Part 2
From whence observe, That those who live and die the enemies of the saints of God, let them be ever so great, or stout, let them bear ever so much sway while they are in the world, let them brag and boast ever so much while they are here — they shall see the saints, yes, 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 who was in Hell — or he who was in Heaven? He who was in eternal darkness — or he who was in everlasting light? He who was in everlasting joy — or he who was in everlasting torments? The one with God, Christ, saints, angels — or 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 sees Abraham afar off, and Lazarus in his bosom,' is this; those who are the persecutors of the saints of the Lord now in this world — shall see the Lord's persecuted ones to be those who 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, did so lightly esteem them, that they scorned to let them gather up the dog's food that falls under their table. This is also verified, and held forth plainly by this parable. And therefore be not grieved, O you who 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 behold you in Abraham's bosom!
I might enlarge upon these things — but shall leave them to the Spirit of the Lord, who can better by ten thousand degrees enlarge them on your 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!'
Verse 22 is a revealing of the departure of the godly and the ungodly out of this life; where he says the beggar died, and the rich man also died.
The 23d verse is a revealing 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 revealing 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 likely that he was laughing, jesting, jeering, drinking, mocking, swearing, cursing, prating, in his prosperity, among his filthy companions. But now the case is changed! Now he is in another frame — now his proud, stout, currish behavior, has been humbled!
'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 are not new creatures, regenerate people in this world — your note will soon be changed, your conditions will soon 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, think on this — it would make them change their note, and cry, What shall I do? Where shall I go when I die?
But, as I said before — the devil, as he labors to get poor souls to follow their sins — so he labors also to keep the thoughts of eternal damnation 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 cry!
'And he cried!' O what an alteration there will be among the ungodly when they go out of this world? It may be, that shortly before their death — they were light, stout, surly, drinking themselves drunk, slighting God's people, mocking at godliness, delighting in sin, following the world, seeking after riches, feasting sumptuously, keeping company with the most vain; but now, they are dropped down into Hell — and they cry! A little while ago they were painting their faces, feeding their lusts, following their whores, playing their games and sports to pass away the time; but now they are in Hell — and they cry!
It may be, that 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 offers, and slighting the grace that was once offered — they are now in Hell, and they cry.
Before, they had so much time, they thought that they could not tell how to spend it, unless it were in gaming, and whoring, in dancing, and playing, and spending whole hours, yes, days, nay, weeks, in the lusts of the flesh! But when they die, and begin to lift up their eyes in Hell, and consider their miserable and irrecoverable condition — they will cry!
O what a dreadful condition will you fall into, if you depart from this world unconverted! It would have been better for you to have been smothered the first hour you were born! It would have been better for you to have been made a dog, a toad, a serpent, nay, any other creature in the world — than to die unconverted! And this you will find to be true, when in Hell you lift up your eyes, and 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 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 offered them — and yet they are not profited by it.
3. They will cry to think that now, though they would 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.
5. They will cry to think that they must be separated from God, Christ, and the kingdom of Heaven — and that forever.
6. They will cry to think that their crying will now do them no good.
7. They will cry 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 those who must sit down with Christ to judge — to pass a sentence of condemnation on their souls forever and ever (1 Cor 6:2,3).
9. They will cry to think that they shall be tormented as long as eternity
lasts — without the least intermission or ease!
Tell me now, if it is not better to leave sin, and to close in with Christ Jesus — than to live a little while in this world in pleasures and feeding your lusts, in neglecting the welfare of your soul, and refusing to be justified by Jesus; and in a moment to drop down to Hell, and to cry forever?
O! consider, I say, and do not put off the offers of the grace of our Lord Jesus Christ — lest the same be said of you, "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!"
'And he cried and said, Father Abraham, have mercy on me, and send Lazarus,' etc.
[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 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 hold forth a desire that the damned have — to be delivered from those torments that they now are in! 'O Father Abraham,' says 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 the literal Abraham — and him that cries 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 drank in your presence, and you have taught in our streets.' Nay more, 'In your name have cast out devils, and in your 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 whoever 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 in, and shall be in for eternity.
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 shall 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, though they know not what they say, nor what they request — yet God is satisfied, yes, very well satisfied with their doings; when, alas! there is nothing less true. 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 is willing to save sinners at some time — yet this time does not always last. No, he who can find in his
heart to turn his back upon Jesus Christ now — shall have God's 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 — who now do not seek after him. They shall have a time, yes time enough hereafter to repent their folly, and to befool themselves, for turning their backs upon the Lord Jesus Christ.
'But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke, I in turn will laugh at your disaster; I will mock when calamity overtakes you — when calamity overtakes you like a storm, when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you. Then they will call to me but I will not answer; they will look for me but will not find me!' (Proverbs 1:24-28).
Again, this should admonish us to take time while it is offered, lest we repent forever 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: Suppose that the Lord should send two or three of his servants, the ministers of the gospel, to Hell among the damned, with this commission: Go to Hell, and preach my grace to those who 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 offer it to them, telling them that now once more, and but once, do I offer the means of reconciliation to them. They who are now roaring in Hell, being past hope — would then leap at the least offer 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,' says he, 'have mercy on me.'
Again, from these words you may observe, that mercy would be welcome — when souls are under divine 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 forever; 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 to have. As,
1. They would be glad to have the company of a Lazarus granted to them. Father Abraham, have mercy on me, and send Lazarus! Now Lazarus was he who was beloved by God — and also he who was hated by them. Therefore,
2. Observe, that those saints, that the ungodly world in their lifetime could not endure, now that 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 disregards 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 saints who are now most rejected by them — even from them shall they be glad of comfort, if it might be. 'Send Lazarus! Send he who I slighted more than my dogs, he who 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 you surly dogged persecutors of the saints, that the godly shall slight you as much as ever you slighted them! You have given them many a hard word, told many a lie about 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 sees the vengeance' of God upon you! (Psalm 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 despised of the world — 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 astonishing 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 my dogs, who before I slighted and had no regard of, who 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, and cool my tongue!' are as if he would 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 would have been a small request, a small courtesy: ONE DROP OF WATER what is that? Take a pail full of it — if that will do you 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 those who fall short of Christ, shall be tormented as long as eternity lasts, and shall not have so much as the least ease, no, not even permission 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 offers of mercy; lest you partake of the same portion with them, and cry out in the bitterness of your souls: 'Oh,
for 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 outside of Christ. For let me tell you, did but poor souls indeed consider that wrath, which does by right fall to them because of their sins against God — they would make more haste to God through Christ for mercy than they do; then we would have them say, 'It is good closing with Christ today, 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 says, 'Fear him,' therefore, 'who 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 wrath which God, in his just judgment, shall inflict upon them. O then they will cry, 'One grain 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 say; now they will be apt to say, 'Our tongues are our own, who shall control them?' (Psalm 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 living and the dead, surely they would be more wary of, and have more regard unto their tongue!
'The tongue,' says James, 'is an unruly evil, full of deadly poison'; 'it sets on fire the course of nature, and it is set on fire by Hell' (James 2). The tongue — how much mischief will it stir up in a very little time! How many blows and wounds does it cause! How many times does it, as James says, curse man! How often is the tongue made the conveyor of that Hellish poison that is in the heart, both to the dishonor of God, the hurt of its neighbors, and the utter ruin of its own soul!
And do you think the Lord will sit still, and let your tongue run as it wills — and yet never bring you to an account for the same? No! The Lord will not always keep silence — but will reprove you, and set your sins in order before your eyes, O sinner! Yes, and your tongue, together with the rest of your members — shall be tormented for sinning.
I am very confident, that though this is 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 such and such, had before bitten off my tongue! O 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.
You who 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 your words you shall be condemned,' if you have not a care of your 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 you in your lifetime received your good things, and likewise Lazarus evil things; but now he is comforted, and you are tormented.'
These words are the answer to the request of the damned. The verse before, as I told you, is a revealing of the desires they have after they depart this world. Here is the answer, 'Son, remember,' etc.
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 you had good things in your lifetime;' as much as if he had said, You are now sensible what it is to lose your soul; you are now sensible what it is to put off repentance; you are now sensible that you have befooled yourself, in that you spent that time in seeking after outward, momentary, earthly things, which you should have spent in seeking to make Jesus Christ sure to your soul. And now, through your anguish of spirit, in the pains of Hell you would surely have that which in former time you did make light of; but alas! you are here beguiled and altogether disappointed, your crying will now avail you 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 you had cried out in good earnest while grace was offered, much might have been; but then you were careless, and turned the forbearance and goodness of God into a license for wantonness. Were you not told, that those who would not hear the Lord when he called — should not be heard when they call. But contrariwise he would laugh at their calamity, and mock when their fear comes (Prov 1:24-28).
Now, therefore, instead of expecting the least drop of mercy and favor, call into your mind how you spent those days which God permitted you to live; I say, remember that in your lifetime you behaved yourself rebelliously against the Lord, in that you were careless of his word and
ordinances, yes, and of the welfare of your own soul also! Therefore, now I say, instead of expecting or hoping for any relief — you must be forced to call to remembrance your filthy ways, and feed upon them, to your everlasting astonishment and confusion!
From these words, therefore, which say, 'Remember that you in your lifetime received YOUR GOOD THINGS,' there are these things to be taken notice of,
FIRST. Those who, 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,' says he; then you will be made to remember:
1. How you were born in sin, and brought up in the same.
2. Remember how you had many a time the gospel preached to you for taking away of your sin, by him whom the gospel holds forth.
3. Remember that out of love to your sins and lusts, you turned your back on the offers of the same gospel of good tidings and peace.
4. Remember that the reason why you lost your soul, was because you did not close in with free grace, and the offers of a loving and free-hearted Jesus Christ.
5. Remember how near you were to turning at such and such a time, only you gave way to your lusts when they wrought; to drunkards when they called; to pleasures when they offered themselves; to the cares and encumbrances of the world, which, like so many thorns, did choke those convictions which were set on your heart.
6. Remember how willing you were to satisfy yourself with a hypocrite's
hope, and with a mere notion of the things of God, without the real power and life of the same.
7. Remember how you, when you were admonished to turn — put off turning and repenting until another time.
8. Remember how you lied at such a time, cheated your neighbor at such a time, mocked, flouted, scoffed, taunted, hated, persecuted — the people of God at such a time, in such a place, among such company.
9. Remember that while others met together in the fear of the Lord to seek him — that you met with a company of vain companions to sin against him! While the saints were a-praying — you were a-cursing! While they were speaking good of the name of God — you were speaking evil of the saints of God. O then you shall have a scalding hot remembrance of all your sinful thoughts, words, and actions, from the very first to the last of them, which ever you committed in all your lifetime. Then you will find that scripture to be a truth, 'The Lord will give you an anxious mind, eyes weary with longing, and a despairing heart. You will live in constant suspense, filled with dread both night and day, never sure of your life. In the morning you will say, "If only it were evening!" and in the evening, "If only it were morning!" — because of the terror that will fill your hearts and the sights that your eyes will see!' (Deut 28:65-67).
Nay, you will find worse things to your woe, than this scripture manifests! 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 you in your lifetime received your 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 your lifetime, you received your 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
namely, all the pleasures, delights, profits, and vanities of this life — which the ignorant people of the world count their good things, and very much cheer themselves therewith. 'Soul, soul, eat, drink, and be merry; for you have 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 your lifetime, it was thus and thus with you, and in your lifetime your behavior 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 behaviors 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 labor by all means to put the thoughts of it out of their mind. But there in Hell, 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 themselves. Those who 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 what you did in your lifetime, how you lived in your lifetime.'
Ha, friend! if you do not in these days of light 'remember the days of darkness' (Eccl 11:8), then in the days of death, Hell, and judgment, you shall be made to remember the days of the gospel, and how you disregarded them too, to your own destruction, and everlasting misery. This is intimated in that 25th chapter of Matthew.
'Remember that you in your lifetime received your 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,' says he, 'O you lost souls — remember 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! You will then be in a miserable condition indeed, when you shall see that you have had your good things, your best things, your pleasant things; for that is clearly signified by these words, 'Remember that you in your lifetime received your good things,' or all the good things you are ever to have.
Second. From whence take notice of another truth, though it is 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,' says he, 'that in your lifetime you received your good things' (Psalm 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. They make a little blaze for a while, 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 world; 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, honors, and pleasures in this world; which makes them cry out, 'Who will show us any good?' (Psalm 4:6). What is comparable to the pleasures, profits, and glory of this world? But then they will see there is another thing that is far 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 holds out terms of reconciliation to you — lest you be made to hear such a voice as this is, 'Son, remember that in your lifetime you received your good things'; your comforts, your joys, your ease, your peace, and all the Heaven you are ever 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 your life is done — your Heaven is also done! When death comes to separate your soul and body, in that day also you must have your Heaven and happiness separated from you, and you from them. Consider these things early, lest you have your portion in your 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 the saints are to receive their good things, then you have already had yours. When others are to enter into joy, then you are to leave and depart from your joy. When others are to go to God — you must go to the devil! O miserable! You had better you had never been born, than to be an heir of such a portion; therefore, I say, have a care it be not your eternal condition.
'Remember that you received your 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 says, '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 says the Scripture, 'Many are the troubles of the righteous — but the Lord delivers him out of them all' (Psalm 34:19).
2. Take notice, that the afflictions or evils which accompany the saints, may continue with them their lifetime, so long as they live in this valley of tears; yes, and they may be of several sorts; some outward, some inward; and they may last as long as they shall continue here below, as has been the experience of all saints in all ages. All this might be proved at large — but I only hint in these things, although I might enlarge much upon them.
3. The evils and afflictions which accompany the saints will continue with them no longer than their lifetime. 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 in this world — must be all their trouble; here must be all their grief! Behold, says Christ, 'the world shall rejoice — but you 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 and afflictions in their lifetime, that I mean that 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, fills them fuller of joy — than all the crosses, troubles, temptations, and evils, which 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.
Answer. Yet be of good comfort, they shall last no longer than your 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.
Answer. It is likely so — but you shall have these troubles no longer than your lifetime.
But I have a cross husband, and that is a great grief to me.
Answer. Well — but you shall be troubled with him no longer than your lifetime, and therefore be not dismayed, be not discomforted, you shall have no trouble longer than this lifetime. Are you troubled with cross children, cross relations, cross neighbors? They shall trouble you no longer than this lifetime.
Are you troubled with a cunning devil, with unbelief; yes, let it be what it will — you shall take your farewell of them all, if you be a believer, after your lifetime is ended. O! How 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 you are not a true and sound believer; then, though you should live a thousand years in this world, and meet with sore afflictions every day — yet these afflictions, be they ever so great and grievous, they are nothing, compared to that torment that will come upon you, both in soul and in body, after this life is ended.
I say, be what you will, if you are found in unbelief, or under the first covenant — you are sure to smart for it at the time when you do depart this world. But the thing to be lamented is, for all this is so miserable a condition to be fallen into — yet poor souls are, for the most part, senseless of it, yes, so senseless, at some times, as though there was no such misery to come hereafter! Because the Lord does not immediately strike with his sword — but bears 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 them — 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 you are tormented.' As if he should say, Now has God recompensed both Lazarus and you, according to what you sought after while you were in this world. As for your part, you neglected the precious mercy and goodness of God, you turned your back on the Son of God, who came into the world to save sinners; you made a mock of preaching the gospel; you were 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), spent it in making eternal damnation sure to your soul! (Job 21:29,30).
And also Lazarus, he in his lifetime made it his business to accept of my grace and salvation in the Lord Jesus Christ. When you were in the alehouse — he frequented the word preached; when you were jeering at godliness — he was sighing to the sins of the times (Eccl 9:4-6). While you were swearing — he was praying; in a word, while you were 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 you are 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 who are the saints of the Lord, follow on, be not dismayed, forasmuch as you know that your labor is not in vain in the Lord (1 Cor 15:58). Your portion is eternal glory. And you who are so reluctant now to close in with Jesus Christ, and to leave your sins to follow him — your 'day is coming' (Psalm 37:13), in which you shall know, that your sweet morsels of sin, that you do so easily swallow down (Job 20:12-14), and it scarcely 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 besides all this, between us and you a great gulf has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.'
These words are still part of that answer which 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 spoke to was and is a very terrible one, and aggravates the torments of poor sinners astonishingly. Where he says, 'Remember that you in your lifetime received your good things, and Lazarus evil things,' etc. 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 words in verse 26 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 says, 'And beside all this.' There is still something to aggravate your 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, You think your present state is unsupportable, it makes you sob and sigh, it makes you to rue the time that ever you were born. Now you find the lack of mercy; now you would leap at the least grain of it; now you feel what it is to slight the offers of the grace of God; now it makes you to sob, sigh, and roar exceedingly for the anguish that you are in.
'But beside all this,' That is, I have other things to tell you of — which will break your heart indeed. You are now deprived of being in Heaven; you are deprived of hearing the gospel; the devil has been too hard for you, and has made you miss of Heaven; you are now in Hell among an
innumerable company of devils, and all your sins beset you round; you are all over wrapped in flames, and cannot have one drop of water to give you any ease; you cry in vain, for nothing will be granted. You see the saints in Heaven, which is no small trouble to your damned soul; you see that neither God nor Christ takes any care to ease you, or speak any comfort unto you. 'But beside all this,' there you are, and there you will lie forever — never think of any ease, never look for any comfort; repentance now will do you no good, the time is past, and can never be called again; the torment you have now — you must have forever. It is true, I spoke enough before to break your heart asunder; 'But beside all this,' you must lie there and swim in flames forever.
These words, 'Beside all this,' are terrible words indeed. I will give you the scope of them in a similitude. To show the dreadful case — you would take a man, and tie him to a stake, and with red-hot pinchers, pinch off his flesh by little pieces for two or three years together, and at last, when the poor man cries out for ease and help, the tormentors answer, Nay, 'but beside all this,' you must be handled worse! We will serve you thus, these twenty years together, and after that we will fill your mangled body full of scalding lead, or run you through with a red-hot spit! Would not this be lamentable?
Yet this is but a flea-biting compared to the sorrow of those who go to Hell; for if a man were treated so, there would, before it were long, be an end of him. But he who goes to Hell shall suffer ten thousand times worse torments than these — and yet shall never die under them. There they shall be ever whining, pining, weeping, mourning, ever tormented without ease — and yet never dissolved into nothing.
If the biggest devil in Hell might pull you all to pieces, and rend you small as dust, and dissolve you into nothing — you would count this a mercy. But here you may lie and fry, scorch, and broil, and burn forever. FOREVER! That is a long while, and yet it must be so long. 'Depart from me, you cursed,' says Christ, 'into everlasting fire,' into the fire that burns forever, 'prepared for the devil and his angels' (Matt 25:41). O! you who were reluctant to go half a mile, yes, half a block to hear the word of God, if it were but a little dark; you who were reluctant to leave a few vain companions, to edify your soul; you shall have fire enough, you shall have
night enough, and evil company enough, your belly-full — if you miss of Jesus Christ; and 'beside all this,' you shall have them forever, and forever!
O you who spend whole nights in carding and dicing, in rioting and wantonness; you who count it a brave thing to swear as fast as the bravest, to spend with the greatest spendthrift in the country; you who love to sin in a corner when nobody sees you! O you who for bye-ends carry on the hypocrite's profession, because you would be counted somebody among the children of God — but are an enemy to the things of Christ in your heart. You who satisfy yourself, either with sins, or a bare profession of godliness — your soul will fall into extreme torment and anguish, as soon as ever you do depart this world, and there you shall be weeping and gnashing your teeth (Matt 8:12). 'And beside all this,' you will never have any ease or remedy, never expect any deliverance, you shall die in your sins, and be tormented as many years as there are stars in the sky, or sands on the seashore; 'and beside all this,' you must abide it forever!
'And besides all this, between us and you a great gulf has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.' 'There is a great gulf fixed.' You will say, what is that?
Answer.
1. See you rather to enter in at the strait gate — than curiously to inquire what this gulf is. But,
2. If you would needs know if you do fall short of Heaven, you will find it this, namely: the everlasting decree of God; that is, there is decree gone forth from God, that those who fall short of Heaven in this world, God is resolved they shall never enjoy it in the world to come. And you will find this gulf so deep — that you shall never be able to wade through it as long as eternity lasts. As Christ says, 'Agree with your adversary quickly, while you are in the way with him' (Matt 5:25); 'lest he hale you to the judge, and the judge deliver you to the officer, and you be cast into prison. I tell you, you shall by no means come out thence!' There is the gulf, the
decree, 'you shall not depart thence until you have paid the' utmost farthing, or 'very last mite' (Luke 12:58,59).
These words therefore, 'there is a great gulf fixed,' I do understand to be the everlasting decree of God. God has decreed that those who go to Heaven shall never go from thence again into a worse place; and also those who go to Hell, and would come out, they shall not come out thence again. And friend, this is such a gulf, so fixed by him who cannot lie, that you will find it so, whichever way you go, whether it be to Heaven or Hell.
Here therefore you see how secure God will make those who die in the faith; God will keep them in Heaven. But those who die in their sins — God will throw them to Hell and keep them there! So that those who would go from Hell to Heaven, cannot. Mark, he does not say, they would not for, O how gladly would these who have lost their souls for a lust, for two-pence, for a jug of ale, for a harlot, for this world — come out of that hot scalding fiery furnace of God's eternal vengeance, if they might! But here is their misery: those who would come from Hell to Heaven, cannot, they must not, they shall not! They cannot, God has decreed it, and is resolved the contrary.
Here therefore lies the misery, not so much that they are in Hell — but there they must lie forever and ever! Therefore, if your heart would at any time tempt you to sin against God, cry out, 'No, for then I must go to Hell — and lie there forever!' If the drunkards, swearers, liars, and hypocrites did but take this doctrine soundly down, it would make them tremble when they even think of sinning. But poor souls, now they will 'make a mock of sin' (Prov 14:9), and play with it as a child plays with a rattle; but the time is coming, that these rattles which now they play with — will make such a noise in their ears and consciences, that they shall find, that if all the devils in Hell were yelling at their heels, the noise would not be comparable to it!
Friend, your sins, as so many bloodhounds, will first hunt you out (Num 32:23), and then take you and bind you, and hold you down forever (Prov 5:22). They will grip you and gnaw you as if you had a nest of poisonous serpents in your belly (Job 20:14). And this will not be for a time — but, as I have said, forever, forever, forever!
Verse 27. 'Then he said, I beg you therefore, father, that you would send him to my father's house.'
The verses before, I told you, were spoken partly to hold forth the desire that the damned have to be freed of their endless misery. Now this verse still holds forth the cries of those poor souls very vehement, they would very gladly have something granted to them — but it will not be; as will more clearly appear afterward.
'Then he said, I beg you THEREFORE, FATHER,' etc. As if he should say, seeing I have brought myself into such a miserable condition, that God will not regard me, that my exceeding loud and bitter cries will not be heard for myself; seeing I must not be admitted to have so much as one drop of cold water, nor the least help from the poorest saints. And seeing, 'beside all this,' here my soul must lie to all eternity, broiling and frying; seeing I must undergo the hand of eternal vengeance, and the rebukes of devouring fire; seeing my state is such, that I would not wish a dog in my condition, 'send him to my father's house.'
It is worthy to be taken notice of, again, who it is he desired to be sent, namely, Lazarus. O friend, see here how the stout hearts and stomachs of poor creatures will be humbled, as I said before, they will be so brought down, that those things that they disdained and made light of in this world, they would be glad of in the life to come. He who by this man was so slighted, as that he thought it a dishonor that he should eat with the dogs of his flock. What, shall I regard Lazarus, scabbed, beggarly Lazarus! what, shall I so far dishonor my fair, sumptuous, and mirthful house, with such a loathsome beggar as he! No, I despise that he should ever be entertained under my roof. Thus he would say in his lifetime, while he was in his bravery; but now he is come into another world, now he is parted from his pleasures, now he sees his fine house, his dainty dishes, his rich neighbors and companions, and he, are parted asunder; now he finds . . . instead of pleasures — torments; instead of joys — heaviness; instead of Heaven — Hell; instead of the pleasures of sin — the horror and guilt of sin; O now, send Lazarus!
Lazarus, it may be, might have done him some good, if he might have been entertained in time past, and might have persuaded him, at least not to have gone on so grievously wicked — but he slights him, he will not regard him, he is resolved to disown him, though he lose his own soul for so doing. Ay — but now send Lazarus, if not to me — yet to my father's house, and let him tell them, from me, that if they run on in sin, as I have done, they must and shall receive the same wages that I have received!
Take notice of this, you who are despisers of the least of the Lazaruses of our Lord Jesus Christ; it may be now you are reluctant to receive these little ones of his, because they are not gentlemen, because they are unlearned.
Though now the gospel of the Lord Jesus Christ may be preached to them freely, and for nothing; nay, they are now begged to hear and receive it: though now they will not own, regard, or embrace these Christian offers of the glorious truth of Jesus, because they come out of some of the basest earthen vessels; yet the time is coming, when they will both sigh and cry, Send him to my father's house (1 Cor 1:26). I say, remember this, you who despise the day of small things; the time is coming, when you would be glad, if you might enjoy from God, from Christ, or his saints, one small drop of cold water, though now you are unwilling to receive the glorious distilling drops of the gospel of our Lord Jesus.
Again, see here the lamentable state they are in, who go to Hell from their fathers, mothers, sisters, brothers, etc. While they are in this world, men delight to set sinful examples for their children; and also children love to follow the wicked steps of their ungodly parents; but when they depart this life, and drop down into Hell, and find themselves in irrecoverable misery — then they cry, send somebody to my father's house, to my brother's house. Tell them my state is miserable, tell them I am undone forever; and tell them also, that if they will be walking in these ungodly steps wherein I left them — that they will assuredly fall into this place of torments.
'I beg you — SEND HIM TO MY FATHER'S HOUSE.' Ah, friends and neighbors, it is likely you little think of this, that some of your friends and
relations are crying out in Hell, Lord, send somebody to my father's house, to preach the gospel to them, lest they also come into these torments!
Here, men while they live, can willingly walk together in the way of sin, and when they are parted by death, those who are living, seldom or never consider of the miserable condition that those who are dead are descended into! But you ungodly fathers — how are your ungodly children roaring now in Hell? And you ungodly children — how are your ungodly parents who lived and died ungodly, now in the pains of Hell also? And one drunkard is singing on the ale bench, and another roaring under the wrath of God, saying, O that I was with him, how would I rebuke him, and persuade him by all means to leave off these evil courses. O! that they did but consider what I now suffer for pride, covetousness, drunkenness, lying, swearing, stealing, whoring, and the like. O! did they but feel the thousandth part thereof — it would make them look about them, and not buy sin at so dear a rate as I have done; even with the loss of my precious soul!
'Send him to my father's house.' Not to my father — but to my 'father's house.' It may be, there are ungodly children, or ungodly servants, wallowing in their ungodliness — send him therefore to my father's house. It is likely that they are still the same that I left them; I left them wicked — and they are wicked still; I left them slighters of the gospel, saints, and ways of God — and they are still. 'Send him to my father's house,' it is likely there is but a little time between them and the place where I am; send him today, before tomorrow, 'lest they also come into the same place of torment. I beg you that you would send him!'
I beg it on my bended knee, with crying and with tears, in the agony of my soul. It may be they will not consider — if you do not send him. I left them sottish enough, hardened as well as I; they have the same devil to tempt them, the same lusts and world to overcome them! 'I beg you therefore, that you would send him to my father's house'; make no delay, lest they lose their souls — lest they come here! If they do, they are likely never to return again. O! little do they think how easily they may lose their souls; they are apt to think their condition to be as good as the best, as I once through ignorance did; but send him, send him without delay, 'lest they
also come into this place of torment.'
But now, O that I was to live in the world again; and might have that privilege to have some acquaintance with blessed Lazarus, some familiarity with that holy man; what attendance would I give unto his wholesome words! How would I learn his doctrine, and close in with it! How would I square my life thereby! Now therefore, as it is better to hear the gospel under a hedge than to sit roaring in a tavern, it is better to welcome God's begging Lazaruses than the wicked companions of this world. It is better to receive a saint in the name of a saint, a disciple in the name of a disciple, than to do as I have done (Luke 10:16). O! it is better to receive a child of God, who can by experience deliver the things of God, his free love, his tender grace, his rich forbearance, and also the misery of man. O! I may curse the day that ever I gave way to the flatteries and fawning of a company of carnal clergymen, but this my repentance is too late; I should have looked about me sooner, if I would have been saved from this woeful place! Therefore send him, not only to the town I lived in, and unto some of my acquaintance — but to my father's house.
In my lifetime I did not care to hear that word that cut me most, and showed me my lost estate aright. I was vexed to hear my sins mentioned, and laid to my charge. I loved him best, who deceived me most; who said, Peace, peace, when there was no such thing (Jer 5:30,31). But now, O that I had been soundly told of it! O that it had pierced both my ears and heart, and had stuck so fast that nothing could have cured me, but the blood of Christ! It is better to be dealt plainly with, than that we should be deceived; they had better see their lost condition in the world — than they be damned, as I am. Therefore send Lazarus, send him to my father's house. Let him go and say, I saw your son, your brother, in Hell, weeping and wailing, and gnashing his teeth! Let him tell them plainly it is so, that they shall see their everlasting misery. 'Send him to my father's house.'
Verse 28. 'For I have five brethren; that he may testify unto them, lest they also come into this place of torment!'
These words are, if I may so say, a reason given by those in Hell why they are so restless and do cry so loud; it is that their companions might be
delivered from those intolerable torments which they must and shall undergo, if they fall short of everlasting life by Jesus Christ. 'Send him to my father's house; for I have five brethren.' Though, while they lived among them in the world, they were not so sensible of their ruin — yet now they are passed out of the world, and do partake of that which before they were warned of; they can, I say, then cry out, Now I find that to be true indeed, which was once and again told and declared to me that it would certainly come to pass.
'FOR I HAVE FIVE BRETHREN.' Here you may see that there may be, and are, whole households in a damnable state and condition, as our Lord Jesus by this signifies. 'Send him to my father's house,' for they are all in one dreadful state, I left all my brethren in a pitiful case. People, while they live here, cannot endure to hear that they are all in a miserable condition; but when they are under the wrath of God — they feel it, they know it, and are very sure of it; for they themselves, when they were in the world, lived as they do — but they fell short of Heaven, and therefore, if they go on — so shall they. O, therefore, send him quickly to my father's house, for all the house is in an undone condition, and must be damned if they continue so!
The thing observable is this, namely: that those who are in Hell do not desire that their companions should come there; nay rather, says he, send him to my father's house, and let him testify to those who are therein, lest they also come to this dreadful Hell, etc.
Question. But some may say, What should be the reason that the damned should desire not to have their companions come into the same condition that they are fallen into — but rather that they might be kept from it, and escape that dreadful state?
Answer. I believe there is no such love in any of the damned in Hell, as really to desire the salvation of any. But in that there is any desire in those who are damned, that their friends and relations should not come into that place of torment — it appears to me to be rather for their own ease than for their neighbor's good. For it would aggravate their grief and horror — to see their ungodly neighbors in the like destruction with them. For where the ungodly live and die, and descend into the pit together, the
one is rather a vexation and torment to the other, and not any comfort at all. And it must needs be so, because there are no ungodly people who live ungodly together, but they do learn bad examples one of another, as thus: If there lives one in the town who is very shady in business practices — why the rest who are of the same mind with him, they will labor to imitate and follow his steps: this is commonly seen.
Again, if there is one given to drunkenness, others of the town, through his means, run the more into that sin with him, because of his enticing them, and also by setting such a bad example before them.