Chapter CCLXXVII: Preface: , by the Rev. John Gifford, (3)

Friends, I have only given a very short touch of the torments of hell. O! I am set, I am set, and am not able to utter what my mind conceives of the torments of hell. Yet this let me say to thee, accept of God's mercy through our Lord Jesus Christ, lest thou feel THAT with thy conscience which I cannot express with my tongue, and say, I am sorely tormented in this flame.

'And seeth Abraham afar off, and Lazarus in his bosom.'

When the damned are in this pitiful state, surrounded with fears, with terrors, with torment and vengeance, one thing they shall have, which is this, they shall see the happy and blessed state of God's children. He seeth Abraham afar off, and Lazarus in his bosom; which, as I said before, is the happy state of the saints when this life is ended. This now shall be so far from being an ease unto them, that it shall most wonderfully aggravate or heighten their torment, as I said before. There shall be weeping, or cause of lamentation, when they shall see Abraham, and Isaac, and Jacob, in the kingdom of heaven, and themselves thrust out.

1. Observe, Those that die in their sins are far from going to heaven; he seeth Abraham afar off, and Lazarus in his bosom. And, indeed, it is just with God to deal with them that die in their sins according to what they have done; and to make them who are far from righteousness now, to stand far from heaven to all eternity. Hearken to this, ye stout-hearted, that are far from righteousness, and that are resolved to go on in your sins, when you die you will be far from heaven; you will see Lazarus, but it will be afar off.

Again, he 'seeth Abraham afar off, and Lazarus in his bosom.'

These are some of the things the damned do behold, so soon as they come into torment. Mark, and he 'seeth Lazarus in Abraham's bosom.' Lazarus, who was he? Why even he that was so slighted, so disregarded, so undervalued by this ungodly one while he was in the world, he seeth Lazarus in Abraham's bosom.

From whence observe, That those who live and die the enemies of the saints of God, let them be never so great, or stout, let them bear never so much sway while they are in the world, let them brag and boast never so much while they are here, they shall, in spite of their teeth, see the saints, yea, the poor saints, even the Lazaruses or the ragged ones that belong to Jesus, to be in a better condition than themselves. O! who do you think was in the best condition? who do you think saw themselves in the best condition? He that was in hell, or he that was in heaven? He that was in darkness, or he that was in light? He that was in everlasting joy, or he that was in everlasting torments? The one with God, Christ, saints, angels, the other in tormenting flames, under the curse of God's eternal hatred, with the devils and their angels, together with an innumerable company of howling, roaring, cursing, ever-burning reprobates? Certainly, this observation will be easily proved to be true here in this world, by him that looks upon it with an understanding heart, and will clear itself to be true in the world to come, by such as shall go either to heaven or to hell.

2. The second observation from these words, 'And seeth Abraham afar off, and Lazarus in his bosom,' is this; they that are the persecutors of the saints of the Lord now in this world, shall see the Lord's persecuted ones to be they that are so highly esteemed by the Lord, as to sit or to be in Abraham's bosom, in everlasting glory, though they, the enemies to the children of God,[15] did so lightly esteem them, that they scorned to let them gather up the dog's meat that falls under their table. This is also verified, and held forth plainly by this parable. And therefore be not grieved, O you that are the tempted, persecuted, afflicted, sighing, praying saints of the Lord, though your adversaries look upon you now with a disdainful, surly, rugged, proud, and haughty countenance, yet the time shall come when they shall spy you in Abraham's bosom!

I might enlarge upon these things, but shall leave them to the Spirit of the Lord, which can better by ten thousand degrees enlarge them on thy heart and conscience, than I can upon a piece of paper. Therefore, leaving these to the blessing of the Lord, I shall come to the next verse, and shall be brief in speaking to that also, and so pass to the rest.

Verse 24.--'And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.'

You know I told you that verse 22 is a discovery of the departure of the godly and the ungodly out of this life; where he saith the beggar died, and the rich man also died. The 23d verse is a discovery of the proper places, both of the godly and the ungodly after death; one being in Abraham's bosom, or in glory, the other in hell. Now this 24th verse is a discovery of part of the too late repentance of the ungodly, when they are dropped down into hell; 'And he cried, and said, Father Abraham, have mercy on me.' From these words, 'And he cried,' we may observe,

First. What a change the ungodly will have when they come into hell. 'He cried.' It is like he was laughing, jesting, jeering, drinking, mocking, swearing, cursing, prating, persecuting of the godly in his prosperity, among his filthy companions. But now the case is otherwise, now he is in another frame, now his proud, stout, currish carriage, is come down; 'And he cried.' The laughter of the ungodly will not last always, but will be sure to end in a cry; 'The triumphing of the wicked is short' (Job 20:5). Consider, you must have a change either here or in hell. If you be not new creatures, regenerate persons, new-born babes, in this world, before you go hence, your note will be changed, your conditions will be changed; for if you come into hell, you must cry. O did but the singing drunkards, when they are making merry on the ale bench,[16] think on this, it would make them change their note, and cry, What shall I do? Whither shall I go when I die? But, as I said before, the devil, as he labours to get poor souls to follow their sins, so he labours also to keep the thoughts of eternal damnation out of their minds; and, indeed, these two things are so nearly linked together, that the devil cannot well get the soul to go on in sin with delight unless he can keep the thoughts of that terrible after clap out of their minds.

But let them know that it shall not always be thus with them; for if, when they depart, they drop down into eternal destruction, they shall have such a sense of their sins, and the punishment due to the same, that it shall make them to cry; 'And he cried.' O what an alteration will there be among the ungodly when they go out of this world? It may be a fortnight, or a month before their departure, they were light, stout, surly, drinking themselves drunk, slighting God's people, mocking at goodness, and delighting in sin, following the world, seeking after riches, faring deliciously, keeping company with the bravest;[17] but now, they are dropped down into hell, they cry. A little while ago they were painting their faces, feeding their lusts, following their whores, robbing their neighbours, telling of lies, following of plays and sports, to pass away the time; but now they are in hell, they do cry. It may be last year they heard some good sermons, were invited to receive heaven, were told their sins should be pardoned if they closed in with Jesus; but, refusing his proffers, and slighting the grace that was once tendered, they are now in hell, and do cry.

Before, they had so much time, they thought that they could not tell how to spend it, unless it were in hunting, and whoring, in dancing, and playing, and spending whole hours, yea, days, nay, weeks, in the lusts of the flesh; but when they depart into another place, and begin to lift up their eyes in hell, and consider their miserable and irrecoverable condition, they will cry.

O what a condition wilt thou fall into, when thou dost depart this world; if thou depart unconverted, and not born again, thou hadst better have been smothered the first hour thou wast born; thou hadst better have been plucked one limb from another; thou hadst better have been made a dog, a toad, a serpent, nay, any other creature in the visible world, than to die unconverted;[18] and this thou wilt find to be true, when in hell thou dost lift up thine eyes, and dost cry.

Here then, before we go any further, you may see that it is not without good ground that these words are here spoken by our Lord, that when any of the ungodly do depart into hell, they will cry. Cry, why so? 1. They will cry to think that they should be cut off from the land of the living, never more to have any footing therein. 2. They will cry to think that the gospel of Christ should be so often proffered them, and yet they are not profited by it. 3. They will cry to think that now, though they would never so willingly repent and be saved, yet they are past all recovery. 4. They will cry to think that they should be so foolish as to follow their pleasures, when others were following of Christ (Luke 13:28). 5. They will cry to think that they must be separated from God, Christ, and the kingdom of heaven, and that for ever. 6. To think that their crying will now do them no good. 7. To think that, at the day of judgment, they must stand at the left hand of Christ, among an innumerable company of the damned ones. 8. They will cry to think that Lazarus, whom once they slighted, must be of them that must sit down with Christ to judge; or together with Christ, to pass a sentence of condemnation on their souls for ever and ever (1 Cor 6:2,3). 9. Cry to think that when the judgment is over, and others are taken into the everlasting kingdom of glory, then they must depart back again into that dungeon of darkness from whence they came out, to appear before the terrible tribunal. There they shall be tormented so long as eternity lasts, without the least intermission or ease.

How sayest thou, O thou wanton, proud, swearing, lying, ungodly wretch, whether this be to be slighted and made a mock at. And again tell me now, if it be not better to leave sin, and to close in with Christ Jesus, notwithstanding that reproach thou shalt meet with for so doing, than to live a little while in this world in pleasures and feeding thy lusts, in neglecting the welfare of thy soul, and refusing to be justified by Jesus; and in a moment to drop down to hell and to cry? O! consider, I say, consider betimes, and put not off the tenders of the grace of our Lord Jesus Christ, lest you lift up your eyes in hell, and cry for anguish of spirit.

'And he cried and said, Father Abraham, have mercy on me, and send Lazarus,' &c.

[Second.] These words do not only hold forth the lamentable condition of the damned, and their lamentable howling and crying out under their anguish of spirit, but also they do signify to us, as I said before, their too late repentance; and also that they would very willingly, if they might, be set at liberty from that everlasting misery that by their sins they have plunged themselves into. I say, these words do hold forth a desire that the damned have, to be delivered from those torments that they now are in: O 'Father Abraham,' saith he, 'have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.' These words, 'Father Abraham,' may have some difficulty in them. It is possible that some may think them to be meant of Abraham; and those, or him that crieth out here, to be the Jews. Or it may be some may understand it to be God, or Jesus Christ his Son, which I rather suppose it may be, that is here cried out unto; because you find the same cry to him as it were uttered by the ungodly in other places of the Scripture; as in Luke 13:25, 26. Then shall they say, 'Lord, Lord, we have eaten and drunk in thy presence, and thou hast taught in our streets.' Nay more, 'In thy name have cast out devils, and in thy name done many wonderful works' (Matt 7:22). This was just at their rejection. And again, in Matthew 25:11, they cry again to him, even to Jesus, 'Lord, Lord, open to us.' And he there again gives them a repulse, as also in this parable.

But however or whosoever Abraham is, yet these truths may be observed from the words. 1. That the damned, when in an irrecoverable estate, will seek for, or desire deliverance from the wrath that they are and shall be in for eternity. 'Surely in the floods of great waters they shall not come nigh unto him' (Psa 32:6). 2. That they will pray, if I may so call it, earnestly for deliverance from their miserable estate. These two things are clear from the words. For mark, he not only said, 'Father Abraham, have mercy on me'; but 'he CRIED,' and said, 'Father Abraham, have mercy on me.' 3. From whence take a third observation; and that is, there is a time coming wherein, though men shall both cry and pray, yet they are like to have no mercy at the hands of God; for so was this man served, as I shall further show by and by when I come to it.

Some people are so deluded by the devil as to think that God is so merciful as to own or regard anything for prayer; they think anything will go for current and good satisfaction, while they are here in this world, through ignorance of the true nature of the mercy of God, and the knowledge in what way God is satisfied for sinners. Now I say, through ignorance they think, that if they do but mutter over some form of prayers,[19] though they know not what they say, nor what they request, yet God is satisfied, yea, very well satisfied with their doings; when, alas! there is nothing less. O friends, I beseech you to look about you, and seek in good earnest for the Spirit of Christ so to help you now, to strive and pray, and to enable you to lay hold of Christ, that your souls may be saved, lest the time come that though you cry and pray, and wish also that you had laid hold on the Lord Jesus, yet you must and shall be damned.

Then again, you may see that though God be willing to save sinners at some time, yet this time doth not always last. No, he that can find in his heart to turn his back upon Jesus Christ now, shall have the back turned upon him hereafter, when he may cry and pray for mercy, and yet go without it. God will have a time to meet with them that now do not seek after him. They shall have a time, yea time enough hereafter to repent their folly, and to befool themselves, for turning their backs upon the Lord Jesus Christ. 'I will laugh at your calamity,' saith he, and 'mock when your fear cometh' (Prov 1:26).

Again, this should admonish us to take time while it is proffered, lest we repent us of our unbelief and rebellion when we are deprived of it. Ah friends! Time is precious, an hour's time to hear a sermon is precious. I have sometimes thought thus with myself, Set the case, the Lord should send two or three of his servants, the ministers of the gospel, to hell among the damned, with this commission; Go ye to hell, and preach my grace to those that are there. Let your sermon be an hour long, and hold forth the merits of my Son's birth, righteousness, death, resurrection, ascension, and intercession, with all my love in him, and proffer it to them, telling them that now once more, and but once, do I proffer the means of reconciliation to them. They who are now roaring, being past hope, would then leap at the least proffer of mercy. O they that could spend whole days, weeks, nay, years, in rejecting the Son of God, would now be glad of one tender of that mercy. 'Father,' saith he, 'have mercy on me.'

Again, from these words you may observe, that mercy would be welcome when souls are under judgment. Now his soul is in the fire, now he is under the wrath of God, now he is in hell, there to be tormented; now he is with the devils and damned spirits; now he feels the vengeance of God. Now, O now, have mercy on me! Here you may see, that mercy is prized by them that are in hell, they would be glad if they could have it. Father, have mercy on me; for my poor soul's sake, send me a little mercy.

'And send Lazarus, that he may dip the tip of his finger in water, and cool my tongue.'

[Third.] These words do not only hold forth that the ungodly have a desire of mercy, but what those mercies are, what these poor creatures would be glad of. As, 1. to have the company of a Lazarus granted to them. Father Abraham, have mercy on me, and send Lazarus. Now Lazarus was he that was beloved of God, and also he that was hated of them. Therefore, 2. Observe, that those saints, that the world in their lifetime could not endure, now they are departed, they would be glad to have society with them. O now send Lazarus! Though the time was when I cared not for him, yet now let me have some society with him.

Though the world disregard the society of God's children now, yet there is a time coming in which they would be glad to have the least company with them. Nay, do but observe, those of the saints that are now most rejected by them, even from them shall they be glad of comfort, if it might be. Send Lazarus; he that I slighted more than my dogs, he that I could not endure should come into my house, but must lie at my gate, send him. Now Lazarus shall be welcome to me, now do I desire some comfort from him; but he shall go without it.

From whence again observe, that there is a time coming, O ye surly dogged persecutors of the saints, that they shall slight you as much as ever you slighted them. You have given them many an hard word, told many a lie of them, given them many a blow. And now in your greatest need and extremity they shall not pity you, the righteous shall rather 'rejoice when he seeth the vengeance' of God upon thee (Psa 58:10).

Again, Send Lazarus. From whence observe, that any of the saints shall then be owned by you to be saints. Now you look upon them to be the sect with Hymeneus and Philetus, but then you shall see them to be the Lazaruses of God, even God's dear children. Though now the saints of the Lord will not be owned by you, because they are beggarly, low, poor, contemptible among you; yet the day is coming that you shall own them, desire their company, and wish for the least courtesy from them.

'Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.'

Thus shall the souls that abide in their sins cry out in the bitterness of their spirits, with wonderful anguish and torment of conscience, without intermission; 'That he may dip the tip of his finger in water, and cool my tongue.' That he, namely, the man who before I scorned should eat with the dogs of my flock, that before I slighted and had no regard of, that I shut out of door; send him, 'that he may dip the tip of his finger in water, and cool my tongue.'

Now these words, 'that he may dip the tip of his finger in water,' &c., do hold forth the least friendship or favour; as if he should have said, Now I would be glad of the least mercy, now I would be glad of the least comfort, though it be but one drop of cold water on the tip of his finger. One would have thought that this had been a small request, a small courtesy--ONE DROP OF WATER--what is that? Take a pail full of it if that will do thee any good. But mark, he is not permitted to have so much as one drop, not so much as a man may hold upon the tip of his finger; this signifies that they that fall short of Christ shall be tormented even as long as eternity lasteth, and shall not have so much as the least ease, no not so long as while a man may turn himself round, not so much leave as to swallow his spittle, not a drop of cold water.

O that these things did take place in your hearts, how would it make you to seek after rest for your souls before it be too late, before the sun of the gospel be set upon you! Consider, I say, the misery of the ungodly that they shall be in, and avoid their vices, by closing in with the tenders of mercy; lest you partake of the same portion with them, and cry out in the bitterness of your souls, One drop of cold water to cool my tongue.

'For I am tormented in this flame.'

Indeed, the reason why the poor world does not so earnestly desire for mercy, is partly because they do not so seriously consider the torment that they must certainly fall into if they die out of Christ. For let me tell you, did but poor souls indeed consider that wrath, that doth by right fall to their shares because of their sins against God, they would make more haste to God through Christ for mercy than they do; then we should have them say, It is good closing with Christ to-day, before we fall into such distress.

But why is it said, Let him 'dip the tip of his finger in water, and cool my tongue?' Because that, as the several members in the body have their share in sin, and committing of that, so the several members of the body shall at that time be punished for the same. Therefore, when Christ is admonishing his disciples, that they should not turn aside from him, and that they should rather fear and dread the power of their God than any other power, he saith, 'Fear him,' therefore, that can cast both body and soul into hell (Luke 12:4). And again, 'Fear him which is able to destroy both soul and body in hell' (Matt 10:28). Here is not one member only, but all the body, the whole body of which the hands, feet, eyes, ears, and tongue are members. And I am persuaded, that though this may be judged carnal by some now, yet it will appear to be a truth then, to the greater misery of those who shall be forced to undergo that which God, in his just judgment, shall inflict upon them. O then they will cry, One dram of ease for my cursing, swearing, lying, jeering tongue. Some ease for my bragging, braving, flattering, threatening, dissembling tongue. Now men can let their tongues run at random, as we used to say; now they will be apt to say, Our tongues are our own, who shall control them? (Psa 12:4). But then they will be in another mind. Then, O that I might have a little ease for my deceitful tongue? Methinks sometimes to consider how some men do let their tongues run at random, it makes me marvel. Surely they do not think they shall be made to give an account for their offending with their tongue. Did they but think they shall be made to give an account to him who is ready to judge the quick and the dead, surely they would be more wary of, and have more regard unto their tongue.

'The tongue,' saith James, 'is an unruly evil, full of deadly poison'; 'it setteth on fire the course of nature, and it is set on fire of hell' (James 2). The tongue, how much mischief will it stir up in a very little time! How many blows and wounds doth it cause! How many times doth it, as James saith, curse man! How oft is the tongue made the conveyer of that hellish poison that is in the heart, both to the dishonour of God, the hurt of its neighbours, and the utter ruin of its own soul! And do you think the Lord will sit still, as I may say, and let thy tongue run as it lists, and yet never bring you to an account for the same? No, stay. The Lord will not always keep silence, but will reprove thee, and set thy sins in order before thine eyes, O sinner. Yea, and thy tongue, together with the rest of thy members, shall be tormented for sinning. And I say, I am very confident, that though this be made light of now, yet the time is coming when many poor souls will rue the day that ever they did speak with a tongue. O, will one say, that I should so disregard my tongue! O that I, when I said so and so, had before bitten off my tongue! That I had been born without a tongue! my tongue, my tongue, a little water to cool my tongue, for I am tormented in this flame; even in that flame that my tongue, together with the rest of my members, by sinning, have brought me to. Poor souls now will let their tongues say anything for a little profit, for two-pence or three-pence gain. But, O what a grief will this be at that day when they, together with their tongue, must smart for that which they by their tongues have done while they were in this world. Then, you that love your souls, look to your tongues, lest you bind yourselves down so fast to hell with the sins of your tongues, that you will never be able to get loose again to all eternity. 'For by thy words thou shalt be condemned,' if thou have not a care of thy tongue. For 'I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment' (Matt 12:36).

Verse 25.--'But 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.'

These words are the answer to the request of the damned. The verse before, as I told you, is a discovery of the desires they have after they depart this world. Here is the answer, 'Son, remember,' &c.

The answer signifies this much, that, instead of having any relief or ease they are hereby the more tormented, and that by fresh recollections, or by bringing afresh their former ill-spent life, while in the world, into their remembrance. Son, remember thou hadst good things in thy lifetime; as much as if he had said, Thou art now sensible what it is to lose thy soul; thou art now sensible what it is to put off repentance; thou art now sensible that thou hast befooled thyself, in that thou didst spend that time in seeking after outward, momentary, earthly things, which thou shouldest have spent in seeking to make Jesus Christ sure to thy soul; and now, through thy anguish of spirit, in the pains of hell thou wouldst enjoy that which in former time thou didst make light of; but alas! thou art here beguiled and altogether disappointed, thy crying will now avail thee nothing at all; this is not the acceptable time (2 Cor 6:2). This is not a time to answer the desires of damned reprobates; if thou hadst cried out in good earnest whilst grace was offered, much might have been; but then thou wast careless, and didst turn the forbearance and goodness of God into wantonness. Wast thou not told, that those who would not hear the Lord when he did call, should not be heard, if they turned away from him, when they did call. But contrariwise he would laugh at their calamity, and mock when their fear did come (Prov 1:24-28).

Now, therefore, instead of expecting the least drop of mercy and favour, call into thy mind how thou didst spend those days which God did permit thee to live; I say, remember that in thy lifetime thou didst behave thyself rebelliously against the Lord, in that thou wert careless of his word and ordinances, yea, and of the welfare of thine own soul also. Therefore, now I say, instead of expecting or hoping for any relief, thou must be forced to call to remembrance thy filthy ways, and feed upon them, to thine everlasting astonishment and confusion.

From these words, therefore, which say, 'Remember that thou in thy life-time receivedst THY GOOD THINGS,' there are these things to be taken notice of,

First. They that, by putting off repentance and living in their sins, lose their souls, shall, instead of having the least measure of comfort when they come into hell, have their ill-spent life always very fresh in their remembrance. While they live here they can sin and forget it, but when they depart they shall have it before them; they shall have a remembrance, or their memory notably enlightened, and a clearer, and a continual sight of all their wicked practices that they wrought and did while they were in the world. 'Son, remember,' saith he; then you will be made to remember: 1. How you were born in sin, and brought up in the same. 2. Remember how thou hadst many a time the gospel preached to thee for taking away of the same, by him whom the gospel doth hold forth. 3. Remember that out of love to thy sins and lusts, thou didst turn thy back on the tenders of the same gospel of good tidings and peace. 4. Remember that the reason why thou didst lose thy soul, was because thou didst not close in with free grace, and the tenders of a loving and free-hearted Jesus Christ. 5. Remember how near thou wast to turning at such and such a time, only thou wast willing to give way to thy lusts when they wrought; to drunkards when they called; to pleasures when they proffered themselves; to the cares and incumbrances of the world, which, like so many thorns, did choke that or those convictions that were set on thy heart. 6. Remember how willing thou wast to satisfy thyself with a hypocrite's hope, and with a notion of the things of God, without the real power and life of the same. 7. Remember how thou, when thou wast admonished to turn, didst put off turning and repenting till another time. 8. Remember how thou didst dissemble at such a time, lie at such a time, cheat thy neighbour at such a time, mock, flout, scoff, taunt, hate, persecute,[20] the people of God at such a time, in such a place, among such company. 9. Remember that while others were met together in the fear of the Lord to seek him, thou wast met with a company of vain companions to sin against him; whilst the saints were a praying, thou wert a cursing; while they were speaking good of the name of God, thou wast speaking evil of the saints of God. O then thou shalt have a scalding hot remembrance of all thy sinful thoughts, words, and actions, from the very first to the last of them that ever thou didst commit in all thy life-time. Then thou wilt find that scripture to be a truth, 'The Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind. And thy life shall hang in doubt before thee, and thou shalt fear day and night, and shalt have none assurance of thy life. In the morning thou shalt say, Would God it were even! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see' (Deut 28:65-67). Nay, thou wilt find worse things to thy woe than this scripture doth manifest. For, indeed, there is no tongue able to express the horror, terror, torment, and eternal misery that those poor souls shall undergo, without the least mitigation of ease, and a very great part of it shall come from that quick, full, and continual remembrance of their sins that they shall have. And, therefore, there is much weight in these words, 'Son, remember that thou in thy lifetime receivedst thy good things.'

From these words you see this is to be observed, That the ungodly shall remember, or have in remembrance, the misspending their lives; 'Remember that in thy lifetime thou receivedst thy good things.' You may take these words, good things, either simply for the things of this world, which in themselves are called, and may be called good things; or else with these words, namely, the things of this life, all the pleasures, delights, profits, and vanities, which the ignorant people of the world do count their good things, and do very much cheer themselves therewith. Soul, soul, eat, drink, and be merry; for thou hast much goods laid up for many years (Luke 12:19,20). Now I say, God, according to his glorious power and wisdom, will make poor creatures have always in their minds a fresh and clear remembrance of their ill-spent life; he will say unto them, Remember, remember, that in thy lifetime it was thus and thus with thee, and in thy lifetime thy carriage was so and so.

If sinners might have their choice, they would not have their sins and transgressions so much in the remembrance, as it is evident by their carriages here in this world; for they will not endure to entertain a serious thought of their filthy life, they 'put far away the evil day' (Amos 6:3; Eze 12:27); but will labour by all means to put the thoughts of it out of their mind; but there they shall be made to remember to purpose, and to think continually of their ungodly deeds. And therefore it is said, that when our Lord Jesus Christ comes to judgment, it will be to convince the ungodly world of their wicked and ungodly deeds; mark, 'to convince' them (Jude 14,15). They will not willingly take notice of them now. But then they shall hereafter, in spite of their teeth. And also, between this and then, these that die out of Christ shall be made to see, acknowledge, and confess, do what they can, when they lift up their eyes in hell, and remember their transgressions. God will be a swift witness against them (Mal 3:5), and will say, Remember that thou didst in thy lifetime, how thou didst live in thy lifetime. Ha, friend! if thou dost not in these days of light 'remember the days of darkness' (Eccl 11:8), the days of death, hell, and judgment, thou shalt be made in the days of darkness, death, hell, and at the judgment too, to remember the days of the gospel, and how thou didst disregard them too, to thy own destruction, and everlasting misery. This is intimated in that 25th of St. Matthew.

'Remember that thou in thy lifetime receivedst thy good things.'

The great God, instead of giving the ungodly any ease, will even aggravate their torments; first, by slighting their perplexities, and by telling of them what they must be thinking of. Remember, saith he, O ye lost souls, that you had your joy in your lifetime, your peace in your lifetime, your comforts, delights, ease, wealth, health, your heaven, your happiness, and your portion in your lifetime.

O miserable state! Thou wilt then be in a sad condition indeed, when thou shalt see that thou hast had thy good things, thy best things, thy pleasant things; for that is clearly signified by these words, 'Remember that thou in thy lifetime receivedst thy good things,' or all the good things thou art like to have.

Second. From whence take notice of another truth, though it be a dreadful one, which is this; there are many poor creatures, who have all their good, sweet, and comfortable things in this life, or while they are alive in this world; 'Remember,' saith he, 'that in thy lifetime thou receivedst thy good things' (Psa 17:14).

The wicked's good things will shortly have an end; they will last no longer with them than this life, or their lifetime. That scripture was not written in vain; it is like the crackling of thorns under a pot, make a little blaze for a sudden, a little heat for a while; but come and consider them by and by, and instead of a comfortable heat, you will find nothing but a few dead ashes; and instead of a flaming fire, nothing but a smell of smoke.

There is a time coming, that the ungodly would be glad of a better portion, when they shall see the vanity of this, that is, when they shall see what a poor thing it is for a man to have his portion in this world. It is true, while they are here on this side hell, they think there is nothing to be compared with riches, honours, and pleasures in this world; which makes them cry out, 'Who will shew us any good?' (Psa 4:6). That is comparable to the pleasures, profits, and glory of this world? But then they will see there is another thing that is better, and of more value than ten thousand worlds. And seriously, friends, will it not grieve you, trouble, perplex, and torment you, when you shall see that you lost heaven for a little pleasure and profit in your lifetime? Certainly, it will grieve you and perplex you exceedingly, to see what a blessed heaven you left for a dunghill-world. O! that you did but believe this! that you did but consider this, and say within yourselves, What! shall I be contented with my portion in this world! what! shall I lose heaven for this world! I say, consider it while you have day-light, and gospel-light, while the Son of God doth hold out terms of reconciliation to you, lest you be made to hear such a voice as this is, 'Son, remember that in thy lifetime thou receivedst thy good things'; thy comforts, thy joys, thy ease, thy peace, and all the heaven thou art like to have. O poor heaven! O short pleasures! What a pitiful thing it is to be left in such a case? Soul, consider, is it not miserable to lose heaven for twenty, thirty, or forty years' sinning against God? When thy life is done, thy heaven is also done? when death comes to separate thy soul and body, in that day also thou must have thy heaven and happiness separated from thee, and thou from that. Consider these things betimes, lest thou have thy portion in thy lifetime. 'For if in this life only we have hope,' our portion, 'we are of all men most miserable' (1 Cor 15:19). Again consider, that when other men, the saints, are to receive their good things, then thou hast had thine. When others are to enter into joy, then thou art to leave and depart from thy joy. When others are to go to God, thou must go to the devil. O miserable! Thou hadst better thou hadst never been born, than to be an heir of such a portion; therefore, I say, have a care it be not thy condition.

'Remember that thou receivedst thy good things, and LAZARUS EVIL THINGS.'

These words do not only hold forth the misery of the wicked in this life, but also great consolation to the saints; where he saith, 'And Lazarus evil things'; that is, Lazarus had his evil things in his lifetime, or when he was in the world. From whence observe,

1. That the life of the saints, so long as they are in this world, is attended with many evils or afflictions; which may be discovered to be of divers natures; as saith the Scripture, 'Many are the troubles[21] of the righteous, but the Lord delivereth him out of them all' (Psa 34:19).

2. Take notice, that the afflictions or evils that accompany the saints, may continue with them their lifetime, so long as they live in this vale of tears; yea, and they may be divers, that is, of several sorts; some outward, some inward, and that as long as they shall continue here below, as hath been the experience of all saints in all ages; and this might be proved at large, but I only hint in these things, although I might enlarge much upon them.

3. The evils that do accompany the saints will continue with them no longer than their lifetime; and here indeed lies the comfort of believers, the Lazaruses, the saints, they must have all their bitter cup wrung out to them in their lifetime. Here must be all their trouble, here must be all their grief; Behold, saith Christ, 'the world shall rejoice, but ye shall lament; but your mourning' shall, mark, it 'shall be turned into joy' (John 16:20). You shall lament, you shall be sorrowful, you shall weep in your lifetime; but your sorrow shall be turned into joy, and your joy no man, let him be what he will, no man shall take away from you. Now if you think, when I say the saints have all their evil things in their lifetime, that I mean, they have nothing else but trouble in this their lifetime, this is your mistake. For let me tell you, that though the saints have all their evil things in their lifetime, yet even in their lifetime they have also joy unspeakable, and full of glory, while they look not at the things that are seen, but at the things which are not seen. The joy that the saints have sometimes in their heart, by a believing consideration of the good things to come, when this life is ended, doth fill them fuller of joy, than all the crosses, troubles, temptations, and evils, that accompany them in this life can fill them with grief (2 Cor 4).

But some saints may say, My troubles are such as are ready to overcome me. Answ. Yet be of good comfort, they shall last no longer than thy lifetime. But my trouble is, I am perplexed with a heart full of corruption and sin, so that I am much hindered in walking with God. Answ. It is like so, but thou shalt have these troubles no longer than thy lifetime. But I have a cross husband, and that is a great grief to me. Well, but thou shalt be troubled with him no longer than thy lifetime, and therefore be not dismayed, be not discomforted, thou shalt have no trouble longer than this lifetime. Art thou troubled with cross children, cross relations, cross neighbours? They shall trouble thee no longer than this lifetime.

Art thou troubled with a cunning devil, with unbelief; yea, let it be what it will, thou shalt take thy farewell of them all, if thou be a believer, after thy lifetime is ended. O! excellent! 'Then God shall wipe away all tears from your eyes; and there shall be no more death nor sorrow, neither crying, nor any more pain; for the former things are passed away' (Rev 21:4). But now on the contrary, if thou be not a right and sound believer; then, though thou shouldest live a thousand years in this world, and meet with sore afflictions every day, yet these afflictions, be they never so great and grievous, they are nothing to that torment that will come upon thee, both in soul and in body, after this life is ended.

I say, be what thou wilt, if thou be found in unbelief, or under the first covenant, thou are sure to smart for it at the time when thou dost depart this world. But the thing to be lamented is, for all this is so sad a condition to be fallen into, yet poor souls are, for the most part, senseless of it, yea, so senseless, at some times, as though there was no such misery to come hereafter. Because the Lord doth not immediately strike with his sword, but doth bear long with his creature, waiting that he might be gracious. Therefore, I say, the hearts of some of the sons of men are wholly set upon it to do mischief (Eccl 8:11). And that forbearance and goodness of God, that one would think should lead them to repentance; the devil hardening of them, by their continuing in sin, and by blinding their eyes, as to the end of God's forbearance towards then, they are led away with a very hardened and senseless heart, even until they drop into eternal destruction.

But poor hearts, they must have a time in which they must be made sensible of their former behaviors, when the just judgments of the Lord shall flame about their ears, insomuch, that they shall be made to cry out again with anguish, I am sorely 'tormented in this flame.'

'But now he is comforted, and thou art tormented.' As if he should say, Now hath God recompensed both Lazarus and you, according to what you sought after while you were in this world. As for your part, you did neglect the precious mercy and goodness of God, you did turn your back on the Son of God, that came into the world to save sinners; you made a mock of preaching the gospel; you was admonished over and over, to close in with the loving kindness of the Lord, in his Son Jesus Christ. The Lord let you live twenty, thirty, forty, fifty, sixty years; all which time you, instead of spending it 'to make your calling and election sure' (2 Peter 1:10), did spend it in making of eternal damnation sure to thy soul (Job 21:29,30). And also Lazarus, he in his lifetime did make it his business to accept of my grace and salvation in the Lord Jesus Christ. When thou wast in the ale-house, he frequented the word preached; when thou wert jeering at goodness, he was sighing to the sins of the times (Eccl 9:4-6). While thou wert swearing, he was praying; in a word, while thou wert making sure of eternal ruin, he, by faith in the blood of the Lord Jesus Christ, was making sure of eternal salvation. Therefore, 'Now he is comforted, and thou art tormented.'

Here, then, you may see, that as the righteous shall not be always void of comfort and blessedness; so neither shall the ungodly go always without their punishment. As sure as God is in heaven, it will be thus. They must have their several portions. And, therefore, you that are the saints of the Lord, follow on, be not dismayed, forasmuch as ye know that your labour is not in vain in the Lord (1 Cor 15:58). Your portion is eternal glory. And you that are so loth now to close in with Jesus Christ, and to leave your sins to follow him, your 'day is coming' (Psa 37:13), in which you shall know, that your sweet morsels of sin, that you do so easily take down (Job 20:12-14), and it scarce troubles you, will have a time so to work within you to your eternal ruin, that you will be in a worse condition than if you had ten thousand devils tormenting of you. Nay, you had better have been plucked limb from limb a thousand times, if it could be, than to be partakers of this torment that will, assuredly without mercy, lie upon you.

Verse 26.--'And beside all this, between us and you there is a great gulf fixed; so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.'

These words are still part of that answer, that the souls in hell shall have for all their sobbings, sighings, grievous cries, tears, and desires, that they have, to be released out of those intolerable pains they feel, and are perplexed with. And O! methinks the words at the first view, if rightly considered, are enough to make any hard-hearted sinner in the world to fall down dead. The verse I last spake to was and is a very terrible one, and aggravates the torments of poor sinners wonderfully. Where he saith, 'Remember that thou in thy lifetime receivedst thy good things, and Lazarus evil things,' &c. I say, these words are very terrible to those poor souls that die out of Christ. But these latter words do much more hold out their sorrow. They were spoken as to the present condition then upon the sinner. These do not only back the former, but do yet further aggravate their misery, holding forth that which will be more intolerable. The former verse is enough to smite any sinner into a swoon, but this is to make him fall down dead. Where he saith, 'And beside all this.' There is still something to aggravate thy misery yet far more abundantly. I shall briefly speak to the words as they have relation to the terror spoken of in the verses before. As if he had said, Thou thinkest thy present state unsupportable, it makes thee sob and sigh, it makes thee to rue the time that ever thou wert born. Now thou findest the want of mercy; now thou wouldst leap at the least dram of it: now thou feelest what it is to slight the tenders of the grace of God; now it makes thee to sob, sigh, and roar exceedingly for the anguish that thou art in. 'But beside all this,' I have other things to tell thee of, that will break thine heart indeed. Thou art now deprived of a being in the world; thou art deprived of hearing the gospel; the devil hath been too hard for thee, and hath made thee miss of heaven; thou art now in hell among an innumerable company of devils, and all thy sins beset thee round; thou art all over wrapped in flames, and canst not have one drop of water to give thee any ease; thou criest in vain, for nothing will be granted. Thou seest the saints in heaven, which is no small trouble to thy damned soul; thou seest that neither God nor Christ takes any care to ease thee, or speak any comfort unto thee. 'But beside all this,' there thou art, and there thou art like to lie, never think of any ease, never look for any comfort; repentance now will do thee no good, the time is past, and can never be called again, look what thou hast now, thou must have for ever.