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the Life, or Righteousness, and so Thall we for ever live a Life of Comfort,

Remember thy LIFE-TIME. Thou hadit a timt of Life upon Earth in the Body, as well as Lazarus; and there thou didst over-live him, and by his death should't have been minded of thine own mortality, and of the preparation thou shoulds have made for thine own dying. Why didft thou not then take the warning that was given thee, so to fit thy self for death, that dying thou mightst not have come into this place of torments? You had each of you a time granted you to live in upon the Earth. And you knew that it was no more but a time, which was, you were not cold when, to have an end. That time you then had, was the time of probation and trial, the time of discipline and learning, the time of preparation and exercise ? You were both probationers for Eternity. Why then didst nor thor, as well as he, so inprove that time of Life as to make sure of an eternal life of joy and comfort ? Should not this have been the great businefs of thy life-time, to work out thine own Salvation with fear and trembling? Why wast thou so toolifh, as to let slip thy oppor. tunity, and leave thy Work all undone till the night came whercin no man can work? Hadt thou 'not a Seed time, as well as Lazarus ? And have you not now both of you your barvejts; when you are to reap what you have fown your selves? What halt thou now to complain of bat thy self? Thou had ft a Life-time given thee, wherein thou mighest have learn'd the Way to Heaven, and mightít, if thou hadît pleas'd, have walked with the Few in the narrow way that leads to Life ; and mighi'it have made thy self friends of the Mammon of unrighteousness, which poor La


Zarus had not opportunity to do. Hadft chou not thy past life-time given thee to this end, that in it thou mighest learn to live for ever? Was it not then thy business to exercise thy self unto Godliness, that thou mightft have been made meet for the Inberitance of the Saints in light. Shouldst thou not, whilst living upon Earth, have had chy conversation in Heaven, and so have made thy self sure of not being Excluded out of this blessed Society wherein thou now feelt us?

Remember, that thy life-time was thy Seed-time. And whatsoever a man soweth, that shall be also reap. He that soweth to his flesh, shall of the flelh reap Corruption; and be that soweth to the Spirit, foall of the Spirit reap Life everlasting, Gal. 6.7, 8. It is very fit and just, that every one should eat of the Fruit of his own Way, and be filled with his own Devices, Pro. 1. 31. What then wouldst thou have? Hadft thou not that which grew up of che Seed which thou Sowest ? Hast thou not the wages thou hast been working for? Is not this the very thing thou hast raken much pains, and haft been labouring for all thy life-time? Wast thou not daily making provision for the Flesh, to fulfil tbe Lufts thereof? Waft thou not all the while thou livedít gathering fuel for those flames which now torment chee? Was it not thy only care to treasure up unto thy self Wrath against the day of wrath? Reap, therefore what thou hast fown, and make the best thou canst of the treasure which thou hast laid up for thy self. Thou hast no worse, how ill foever it is with thee, than what chou haft with much pains provided. Thou art thine own tormentor, and wait all thy life cime kindling the fire wherewith thou art burnt, and which is now. unguenchable by all the Water chat Lazarus, or any other can bring thee.


Let us all remember this, whilst we are on this side the Grave, and whilst we live, think well for what we live. This life will soon expire, and yei how short soever it may prove to any of us, it is all the time we have to provide in for eternity. Let us thereforé take heed, how we wake any part of it, and let us carefully improve it all to our best advantage. Now let us be sure to be always Sowing good Seed, that we may for. eyer feed on that which is sweet and pleasant. If we have now our fruit unto boliness, the end will be eternal life..

Remember ( faith Abraham) that thou in thy lifetime receivedst thy GOOD THINGS. Many good things thou hast bad, which were all of them the good Creatures of God, and made for the good of Men. For Man's good they were made, but not to be Man's happiness. For Man's support and relief in his way to blessedness; but such as could not make him blessed. What canst thou name that thou wantedft! Was it wealth or honour, or pleasure, or health, or liberty, or what was it? Thou hadft not a few, but many good things, and that in such abundance, that thou hadt not only enough for nature, and for moderate delight, for thy self, and for the use of thy family, but for many others, who might have been richly feasted on thy fuperfluities, if thou hadst had a beart as large as thine estate, or the wisdem as well as grace to have done all the good thiou mighift have done either to thy self or cthirs, with the many good things which thou receivedfi., Thou didst not in thy life-time fuffer hunger, and thirt, and nakedness, as Lazarus did. Thou wast not disealed, and lame, and fore like him. Thou waft not restrained in thy liberty of going whither, " I : "


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and doing what thou hadít a mind to. Thou waft nor driven to beg thy Bread; nor threatened and beaten for begging it ; nor needeft thou to be bebolden to any Man for any of the good things of this World, but hadft all plentifully within thi self, and might'st have obliged many poor Souls which stood in need of thy bounty. How many hungry bellies mighi'lt thou have filld. How many naked backs might'st thou have cloathed? How many poor Prisoners and Captives might'f thou have ransomed and released? How many poor People migli'lt thou have set on work? How many fatherless Children might'st thou have edxcated, and provided for. What an addition had this course made to thine bonour on Earth, to thy happiness in Heaven ? Such righteousness should have been had in everlasting remembrance. How would all these living monuments of thy Charity, have eternized thy Memory, ever praising God for thee, and honouring thee as the faithful Steward of God, and his Instrument of much good to them: How might the Prayers of so many people daily sent up to Heaven for thee, have lengthen'd thy. Days, and Prosperity on Earth; and help'd thee forward to eternal happinefs? Thy Riches enabling thee to be rich in good Works, had thus help'd to make thee Rich for ever in the blessing: of God. What a folid Foundation hadft thou thus laid up for thy felf, that thou might ft lay hold on e. ternal Life? I Tim. 6.19. But this precious Opportunity is quite loff, and now all thy good Things are quite gone for ever, nor either have they, or can they do thee any good, because thou had& not a Heart to do good with them. Instead of fo doing, Remember Son, how thou through thy vain Humor hast greatly hurt both thy self and ma

ny others with these good Things. How thou madelt it even thy Study to contriye which way to do much evil with much good. What else halt thou done with all thy good Things, but fed thy Pride, humour'd thy wantonness, pamper:d ihy Body, nourisld and strengthen'd thy Lufts, and arm'd thy Flesh to War against thy Soul, and the Spirit, of God? Yea, thou didst nor these things thy self alone, but cook'st pleasure in those that did them. Thou fed'st che Lusts of the Rich, instead of the Bellies of the Poor, and in the way which Pride and Vanity are wont to call Hospitality, took'st a pleasure in maintaining a sumptuous Table, for thy Trencher- Friends and Rich Neighbours, and in spite of the Command of the bleiled J ESUS, left the Poor and Needy, such as Lazarus, to lie at thy Gatly expecting no better Entertainment than to share in the allowance of thy Dogs. How didst thou play the Devil with thy good Things, tempting such as needed notchy Charity to intemperance with thy Plenty; and those that needed it, to curse thy Hospitality?. With the variety and delicate curiofin ty of thy Table, thou sharpenedst che Appetites, of them, who otherwise might have fed oberly at Home, and wasted all that should have fed them, who had no Home to feed in. Was ic not 100 much thy Recreation, to make Men first naked with eating and drinking, and then to Sport thy self in their nakedness? And now remember thy Folly in thus abusing thy good Things unto Wantona, ness; and conlider puhat Fruit thou bad't in those Tbings, which were indeed thy shame, tho' thou gloriedft in it, and the end whereof thou now feelest co be Torment? The good Things which once thou hadst, are now not only gone, or left behind thee, but the cry of them follows thee to Hell; yea, they

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