ceed. And it is reason in intellectual nature and choice, that makes it an action of virtue.

Secondly, When we avoid fin and evil out of reSpect to God, because we will not give him an offence. For this is religion, to have the fear of God before our eyes and 'tis but the religion of a heathen, to avoid fin upon any other account. Now because God is invisible, if any should ask how he might know what he doth, is with refpect to God: you may know by that which is materially the fame with it. To do a thing because it is confonant to reafon and to avoid a thing because it is contrary to reason, is materially the fame as to do, or forbear with refpect to God. And I will make this out, because two things are matter of eafy knowledge, and the great things of religion.

Ift. That there is a God. And,

2dly. That there is a difference between good and evil. And if we have not funk ourselves into brutishness, by fenfuality, or into devilishness, by malice, envy, and ill-will; a man cannot be ignorant of either of these.

That there is a God every man must grant, because he did not call himself into being out of nothing. This is plain, because he cannot continue himself in that being which he hath. For to call a thing into being out of nothing, is an act of much greater power, than to continue a being that we have.

And for the difference of good and evil, nothing is more knowable. Will not every man grant, that there is great difference between living in fobriety

and

and temperance, and living in luxury and wantonnefs; that the one is far better than the other? That it is better for a man to govern his paffion, and to be affable and courteous, than to be furious, infolent, arrogant, and tumultuous ?

But thirdly and lastly, a man may be faid to turn from his wickedness, when he conceives difpleasure against it, and fully purposes never to return to it again, whatsoever temptations or provocations he may meet withal. Otherwise it may be but only forbearance of the act; unless a man withdraws from it through diflike, and take up refolutions never to do the like. Now if the wicked man do thus turn away from his wickedness, and doth that which is lawful and right, he fhall fave his foul alive.

DISCOURSE XVII.

The true Valuation of MAN..

LUKE xvi. 25.

But Abraham faid, fon, remember that thou in thy lifetime receivedft thy good things, and likewife Lazarus evil things: but now he is comforted, and thou art tormented.

W

Hether this were a ftory, or a parable, I will not difpute or determine. It will be all one as to our inftruction; for our rule is, comparisons make facts; history contains matter of fact, and parables are representations only; there

fore

fore every thing in parables is not to be obferved, for fome things are put in for decorum's fake, and to make it look like a hiftory. All things in parables that make an appearance, are not intended therefore there is great caution to be used, and if there be any point of religion, or any matter of faith grounded upon a parable, it must also have other foundation. For parables and fimilitudes are rather for illustration, than confirmation.

But, before I come to speak to the words themfelves, I will a little look back, and glofs upon the verfes precedent.

Ver. 19. There was a certain rich man which was cloathed in purple and fine linen, and fared fumptuofly every day.

Ver. 20. And there was a certain beggar named Lazarus, which was laid at his gate full of fores, &c.

Upon these two verfes I obferve the different disposition of providence, as to mens eftate and af fairs: one rich, over-rich; the other poor, miferably poor. For this, you need not look after any other account, but refer it to God's fovereignty and good pleasure. For neither doth the one make a man certainly happy, nor the other truly miferable.

21. And defiring to be fed with the crumbs which fell from the rich man's table; moreover, the dogs came and licked his fores.

Hereupon I obferve, that it is highly commendable in every one, to comply with the neceffity of his condition, and to fupply himself as he lawfully may, and to be contented with his lot and portion,

and

and to go

and to make as good a shift as he can, through this world as well as he may. Thus did the poor man; for his diet, he was content with the crumbs that fell from the rich man's table, and for his physick, he was content that the dogs should lick his fores.

22. And it came to pass that the beggar died, and was carried by the angels into Abraham's bofom : the rich man alfo died and was buried.

:

From hence I observe, that all forts of men die and after death a great difference. The rich man had all the advantages that this world could afford, of him it is faid, that he died and was buried. The poor man died also, but we have nothing of his funeral: the world had no fuch kindnefs for him. But where this world ends, a better world begins. For, though it is not faid the beggar was buried, yet it is faid that he was carried into Abraham's bofom; and that by Gods meffengers, the angels.

Ver. 23. And in hell he lift up his eyes, being in torment, and feeth Abraham afar off, and Lazarus in his bofom.

These words declare a future ftate, and the exiftence of the foul after the body moulders away and tumbles into the duft.

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

From whence I obferve, that there is no great hope or expectation for bad men, in the future ftate. See how little he asks: fend Lazarus that he may

dip the tip of his finger in water and cool my tongue. One would think that it was but a small request ; yet we do not read that it was granted him. Wherefore, there is very little hope or expectation for bad men in the future ftate.

Ver. 25. But Abraham faid, fon, remember that thou in thy-time receivedft thy good things, and likewife Lazarus evil things: but now he is comforted, and

thou art tormented.

From which words I observe these things in general.

Firft, That Abraham gives reason for what he faith; therefore we should not take upon us to dictate and impofe on others, but it becomes us to fhew cause and to fatisfy men by reason and argument and this is the direction of the apostle, who charges it upon christians, to be ready to render à reafon of the hope that is in them.

Secondly, Where we reprove, we should use good language; we fee here Abraham faith, fon; though the man was in a deplorable state, yet Abraham gives him no hard language. Son remember that thou in thy life-time had'ft thy good things. He rubs up his memory, and reproves him by reason : and thus we ought to refolve, neither to provoke others, nor be provoked ourselves and this would tend to the quiet of the world, Let us not provoke any one, for there is fome good nature in every body: but if you provoke any man, you put him to act upon the worst principle. Neither be you provoked, for then you are not fure of yourself; for in this cafe a man lofes felf-government; for every man in a paffion