\u201cIf they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.\u201d <\/i><\/p>\n
Luke 16:31.<\/p>\n
1. How strange a paradox is this! How contrary to the common apprehension of men! Who is so confirmed in unbelief as not to think, \u201cIf one came to me from the dead, I should be effectually persuaded to repent?\u201d But this passage affords us a more strange saying: (Luke 16:13:) \u201cYe cannot serve God and mammon.\u201d \u201cNo! Why not? Why cannot we serve both?\u201d will a true servant of mammon say. Accordingly, the Pharisees, who supposed they served God, and did cordially serve mammon, derided him<\/i>: exemykterizon<\/i>. A word expressive of the deepest contempt. But he said, (Luke 16:15, ) \u201cYe are they who justify yourselves before men; but God knoweth your hearts: And that which is highly esteemed among men, is (very commonly) an abomination before God:\u201d A terrible proof of which our Lord subjoins in the remaining part of the chapter.<\/p>\n
2. But is the subsequent account merely a parable, or a real history? It has been believed by many, and roundly asserted, to be a mere parable, because of one or two circumstances therein, which are not easy to be accounted for. In particular, it is hard to conceive, how a person in hell could hold conversation with one in paradise. But, admitting we cannot account for this, will it overbalance an express assertion of our Lord: \u201cThere was,\u201d says our Lord, \u201ca certain rich man.\u201d \u2014 Was there not? Did such a man never exist? \u201cAnd there was a certain beggar named Lazarus.\u201d- -Was there, or was there not? Is it not bold enough, positively to deny what our blessed Lord positively affirms? Therefore, we cannot reasonably doubt, but the whole narration, with all its circumstances, is exactly true. And Theophylact (one of the ancient commentators on the Scriptures) observes upon the text, that, \u201caccording to the tradition of the Jews, Lazarus lived at Jerusalem.\u201d<\/p>\n
I purpose, with God\u2019s assistance, First, to explain this history; Secondly, to apply it; and, Thirdly, to prove the truth of that weighty sentence with which it is concluded, namely, \u201cIf they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.\u201d<\/p>\n
I. 1. And, First, I will endeavour, with God\u2019s assistance, to explain this history. \u201cThere was a certain rich man;\u201d and, doubtless, on that very account, highly esteemed among men, \u2014 \u201cwho was clothed in purple and fine linen;\u201d and, consequently, esteemed the more highly, both as appearing suitably to his fortune, and as an encourager of trade; \u2014 \u201cand fared sumptuously every day.\u201d Here was another reason for his being highly esteemed, \u2014 his hospitality and generosity, \u2014 both by those who frequently sat at his table, and the tradesmen that furnished it.<\/p>\n
2. \u201cAnd there was a certain beggar;\u201d one in the lowest line of human infamy; \u201cnamed Lazarus,\u201d according to the Greek termination; in Hebrew, Eleazer. From his name we may gather, that he was of no mean family, although this branch of it was, at present, so reduced. It is probable he was well known in the city; and it was no scandal to him to be named. \u2014 \u201cWho was laid at his gate;\u201d although no pleasing spectacle; so that one might wonder he was suffered to lie there; \u2014 \u201cfull of sores;\u201d of running ulcers; \u2014 \u201cand desiring to be fed with the crumbs which fell from the rich man\u2019s table.\u201d So the complicated affliction of poverty, pain, and want of bread, lay upon him at once! But it does not appear that any creature took the least notice of the despicable wretch! Only \u201cthe dogs came and licked his sores:\u201d All the comfort which this world afforded him!<\/p>\n
3. But see the change! \u201cThe beggar died:\u201d Here ended poverty and pain: \u2014 \u201cAnd was carried by angels;\u201d nobler servants than any that attended the rich man; \u2014 \u201cinto Abraham\u2019s bosom:\u201d \u2014 So the Jews commonly termed what our blessed Lord styles paradise; the place \u201cwhere the wicked cease from troubling, and where the weary are at rest;\u201d the receptacle of holy souls, from death to the resurrection. It is, indeed, very generally supposed, that the souls of good men, as soon as they are discharged from the body, go directly to heaven; but this opinion has not the least foundation in the oracles of God: On the contrary, our Lord says to Mary, after the resurrection, \u201cTouch me not; for I am not yet ascended to my Father\u201d in heaven. But he had been in paradise, according to his promise to the penitent thief: \u201cThis day shalt thou be with me in paradise.\u201d Hence, it is plain, that paradise is not heaven. It is indeed (if we may be allowed the expression) the antechamber of heaven, where the souls of the righteous remain till, after the general judgment, they are received into glory.<\/p>\n
4. But see the scene change again! \u201cThe rich man also died.\u201d \u2014 What! must rich men also die? Must they fall \u201clike one of the people?\u201d Is there no help? A rich man in London, some years ago, when the physician told him he must die, gnashed his teeth, and clenched his fist, and cried out vehemently, \u201cGod, God, I won\u2019t die!\u2019 But he died with the very words in his mouth. \u2014 \u201cAnd was buried;\u201d doubtless, with pomp enough, suitably to his quality; although we do not find that there was then, in all the world, that exquisite instance of human folly, that senseless, cruel mockery of a poor putrifying carcass, what we term lying in state!<\/i><\/p>\n
5. And in hell he lifted up his eyes.\u201d \u2014 O, what a change! How is the mighty fallen! But the word which is here rendered hell does not always mean the place of the damned. It is, literally, the invisible world<\/i>; and is of very wide extent, including the receptacle of separate spirits, whether good or bad. But here it evidently means, that region of hades where the souls of wicked men reside, as appears from the following words, \u201cBeing in torment;\u201d \u2014 \u201cin order,\u201d say some, \u201cto atone for the sins committed while in the body, as well as to purify the soul from all its inherent sin.\u201d Just so, the eminent heathen poet, near two thousand years ago: \u2014 <\/p>\n
Necesse est<\/p>\n
Multa diu concreta modis inolescere miris,<\/p>\n
Ergo exercentur poenis \u2014<\/p>\n
\u2014 Aliae panduntur inanes<\/p>\n
Suspensae ad ventos: Aliis sub gurgite vasto<\/p>\n
Infectum eluitur scelus, aut exuritur igni.<\/p>\n
[This quotation from Virgil (Aeneid vi.737\u2013742) is thus translated by Pitt:<\/p>\n
\u201cEv\u2019n when those bodies are to death resign\u2019d,<\/p>\n
Some old inherent spots are left behind;<\/p>\n
A sullying tincture of corporeal stains<\/p>\n
Deep in the substance of the soul remains.<\/p>\n
Thus are her splendours dimm\u2019d, and crusted o\u2019er<\/p>\n
With those dark vices that she knew before.<\/p>\n
For this the souls a various penance pay,<\/p>\n
To purge the taint of former crimes away.<\/p>\n
Some in the sweeping breezes<\/i> are refined,<\/p>\n
And hung on high to whiten in the wind:<\/i><\/p>\n
Some cleanse their stains beneath the gushing streams,<\/p>\n
And some rise glorious from the searching flames.\u201d<\/i> \u2014 Edit.]<\/p>\n
See the near resemblance between the ancient and the modern purgatory! Only in the ancient, the heathen purgatory, both fire, water, and air, were employed in expiating sin, and purifying the soul; whereas in the mystic purgatory, fire alone is supposed sufficient both to purge and expiate. Vain hope! No suffering, but that of Christ, has any power to expiate sin; and no fire, but that of love, can purify the soul, either in time or in eternity.<\/p>\n
6. \u201cHe seeth Abraham afar off.\u201d \u2014 Far, indeed! as far as from hell to paradise! Perhaps, \u201cten-fold the length of this terrene.\u201d But how could this be? I cannot tell: But it is by no means incredible. For who knows \u201chow far an angel kens,\u201d or a spirit divested of flesh and blood? \u2014 \u201cAnd Lazarus in his bosom.\u201d It is well known that, in the ancient feasts among the Jews, as well as the Romans, the guests did not sit down at the table, as it is now the custom to do; but lay on couches, each having a pillow at his left side, on which he supported his elbow; and he that sat next him, on the right side, was said to lie in his bosom. It was in this sense that the Apostle John lay in his Master\u2019s bosom. Accordingly, the expression of Lazarus lying in Abraham\u2019s bosom implies that he was in the highest place of honour and happiness. <\/p>\n
7. \u201cAnd he cried, and said, Father Abraham, have mercy on me.\u201d \u2014 Thou fool! what can Abraham do? What can any creature, yea, all the creation do, to break the bars of the bottomless pit? Whoever would escape from the place of torment, let him cry to God, the Father of mercy! Nay, but the time is past! Justice now takes place, and rejoices over mercy! \u2014 \u201cAnd send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame!\u201d How exceeding modest a request is this! He does not say, \u201cThat he may take me out of this flame.\u201d He does not ask, \u201cThat he may bring me a cup of water, or as much as he might hold in the palm of his hand;\u201d but barely, \u201cThat he may dip\u201d were it but \u201cthe tip of his finger in water, and cool my tongue.\u201d No! It cannot be! No mercy can enter within the shades of hell!<\/p>\n
8. \u201cBut Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.\u201d Perhaps these words may supply us with an answer to an important question: How came this rich man to be in hell? It does not appear that he was a wicked man, in the common sense of the word; that he was a drunkard, a common swearer, a Sabbath-breaker, or that he lived in any known sin. It is probable he was a Pharisee; and as such was, in all the outward parts of religion, blameless. How then did he come into \u201cthe place of torment?\u201d If there was no other reason to be assigned, there is a sufficient one implied in those words, (\u201che that hath ears to hear, let him hear!\u201d) \u201cThou in thy lifetime receivedst thy good things;\u201d \u2014 the things which thou hadst chosen for thy happiness. Thou hadst set thy affection on things beneath: And thou hadst thy reward: Thou didst receive the portion which thou hadst chosen, and canst have no portion above. \u201cAnd likewise Lazarus evil things.\u201d Not his<\/i> evil things; for he did not choose them. But they were chosen for him by the wise providence of God: And \u201cnow he is comforted, while thou art tormented.\u201d<\/p>\n
9. \u201cBut beside all this, there is a great gulf fixed:\u201d \u2014 A great chasm, a vast vacuity Can any tell us what this is? What is the nature, what are the bounds, of it? Nay, none of the children of men; none but an inhabitant of the invisible world. \u2014 \u201cSo that they who would pass from hence to you cannot; neither can they pass to us, that would come from thence.\u201d Undoubtedly a disembodied spirit could pass through any space whatever. But the will of God, determining that none should go across that gulf, is a bound which no creature can pass.<\/p>\n
10. Then he said, \u201cI pray thee therefore, father, that thou wouldst send him to my father\u2019s house; for I have five brethren; that he may testify unto them, lest they also come into this place of torment.\u201d (Luke 16:27, 28.) Two entirely different motives have been assigned for this extraordinary request. Some ascribe it wholly to self-love, to a fear of the bitter reproaches which, he might easily suppose, his brethren would pour upon him, if, in consequence of his example, and perhaps advice, they came to the same place of torment. Others have imputed it to a nobler motive. They suppose, as the misery of the wicked will not be complete till the day of judgment, so neither will their wickedness. Consequently, they believe that, till that time, they may retain some sparks of natural affection; and they, not improbably, imagine that this may have occasioned his desire to prevent their sharing his own torment.<\/p>\n
11. \u201cAbraham saith unto him, They have Moses and the Prophets: let them hear them.\u201d (Luke 16:29.) \u201cAnd he said, Nay, father Abraham; but if one went to them from the dead, they will repent.\u201d Who would not be of the same opinion? Might not any one reasonably suppose that a message solemnly delivered by one that came from the dead must have an irresistible force? Who would not think, \u201cI myself could not possibly withstand such a preacher of repentance?\u201d<\/p>\n
II. This I conceive to be the meaning of the words. I will now endeavour, with the help of God, to apply them. And I beseech you, brethren. while I am doing this, \u201cto suffer the word of exhortation.\u201d The more closely these things are applied to your souls, the more ye may profit thereby.<\/p>\n
1. \u201cThere was a certain rich man:\u201d \u2014 And it is no more sinful to be rich than to be poor. But it is dangerous beyond expression. Therefore, I remind all of you that are of this number, that have the conveniences of life, and something over that ye walk upon slippery ground. Ye continually tread on snares and deaths. Ye are every moment on the verge of hell! \u201cIt is easier for a camel to go through the eye of a needle, than for you to enter in the kingdom of heaven.\u201d \u2014 \u201cWho was clothed in purple and fine linen.\u201d And some may have a plea for this. Our Lord mentions them that \u201cdwell in kings\u2019 houses,\u201d as wearing gorgeous, that is, splendid, apparel, and does not blame them for it. But certainly this is no plea for any that do not dwell in kings\u2019 houses. Let all of them, therefore, beware how they follow his example who is \u201clifting up his eyes in hell!\u201d Let us follow the advice of the Apostle, being \u201cadorned with good works, and with the ornament of a meek and quiet spirit.\u201d<\/p>\n
2. \u201cHe fared sumptuously every day.\u201d \u2014 Reconcile this with religion who can. I know how plausibly the prophets of smooth things can talk in favour of hospitality; of making our friends welcome: of keeping a handsome table, to do honour to religion; of promoting trade, and the like. But God is not mocked: He will not be put off with such pretences as these. Whoever thou art that sharest in the sin of this rich man, were it no other than \u201cfaring sumptuously every day,\u201d thou shalt as surely be a sharer in his punishment, except thou repent, as if thou wert already crying for a drop of water to cool thy tongue!<\/p>\n
3. \u201cAnd there was a certain beggar named Lazarus, who was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man\u2019s table.\u201d (Luke 16:20, 21.) But it seems both the rich man and his guests were too religious to relieve common beggars!<\/i> \u2014 a sin of which pious Mr. H. so earnestly warns his readers; and an admonition of the same kind I have read on the gate of the good city of Winchester! I wish the gentlemen who placed it there had seen a little circumstance which occurred some years since. At Epworth, in Lincolnshire, the town where I was born, a beggar came to a house in the market-place, and begged a morsel of bread, saying she was very hungry. The master bid her be gone, for a lazy jade.<\/i> She called at a second, and begged a little small beer, saying she was very thirsty. She had much the same answer. At a third door she begged a little water; saying she was very faint. But this man also was too conscientious to encourage common beggars. The boys, seeing a ragged creature turned from door to door, began to pelt her with snow-balls. She looked up, lay down, and died! Would you wish to be the man who refused that poor wretch a morsel of bread, or a cup of water? \u2014 \u201cMoreover the dogs came and licked his sores:\u201d Being more compassionate than their master. \u2014 \u201cAnd it came to pass, that the beggar died, and was carried of angels into Abraham\u2019s bosom.\u201d Hear this, all ye that are poor in this world. Ye that, many times, have not food to eat, or raiment to put on; ye that have not a place where to lay your head, unless it be a cold garret, or a foul and damp cellar! Ye are now reduced to \u201csolicit the cold hand of charity.\u201d Yet lift up your load; it shall not always be thus. I love you, I pity you, I admire you, when \u201cin patience ye possess your souls.\u201d Yet I cannot help you. But there is One that can, \u2014 the Father of the fatherless, and the Husband of the widow. \u201cThe poor crieth unto the Lord; and he heareth him, and delivereth him out of all his troubles.\u201d Yet a little while, if ye truly turn to him, his angels shall carry you into Abraham\u2019s bosom. There ye shall \u201chunger no more, and thirst no more;\u201d ye shall feel no more sorrow or pain; but \u201cthe Lamb shall wipe away all tears from your eyes, and lead you forth beside fountains of living waters.\u201d<\/p>\n
4. But see, the scene is changed! \u201cThe rich man also died.\u201d What? In spite of his riches? Probably sooner than he desired. For how just is that word, \u201cO death, how bitter art thou to a man that is at rest in the midst of his possessions!\u201d However, if that would be a comfort, \u201che was buried.\u201d But how little did it signify, whether he was laid under a lofty monument, or among <\/p>\n
Graves with bending osier bound,<\/p>\n
That nameless heave the crumbled ground!<\/p>\n
And what followed? \u201cIn hell he lifted his eyes.\u201d This, it is certain, ye need not do. God does not require it of you: \u201cHe willeth not that any should perish.\u201d Ye cannot, unless by your own wilful choice, \u2014 intruding into those regions of woe, which God did not prepare for you<\/i>, but for \u201cthe devil and his angels.\u201d<\/p>\n
5. See the scene change again! \u201cHe seeth Abraham afar off, and Lazarus in his bosom.\u201d And he knew him; although, perhaps, he had only cast a glance at him while he \u201clay at his gates.\u201d Is any of you in doubt whether we shall know one another in the other world? Here your doubts may receive a full solution. If a soul in hell knew Lazarus in paradise, as far off as he was, certainly those that are together in paradise will perfectly know each other.<\/p>\n
6. \u201cAnd he cried, and said, Father Abraham, have mercy upon me!\u201d \u2014 I do not remember, in all the Bible, any prayer made to a saint, but this. And if we observe who made it, \u2014 a man in hell, \u2014 and with what success, we shall hardly wish to follow the precedent. O let us cry for mercy to God, not to man! And it is our wisdom to cry now, while we are in the land of mercy; otherwise it will be too late! \u2014 \u201cI am tormented in this flame!\u201d Tormented, observe, not purified. Vain hope, that fire can purify a spirit! As well might you expect water to cleanse the soul, as fire. God forbid that you or I should make the trial!<\/p>\n
7. And \u201cAbraham said, Son, remember:\u201d \u2014 Mark, how Abraham accosts a damned spirit: And shall we behave with less tenderness to any of the children of God, \u201cbecause they are not of our opinion?\u201d \u2014 \u201cThou in thy lifetime receivedst thy good things.\u201d O, beware it be not your case! Are not the things of the world \u201cthy good things?\u201d \u2014 the chief objects of thy desire and pursuit? Are they not thy chief joy? If so, thou art in a very dangerous state; in the very condition which Dives was in upon earth! Do not then dream that all is well, because thou art \u201chighly esteemed among men;\u201d because thou doest no harm, or doest much good, or attendest all the ordinances of God. What is all this, if thy soul cleaves to the dust; if thy heart is in the world; if thou lovest the creature more than the Creator?<\/p>\n
8. How striking are the next words! \u201cBeside all this, between us and you there is a great gulf fixed; so that they who would pass from us to you cannot; neither can they pass to us, that would come from thence.\u201d This was the text which occasioned the epitaph on a right honourable infidel and gamester: \u2014 <\/p>\n
Here lies a dicer; long in doubt<\/p>\n
If death could kill the soul, or not:<\/p>\n
Here ends his doubtfulness; at last<\/p>\n
Convinced; \u2014 but,ah! the die is cast!<\/p>\n
But, blessed be God, your<\/i> die is not cast yet. You are not passed the great gulf, but have it still in your power to choose whether you will be attended by angels or fiends when your soul quits its earthly mansion. Now stretch out your hand to eternal life or eternal death! And God says, \u201cBe it unto thee even as thou wilt!\u201d<\/p>\n
9. Being repulsed in this, he makes another request: \u201cI pray thee, send him to my father\u2019s house; for I have five brethren; that he may testify to them.\u201d It is not impossible that other unhappy spirits may wish well to the relations they have left behind them. But this is the accepted time for them, as well as for us. Let us then address them ourselves; and let us beg our living friends to give us all the help they can, without waiting for assistance from the inhabitants of another world. Let us earnestly exhort them to use the helps they have; to \u201chear Moses and the Prophets.\u201d We are indeed apt to think, like that unhappy spirit, \u201cIf one went to them from the dead, they will repent.\u201d \u201cBut Abraham said, If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead.\u201d<\/p>\n
III. 1. I am, in the Third place, to prove the truth of this weighty sentence; which I will do, First, briefly, and then more at large.<\/p>\n
And, First, to express the matter briefly: It is certain that no human spirit, while it is in the body, can persuade<\/i> another to repent<\/i>; can work in him an entire change, both of heart and life; a change from universal wickedness, to universal holiness. And suppose that spirit discharged from the body, it is no more able to do this than it was before: No power less than that which created it at first can create any soul anew. No angel, much less any human spirit, whether in the body or out of the body, can bring one soul \u201cfrom darkness to light, and from the power of Satan unto God.\u201d It might very possibly fright him to death, or to the belief of any speculative truth; but it could not frighten him into spiritual life. God alone can raise those that are \u201cdead in trespasses and sins.\u201d<\/p>\n
2. In order to prove more at large, that if men \u201chear not Moses and the Prophets, neither will they be\u201d effectually \u201cpersuaded\u201d to repent, \u201cthough one rose from the dead,\u201d I will propose a case of this kind, with all the advantages that can be conceived. Suppose, then, one that does not \u201chear Moses and the Prophets,\u201d that does not believe the Scripture to be of God, to be fast asleep in his bed, and suddenly to awake while the clock was just striking one. He is surprised to observe the chamber as light as if it were noon-day. He looks up, and sees one whom he perfectly knew standing at his bed-side. Though a little surprised at first, he quickly recollects himself, and has the courage to ask, \u201cAre not you my friend, who died at such a time?\u201d He answers, \u201cI am. I am come from God, with a message to you<\/i>. You have often wished you could see one risen from the dead; and said, then you would<\/i> repent. You have your wish; and I am ordered to inform you, you are seeking death in the error of your life. If you die in the state you are in now, you will die eternally. I warn you, in His name, that the Scriptures are the real word of God; that from the moment you die, you will be remarkably happy, or unspeakably miserable; that you cannot be happy hereafter, unless you are holy here; which cannot be, unless you are born again. Receive this call from God! Eternity is at hand. Repent, and believe the gospel!\u201d Having spoken these words, he vanishes away; and the room is dark as it was before.<\/p>\n
3. One may easily believe, it would be impossible for him not to be convinced for the present. He would sleep no more that night; and would, as soon as possible, tell his family what he had seen and heard. Not content with this, he would be impatient to tell it to his former companions. And, probably, observing the earnestness with which he spoke, they would not then contradict him. They would say to each other, \u201cGive him time to cool; then he will be a reasonable man again.\u201d<\/p>\n
4. Now, it is constantly found, that impressions made on the memory gradually decay; that they grow weaker and weaker in process of time, and the traces of them fainter and fainter. So it must be in this case; which his companions observing, would not fail to seize the opportunity. They would speak to this effect: \u201cIt was a strange account you gave us some time since; the more so,because we know you<\/i> to be a sensible man, and not inclined to enthusiasm. But, perhaps, you have not fully considered, how difficult it is, in some cases, to distinguish our dreams from our waking thoughts. Has anyone yet been able to find out an infallible criterion between them? Is it not then possible, that you may have been asleep when this lively impression was made on your mind?\u201d When he had been brought to think, possibly<\/i> it might be a dream; they would soon persuade him, probably<\/i> it was so; and not long after, to believe, it certainly<\/i> was a dream. So little would it avail, that one came from the dead!<\/p>\n
5. It could not be expected to be otherwise. For what was the effect which was wrought upon him? (1.) He was exceedingly frightened: (2.) This fright made way for a deeper conviction of the truth then declared: But (3.) his heart was not changed. None but the Almighty could effect this. Therefore (4.) the bias of his soul was still set the wrong way; he still loved the world, and, consequently, wished that the Scripture was not true. How easily then, as the fright wore off, would he again believe what he wished! The conclusion then is plain and undeniable. If men \u201chear not Moses and the Prophets, neither will they be persuaded\u201d to repent and believe the gospel, \u201cthough one rose from the dead.\u201d<\/p>\n
6. We may add one consideration more, which brings the matter to a full issue. Before, or about the same time, that Lazarus was carried into Abraham\u2019s bosom, another Lazarus, the brother of Martha and Mary, was actually raised from the dead. But were even those who believed the fact persuaded to repent? So far from it, that \u201cthey took counsel to kill Lazarus,\u201d as well as his Master! Away then with the fond imagination, that those who \u201chear not Moses and the Prophets, would be persuaded, though on from the dead!\u201d<\/p>\n
7. From the whole we may draw this general conclusion. That standing revelation is the best means of rational conviction; far preferable to any of those extraordinary means which some imagine would be more effectual. It is therefore our wisdom to avail ourselves of this; to make full use of it; so that it may be a lantern to our feet, and a light in all our paths. Let us take care that our whole heart and life be conformable thereto; that it be the constant rule of all our tempers, all our words, and all our actions. So shall we preserve in all things the testimony of a good conscience toward God; and when our course is finished, we too shall be \u201ccarried by angels into Abraham\u2019s bosom.\u201d Birmingham, March 25, 1788.<\/i><\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
\u201cIf they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.\u201d Luke 16:31. 1. How strange a paradox is this! How contrary to the common apprehension of men! Who is so confirmed in unbelief as not to think, \u201cIf one came to me from the dead, I … Continue reading “THE
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