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call to Heaven for Vengeance, and suffer not chy cry for mercy to be heard. They have not ởnl y been abufed by thee, into an occasion of many Sins in thy felf, which without them thou hadst never committed; and therefore now call they for more Stripes to be laid on, than otherwise Thou should have been bearen with, búr because By them thou hast tempted and helped others also, to share with thee in thy Sins, they now call for the additional Load of all those Sins of others which thou occafionedft, to be laid upon thee too, to encreafethy Torment. Having thus abufed thy good Things, there is no Remedy, but thou mult bear the evil Things thou now fuffereft, and that in a constant expectation of worse things still. "Thou receivedft THY good Thing's. Thine in. deed they were, and yet not so thine, as if they had been of thine own making, or had been protured by thine own power and wisdom, or yet had bern deserved and merited by any Service or Goodness of thine. Alass! Thou never hadit the power to make one single Hair of thy Head white or black, thou couldīt nor with all thy Wifdom or Art, Care, or Contrivance, Labour and Industry, add one Cubit to thy Stature, or one moment to thy Life. For if thou couldst have done this, wouldst thou have died so soon? Thou hast deserved at God's Hand noching at all, but a sudden destruction for thý many, wilful, and long continued Sins, and all the evil Things thou art now tormented with. All thy good Things then, what, and how many foever they were, were thine, on no other account bur this, that thou RECEIVEDST them. And now remember, from whom thou receivedit them. Hadst thou then by Inheritance froni thy Father? Or by Gifs from some good friend? Or came T wo .

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they by Trading or good Husbandry, and hard La: bour? It may be fo, immediately chou receivedst them some one or other of these ways, but by what means foever they were conveyed unto thee, thou receivedft them of God. Riches and Honour come of Him. '1. Chr. 29. 12. Of Him therefore, by what means, or by whatsoever Instrument they came, thou hadít all thy good Things, yea, tho’ thou gotft them, it may be by wicked Arts, yei dost chou owe them all to God. The Tabernacle's of Robbers profper, and they that provoke God are fecure, into whose Hand God bringeth abundantly. Job. 12. 6. And art thou not mošt justly punished for thy abominable Ingratitude co thy bountiful Benefactor? Dost thou not well deserve all the Torments thou now endurelt, for abusing so free, so undeferved, fo extraordinary Bounty to tbee, more than to many Thousands, who never had the one half of ihy good Things ? Was it only to this end, that He bestowed fo many good Things upon thee, which others wanted; to enable thee to do him more difhonour than others, and to encourage. thee in a wicked Rebellion againt him ? If the Rothful Servant, that improveth not his Talent shall for his Idleness be bound Hand and Foot, and cast out into utter darkness; whicher deferveft thou to be cast, who hast made the many good Things, thou receivedst the Weapons of Iniquity and Rebellion.

THINE indeed those good Things were, for far forth, is that chy Title to them, and Propriety. in them, stood good against all the World. Lás zarus well understood this, and therefore durst not attempt by Robbery, or Stealtb, or Pretence of borrowing for a time, or by any crafty and fraudur, lent Trick, or shifr, to deprive thee of one single

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Farthing, or Crumb. He lay patiently at thy Gate, waiting for thy Charity. He own'd thy Right to what thou hadît received, by his begging of thee an Alms and Free-Gift, for which he would have been very thankful. So much the greater still appeareth both thy Obligation, and thy Ingratitude to God thy Benefactor. He had not only greatly enriched thee above many of thy Brethren; but had also fer a Fence and Guard about all thy Wealth; he had enacted Laws to maintain thy Right, and by his Providence kept thee in posseffion. He had ordered all Things fo for thy Security, that no Man might wrong chee of any of thy good Things (how bad a Man foever thou wast but upon pain of eternal Death. And thou, after all this, deale'st with God, just as churlish Nabal did with David; who, tho' David and his Men had been a Guard to his Cattle and his Servants, denied him a little feafonable Relief for his young Men out of that great Wealth which he had help'd to preserve for him. Thou, an ill natured and unthankful Wretch, wouldst nor relieve the Needy Soul whom God sent to thy Gate, bur chofest, rather with thy Companions, as Nabal did withi his, to exercise thy Luxury than thy Charity, to eat and drink unto Gluttony and Drunkenness, whilst the poor Servarts and Children of that gracious God, who gave thee all, lay famishing at thy Garcs, How canst thou call for mercy from God, or any of his Saints, who hadít neither a thankful Heart to him, nor any Bowels of Mercy for any that belonged unro him? -' .

; Thy good Things thou hast received, but remem. ber, they were never fo thine, as that thou waft abfolute Lord and Master, or Arbitrary Disposer of them, or of any part of them; but so as to

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be still accountable for them all unto Him that gave them. Thou receivedit them indeed of God, bur Remember, that tho' God giveth many things to Men, he never givech any thing from Himself. He gave thee a Right to them against all Pretenders, and all the Claims of other Men; but he never did, or could alienate his own Right to all Things unto any one whatloever. Thy good Things then were all of them, when most thine, as much God's own, and at his Disposal as ever they were. God only made thee Steward of some Portion of his Goods, this was a very great Trust and Honour, and so was it a great benefit and adpantage, every way a great Obligation to Fidelity and Gratitude, and eminent Services. He gave thee free leave to ufe all for thine own Good. As much as was needful for thy self and Family; and all that depended on thy Care and Provision: He gave thee very plain Laws and Directions how to order and dispofe of every Thing as there should be occasion. Thou hadt a charge given of all, to see that nothing was wasted or misbestowed, but all laid out according to thy Lord's Will. Neither* was God hard upon thee in any thing of this, but exceeding kind and indulgent ; tor (as was said ) he allowed thee in the fir7 place, and of the best, that is, of the fittest for chee, to serve thy Self, and all the rest was to be used not to His, but tbine own Profit. God chose thee to be his Hand, and trusted very much to thy Discretion and Prese dence, in managing all according to some general Rules, which he had given; and after all, the ouerplus, if any, was to remain to thee and thine. They that were to praise him, were also to thank thee; and God himself for thy right Husbanding of what was bis own, had of his free Bounty

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provided for thee in Heaven a glorious Reward that is, for the faithful discharging of thy Trust and Duty. O what an Encouragement is there, here to all Rich Men to be very good ? But remember, how all this Goodness was 'abus'd by thee. As if all had been absolutely thine own, and thou hadit had no Lord over thee to be accountable to, how didst thou waste all on thy felt with riotous Living? All thy care was for thy self, and for a few such Wrerches as thy felf, Men who had, it may be, first wasted all their own Stock of Goods on their Lusts, and then came to help thee away with thine. Thou rather chosest to feed thy Dogs, and Companions worse than they, with thy

Master's Goods, than such as pious Lazarus. And . was it not then high time for God to vindicate

his own Right, and to call such a faithless Wretch

to a serere account? Is it fit to give thee a drop of Water to refresh thee, who hast wasted so much

Wine, and fed a company of Swine, like thy felf, with the choice Dainties which God had betow'd upon thee? O, wicked Steward, who never thought of thy Accounts on Earth, fee now how thou canst make them up in Hell. What thou shouldst have paid in duty, now pay in torments.

Remember, that these were THY good things. These were the things which shou esteemedt and lovedft, above all others; and which thou choleft for thy self, Nighting all things in comparison of them. These God bestowed upon thee in an ample manner, and in them thou hast had thy portion according to thine own wish. Thou halt had all that thou couldst love and delight, or take any pleasure in, that is, that was good to thee. And what reason canst thou have now to complain, seeing thou hadît chine own choice ?

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