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rich Man's Gate, than it would have been to sit at the Table with that Swine their Master.

Here is the pious poor man's both comfort and honour, that the wise Judge of all Men thinks his Name worthy to be register'd in his own Book, he takes care the Righteous, how obscure and defpicable soever he be among Men, Mall be bad is everlasting remembránce. He would have the World to take notice, That them that honour God, God will honour, and they that despise him shall be lightly esteemed. 1 Sam. 2. 30. He would have the World read in poor Lazarus his Name, the readiness and care of God to help and shew mercy to the outcast and poor ; that he himself will own them as his Brethren, and reckon as done unto himself whatsoever is done unto the least of them, that he will welcome them into Heaven as the blessed Children of bis Father, whosoever they be that pitty them, and shew them kindness, whose Names he hath written in the Book of Life.' . And this one consideration I should think enough to spoil the rich man's faring sumptuously every day; 'That how much soever he makes of himself now, and how greatly soever Fools now admire him, Knaves flatter him, and little Earthy Souls do envy him; yer is he all this while of no account or name in the Judgment of God; no · such Name as his is to be found in the Book of Chrift; nor will his Purple and fine Linnen persuade the great Saviour of the World, to own him as one of his Family. A day is coming, and will be upon him when he least, it may be, expects it ; when he shall be set on the left Hand among the Goats, when he shall be driven out from the presence of the great King with a Depart, I

know

know thee not: When to every good Lazarus God will say, as he did to Moses and Ifrael. I know thee by Name, and thou hast also found grace in my fight. Exod. 33. 12. Fear not, for I have redeemed thee, I have called thee by thy Name, thou art mine. Ifai. 43. 1. The rich Gentleman, a main part of whose study it was to get a Name among Men, to lade and dawb himself with thick Clay, and boast himself of the multitude of his Riches, whose inward Thought is, that bis Houle shall continue for ever, and his dwelling places to all Generations, and be calls his Lands after his own Name, even this brave Man in Honour (as the Vulgar think him) abideth not, he is like the Beasts that perifh. Tho? whilft he lived be blessed bis Soul, and 'Men praised bim, whileft he did well to himself: He shall go to the Generation of his Fathers, and Mall never see light, He shall carry not bing away, his glory shall not descend after him. In the Generation following his Name Mall be blotted out. The memory of the Full is blessed, but the Name of the Wicked shall rot. Prov. 10.7.

LUKE

LUKE 16. v. 22.

And it came to pass that the Beggar died, and was carried by the Angels inta Abraham's bosom, the Rich man also died, and was buried.

I TAving seen what kind of persons these two m1 were, it might be proper enough in the. next place to reflect on their outward state and condition in this Life, and to consider how copfistent it may be with the Providence and righteous Government of God, to suffer a wicked rich Man to live in the height of prosperity, whilst the poor and righteous Man that worshipp'd and serv'd him faithfully liv'd, and even bardly lived in want of all Earthly Comforts. But because the Twenty fifth Verse, when we come to it, will put us uppon that Meditation, let us wave it at present, and now only observe. . II. What kind of departure these two Perfons are bere said to have had out of this World. And herein we shall easily discover the truth of what we read, Pro, 28.6. Better is the poor that walketh in his Uprightness, than he that is perverse in bis Ways tho berich. - Indeed they both of them die, but they do not both of them fare alike in Death.

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1. The

1. The first thing that here we observe is this, That they both of them die. It came to pass, that the Begger died; and so it came to pass to the rich man too, he also died. And thus it shall come to pass to all Mankind, Rich and Poor, Good and Bad, all must die. All of us, Noble and Ignoble, how much or how little soever we value our selves on account of our Ancestors, derive our Pedigree from Adarn; in him, what distance soever there is now betwixt the one and the other, the Rich and the Poor meer together, and from him with their nature derive mortalitie. In Adam all die. Death spareth not the Rich more than the Poor, nor is the King's Palace, a more priviledged place on this account, than the Beggar's Clay Cottage. Death will arrest even the King himself in his Bed-chamber, in spite of all his Guards. No strong Hold will keep out Death, no Splendor, Power or Greatness will affright or amaze it, no Riches bribe it. O what would the rich and proud Gentleman, who hath in health as little to give, as he hath much to waste, and can spare nothing from his Luxury to bestow either on God or the Poor ; what I say, would not he now, when he sees his Death approaching to deprive him of all, willingly give, that he could huff and bektor away Death, as easily, as he used to do the poor Beggar from his Door? But here he meets with something as sturdy as his himself, and that will bring down his tout stomach, and make even the brave Gentleman quake for fear. Death fears not his high and furly looks, nor any of his big and ranting Words, no nor his frowns, stamps, or Blows; nor all his damning Qaths and Curses, wherewith he is so richly furnished, and on all occasions is as free of, as he is fparing of his

Charity

as little to Sthing from what I say,

Charity. This tall Cedar must down, as well as the lowest Shrub. And as all know this, so ic were well, if all too, both high and low, rich and poor, fickly and healthful would, in time rightly consider, and make good use of it. That we would all endeavour to prepare our felves for Death, as we inay, and as it concerns us to do, before it come. Otherwise it will make a greater difference between one and another, than ever there was, or could be in our Life-cime.

1. Let the Rich Man consider, that he must certainly die, and that too, within a very short time; neither he, nor any body else knows how soon. He will possibly fay, he doth so, and so do his Companions that riot with him in his daily (umptuous fare, and therefore they encourage one another in this voluptuous way of Living, saying, Come on, Let us eat and drink, for to morrow we must die. Let us enjoy the good tbing's that are present; and let us speedily use the Creatures like as in Youth. Let us fill our felves with coftly Wine and Oint nents; and let no Flower of the Spring pass by us. Let us crown our selves with Rose-buds before they be wither'd. Let none of us go without his part of our Voluptuousness; let us leave Tokens of our Joyfulness in every place, for this is our portion, and our Lot is this. Wisd. 11. 8. &c. This they consider, that Death will come quickly, and take all away that is left; and therefore they are resolv'd to leave him nothing, but the bare Bones to pick. And truely if this be all their Portion, and this their so much boasted of Wisdom, I think no good or wife Man hath any reason to envy them for either, whatever cause they may find to pitty them.

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