And, therefore, what need have they that one should be sent unto them in another way? 'They have Moses and the prophets, let them hear them.' Let them receive their word, close in with the doctrine declared by them.
I shall tell you what is to be understood by these words, 'They have Moses and the prophets, let them hear them.' The things that I shall observe from hence are these:
[First.] That the scriptures spoken by the holy men of God are a sufficient rule to instruct to salvation, those who assuredly believe and close in with what they hold forth. 'They have Moses and the prophets, let them hear them.' That is, if they would escape that doleful place, and be saved indeed from the intolerable pains of Hell-fire, as they desire — they have that which is sufficient to counsel them. 'They have Moses and the prophets'; let them be instructed by them, 'Let them hear them.' For 'all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness'; why? 'That the man of God may be perfect, thoroughly furnished unto all good works' (2 Tim 3:16,17). Do but mark these words, 'All scripture is profitable.' ALL; take it where you will, and in what place you will, 'All is profitable'. For what? 'That the man of God,' or he who is bound for Heaven, and would instruct others in their progress there.
It is profitable . . . to instruct him — in case he is ignorant; to reprove him — in case he transgresses; to correct him — if he has need of it; to confirm him — if he is wavering.
It is profitable for doctrine, and all this in a very righteous way that the poor soul may not only be helped — but thoroughly furnished, not only to some — but to all good works. And when Paul would counsel Timothy to stick close to the things that are sound and sure, presently he puts him upon the Scripture, saying, 'From a child you have known the holy Scriptures, which are able to make you wise unto salvation, through faith which is in Christ Jesus.' The Scripture holds forth God's mind and will, of his love and mercy towards man — and also the creature's behavior towards him from first to last; so if you would know the love of God in Christ to sinners, then 'search the scriptures, for they testify of Him.'
Would you know what you are, and what is in your heart? Then search the Scriptures and see what is written in them (Rom 1:29-31, 3:9-18; Jer
17:9; Gen 6:5, 8:21; Eph 4:18, with many others). The Scriptures, I say, are able to give a man perfect instruction into any of the things of God necessary to faith and godliness, if he has but an honest heart seriously to weigh and ponder the several things contained in them. As to instance in things more particular for the further clearing up of this.
And first, if we come to the CREATION of the world. Would you know something concerning that? Then read Genesis 1 and 2, and compare them with Psalm 33:6; also Isaiah 66:2; Proverbs 8 towards the end.
Would you know whether he made them of something, or out of nothing? Read Hebrews 11:3.
Would you know whether he put forth any labor in making them, as we do in making things? Read Psalm 33:9.
If you would know whether man was made by God corrupt or upright? Read Ecclesiastes 7:29; Genesis 1:10, 18, 25, 31.
Would you know where God placed man after he had made him? Read Genesis 2:15.
Would you know whether that man lived there all his time or not? Then read Genesis 3:23, 24.
If you would know whether man is still in that state by nature, that God placed him in? Then read Ecclesiastes 7:29, and compare it with Romans 5:16; Ephesians 2:1-3. 'God made men upright — but they have sought out many inventions.'
If you would know whether the man was first beguiled, or the woman that God made a help-mate for him? Read Genesis 3:6, and compare with 1 Timothy 2:14.
Would you know whether God looked upon Adam's eating of the forbidden tree, to be sin or not? Read Romans 5:12-15, and compare it with Genesis 3:17.
Would you know whether it was the devil who beguiled them, or whether
it was a natural serpent, such as do haunt the desolate places? Read Genesis 3:13, with Revelation 20:1-3.
Would you know whether that sin is imputed to us? Read Romans 5:1215, and compare it with Ephesians 2:2.
Would you know whether man was cursed for his sin? Read Galatians 3:10; Romans 5:15.
Would you know whether the curse did fall on man, or on the whole creation with him? Compare Genesis 3:17, with Romans 8:20-22.
Would you know whether man is defiled in every part of him by the sin he has committed? Then read Isaiah 1:6.
Would you know man's inclination so soon as he is born? Read Psalm 58:3. 'The wicked are estranged from the womb; they go astray as soon as they be born.'
Would you know whether man once fallen from God by transgression, can recover himself by all he can do? Then read Romans 3:20,23.
Would you know whether it is the desire of the heart of man by nature, to follow God in his own way or not? Compare Genesis 6:5, and Genesis 8:21, with Hosea 11:7.
Would you know how God's heart stood affected toward man before the world began? Compare Ephesians 1:4, with 2 Timothy 1:9.
Would you know whether sin was sufficient to draw God's love from his creatures? Compare Jeremiah 3:7, and Micah 7:18, with Romans 5:6-8.
Would you know whether God's love did still abide towards his creatures for anything they could do to make him amends? Then read Deuteronomy 11:5-8.
Would you know how God could still love his creatures, and do his justice no wrong? Read Romans 3:23-26. 'For all have sinned and fall short of the glory of God, and are justified freely by his grace through the
redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished — he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.'
That is, God having his justice satisfied in the blood, and righteousness, and death of his own Son Jesus Christ for the sins of poor sinners — he can now save them that come to him, though ever so great sinners, and do his justice no wrong, because it has had a full and complete satisfaction given it by that blood! (1 John 1:7,8).
Would you know who he was, and what he was, who did out of his love, die for sinners? Then compare John 3:16, 17; Romans 5:8, with Isaiah 9:6.
Would you know whether this Savior had a body of flesh and bones before the world was, or took it from the Virgin Mary? Then read Galatians 4:4.
Would you know whether he did in that body bear all our sins, and where? Then read 1 Peter 2:24. 'Who bore our sins in his own body on the tree.'
Would you know whether he rose again after he was crucified, with the very same body? Then read Luke 24:3841.
Would you know whether he ate or drank with his disciples after he rose out of the grave? Then read Luke 24:42, and Acts 10:41.
If you would be persuaded of the truth of this, that that very body is now above the clouds and stars, read Acts 1:911, and Luke 24 toward the end.
Would you know what that Christ who died for sinners, is doing in that place where he is gone? Then read Hebrews 7:24.
Would you know who shall have life by him, read 1 Timothy 1:14, 15, and Romans 5:6-8, which say, 'Christ died' for sinners, 'for the ungodly.'
Would you know whether those who live and die in their sins shall go to Heaven or not? Then read 1 Corinthians 6:10; Revelation 21:8, 27, which says, 'They shall have their part in the lake which burns with fire and brimstone.'
Would you know whether man's obedience will obtain that Christ should die for them, or save them? Then read Mark 2:17; Romans 5:6, 7.
Would you know whether righteousness, justification, and sanctification come through the virtue of Christ's blood? Compare Romans 5:9 with Hebrews 12:12.
Would you know whether natural man can abstain from the outward act of sin against the law, merely by a principle of nature? Then compare well Romans 2:14, with Philippians 3:6.
Would you know whether a man by nature may know something of the invisible things of God? Compare seriously Romans 1:20, 21 with 2:14, 15.
Would you know how far a man may go on in a profession of the gospel, and yet fall away? Then read Hebrews 6:4-6. 'They may taste the good Word of God, and the powers of the world to come.' They may taste 'the Heavenly gift, and be partakers of the Holy Spirit,' and yet so fall as never to be recovered, or renewed again unto repentance. See also Luke 13.