One Hundred Select Sermons

SERMON L.

IN the Text itself there are three general Parts considerable. First, an awakening Commination: Woe unto you that desire the day of the Lord. Secondly, a convincing Expostulation: To what end is it for you? Thirdly, an express Conclusion, or Determination: The day of the Lord is darkness, and not light.

We begin with the first of these Parts, viz. The Commination, in these words; Woe unto you, &c. In which passage there are two terms to be explained by us. First, what is here meant by the day of the Lord. Secondly, what is here meant by the desiring of this day of the Lord, which is here censured and threatened in this people.

For the former, the day of the Lord; Jom Jehovah: it may be here reduced to a threefold explication: First, to the day of death, or personal dissolution. Secondly, to the day of captivity, or National dissolution. Thirdly, to the day of Judgment, or general Account: Each of these are the day of the Lord; and may promiscuously one with the other be understood of us here in this Scripture.

Now Secondly, for the other term, which is the desiring of this day, and as it is here censured and threatened in this people: this, it may be taken three manner of ways. First, for their desiring of it rashly, because they did not consider it. Secondly, for their desiring it scoffingly, because they did not believe it. Thirdly, for their desiring it desperately, because they did not fear it. All these kinds of desire, in reference to this day of the Lord, in either of the fore-mentioned considerations, are here condemned in them.

First; Woe unto you that desire the day of the Lord, that is, that desire it rashly, and foolishly, because ye do not consider it. Such desires as these, of this day, there are sometimes to be found in the world; whether in reference to death, and judgment; or in reference to common, and public calamity. First, take it in reference to death, and judgment. There are divers persons sometimes, which we meet withal, who do seem very much to desire the day of the Lord in this sense, though, in the mean time, if they duly consider it, they have little cause or ground to do so. Such as Job sometimes speaks of, that long for death whiles it cometh not, and dig for as more than for hid treasures: which rejoice exceedingly, and are glad when they can find the grave, Job 3.21, 22. Indeed there is a desire of such a day as this; which, in the right constitution of it, is very noble, and commendable, and is sometimes made the character of the true servants of God, to breathe after death, and departure out of the world; and to wait, and long for the coming of Christ to Judgment. Thus old Simeon, when he had seen Christ come in the flesh, and now had him in his arms, he sings his nunc dimittas; Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy Salvation, Luke 2.29, 30. And St. Paul, he desired to depart, and to be with Christ, as in itself much better than to abide here in the flesh, Phil. 1.23. And the Prophet Elijah, (as some interpret it, out of an holy zeal) he cries out; It is enough, now, Lord, take away my life first; for I am not better than my Fathers, 1 King. 19.4. Thus have the servants of God sometimes desired the day of the Lord, as it concerned their own death, and dissolution: And this desire of theirs has been looked upon as very warrantable and commendable in them.

So likewise, as it has concerned the last and general day of account, they have desired this day of the Lord also: And it hath been remarkable in them so to do. Look as it was the character of the Servants of God, in the days before Christ, to desire, and wait for his first coming, his coming in the flesh: Therefore Abraham is said to have seen his day, and to have rejoiced; and Simeon, before-mentioned, to have waited for the consolation of Israel: So it is also now the character of God's servants in these days since Christ, to desire and wait for his second coming, his coming to Judgment. These are compared to faithful Servants, that wait for the coming of their Master, and that with desire. Thus, Rev. 22.17. The Spirit and the Bride say, come; come Lord Jesus, come quickly. And the souls under the Altar, they hasten his coming also: Rev. 6.10. How long; O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell upon the earth, Rev. 6.10. So St. Paul tells us, that Christ will give a Crown of righteousness to him; and not unto him only, but also to all them that love (and desire) his appearing, 2 Tim. 4.8. So that, it seems, such persons as these are, there have sometimes been, and are still, in the world, which do desire this day of the Lord; and that, as having no woe belonging to them neither for so doing, but rather the contrary; which have not been threatened, but rather encouraged for such desires as have been in them to this purpose. But yet these here in the Text, they have a woe denoune'd against them for their desire of the day of the Lord; and so have many others besides; as those who desire it rashly, and foolishly, as not considering for what end they do so.

We may reduce it (for methods sake) to three Heads. First, from discontentedness in their own condition. Secondly, from presumption of their own innocence. Thirdly, from ignorance, or misapprehension of the nature of the thing itself. These people here in the Text, they seemed to desire the day of the Lord thus, and so are condemned and declared against for their desiring of it, as that which is unwarrantable and unjustifiable for any to do so.

First; They desired the day of the Lord, that is, the day either of death, or judgment; and, in particular, of their own personal and present departure, out of a principle of discontentedness in their own conditions. Because they had not all things to their mind, and just as they would have, therefore (forsooth) they would presently be gone, and leave the world: they wish for death, and departure hence, out of a spirit of impatience. Thus it hath been sometimes even with some of God's Servants themselves, when he has left them to themselves: such fits of distemper as these, have now and then discovered themselves in them. Thus some have suspected it of Elijah, in the place before alleged; when he prayed to God to take him out of this present life, it was, out of the rediousness which he did conceive from Ahab and Jezebel 's persecutions. So Job, though at other times noted for his admirable patience, yet, for the time, he was surprised with this distemper. Chap. 6.8, 9. Oh that I might have my request, and that God would grant me the thing that I long for; even that it would please God to destroy me, that he would let loose his hand, and cut me off. And so the Prophet Jonah, because his message was crossed, which he had delivered concerning Nineveh, therefore he desires to live no longer in the world: Therefore now, O Lord, (says he) I beseech thee take away my life from me, for it is better for me than to live, in Jonah. 4.3. In others, of worse principles, it is commonly more frequent, and ordinary; but it is such as is very grievous, and dangerous in them. Those that with for death lightly, and rashly, and discontentedly, they know not what they wish for, as having not leisure to recollect themselves. To wish for it, as an opportunity of nearer, and fuller, and closer communion with Christ, and enjoyment of him, as a cessation and period to sin, as an exemption from temptation; this is very good, and praise worthy, and such as the Scripture leads us unto: But to wish for it out of murmuring, and impatience, and discontent, it is no way allowable; especially according to the circumstances which such persons may possibly be in; which is, of strangeness, and unacquaintedness with God, and unpreparedness for another world. Oh! it is a mad thing indeed, to desire death in such a case as this is, let their condition here in the world be otherwise never so lamentable; because that then they do change but out of one bad condition into another: yea, out of a less evil, into a greater; as it follows after, in the next verse to the Text. As if a man did flee from a Lion, and a Bear met him; or went into the house, and leaned his hand upon the wall, and a Serpent bit him: such is the fruit of such desires as these. And that's one expression of this rash and unadvised desiring of the day of the Lord, in those who do so desire it, as proceeding from a principle of discontentedness in their own condition.

Secondly; from a principle of presumption of their own innocence. This is that which hypocrites sometimes do. They seem to desire the day of the Lord, as if they were ready, in a manner, to try it out with the Lord, and to justify themselves at his Tribunal. There are some persons that are so full of carnal confidence, and conceited of their own righteousness, as that they dare even to plead and contend with God himself, and think to do well enough with him. Such an one as this, was that young man in the Gospel; that said he had kept all God's Commandments from his youth upward; and such an one also was the Pharisee, that thanked God he was not like other men. And such also were the people of the Jews, that stood upon their own righteousness. Now such as these might well have a woe to be denounced against them: Woe unto him that strives with his maker, as the Prophet Isaiah sometimes expresses it. It was that which Job in all his innocence durst not do, as himself professes. Job. 9.15. Whom, though I were righteous, yet would I not answer, but would make supplication to my Judge. This is that which these considerate persons will not vouchsafe to do, but rather think to carry it out by the strength of their own deserts, as having nothing which might be charged upon them.

Thirdly; From a principle of ignorance of the nature of the thing itself. They know not what death is, in the properties and consequences of it: nor they know not what judgment is, in the strictness and severity of it. And therefore it is that at a distance they think favourably both of the one and the other, and seem as if they were desirous of them; Which is a very sad case to be so. Thus do they desire the day of the Lord, without understanding either the day of death, or, general or particular judgment.

Again further; Take this day of the Lord in the other sense; for the day of captivity, and National desolation; as it may be also taken. And so there is a woe likewise belonging to those which do desire it, or at least, which so carry themselves, as if they were little affected with it. Thus it was with some of the Jews at this present time; they were so far from being humbled under the predictions and prognostications of this condition which was threatened to them, as that they were, in a manner, at a point about it, and did in some sort wish for it: so it happens to be sometimes with divers others of the like temper and disposition with them. They do sometimes, according to the discontents which may be upon them, wish for war, and wish for calamity, and wish for confusion itself, as conceiving that such extremities may be some kind of help, and relief unto them. But alas, they do not know what they wish for, in so wishing: Such desires as these are rash, and unadvised in them, and have a woe attending upon them, as it is here expressed. It is not safe to give way, but to the first beginning and entering of Judgment, because we know not where they will stop, or stay, when we once die. I have not desired the woeful day: thou knowest it, as Jeremy speaks in another case: So it concerns all persons, in this case, to be able to say, in this particular; Woe unto you that desire the day of the Lord, that is, that desire it rashly, or foolishly; because ye do not consider it, or attend to the circumstances of it. That's the first explication.

Secondly, Woe unto you that desire the day of the Lord, that is, that desire it scoffingly and scornfully, because ye do not believe it. This is another sense which may be founded upon this expression. Desiring it in their mouths, but not in their hearts; and so desiring that it might come, as yet thinking it would not come; and therefore mocking at the coming of it. Such persons as these, there are also sometimes in the world; the Prophet Isaiah makes mention of them to us, Isa. 5.19. They say, Let him make speed, and hasten his work, that we may see it, and let the counsel of the holy One of Israel draw nigh and come, that we may know it. Therefore as they laugh at the Day of the Lord, so accordingly they laugh at the Word of the Lord, and his Message concerning that day; as the Prophet Jeremy has it in Jer. 17.15. Behold they say unto me, Where is the word of the Lord? let it come now. That is, Where is that which the Word of the Lord has so much threatened and spoken of, as that which shall come to pass. Not only scoffing at Judgment itself, but likewise at all the fore-runnings and monitions of it. This is an high piece of wickedness and impiety indeed; yet such as the sons of men are now and then subject unto. Where they have not so much grace as to avoid Judgment, they have at least so much vileness as to despise it, and to make a mock and derision of it, and of those that proclaim it. They desire it wantonly, and they desire saucily, and they desire it perversely, as it seems here to be intended.

Well, but what's the lot and condition of such kind of Persons? Here's a Woe denounced against them, as signifying them to be miserable creatures, and such as are most deeply involved in God's judgments of any others besides. Those who to the rest of their wickedness add this of scoffing at God's judgments, either in this world, or that which is to come, they are such as are exposed to the greatest tuine and destruction that can be; and whomsoever God spares else, he will be sure not to spare them. Now therefore be not Mockers, lest your bands be made strong, says he, Isa. 28.22. Surely he scorneth scorners, Prov. 3.34. And those that despise him shall be lightly esteemed, 2 Sam. 2.30. God will judge them though they scorn him, and he will judge them because they scorn him; their scorning it shall promote their condemnation, and hasten that really, which they desire should be hastened feignedly.

We see here, there is nothing which the nature of man does commonly more abominate than contempt; and how can we think then, that the Lord himself will put it up? How will he endure to be contemned, either in himself, or else in his Servants, and not rather pour forth the fiercest of his wrath upon such kind of persons? As he threatens there in that place, Prov. 1.24, 25, 26. Because I have called, and ye have refused, I have stretched out mine hand, and no man regarded. But ye have set at naught all my counsel, and would none of my reproof. I will also laugh at your calamity, I will mock when your fear cometh. As wicked men mock at God's threatenings, so he also mocks at their punishments; and as they laugh at his intimations, so he laughs at their destruction. He that sits in heaven shall laugh, the Lord shall have them in derision, Psal. 2.4. The Lord shall laugh at them, because he sees their day is coming, Psal. 37. 13. Be not deceived, (says the Apostle) God is not mocked: for whatsoever a man soweth, that shall he also reap, Gal. 6.7. 〈 in non-Latin alphabet 〉 , not sneered at, as the word properly signifies; it is an expression of scorn, which cannot be fastened upon God; He is not mocked, that is, he is not mocked effectually; nor he is not mocked, that is, he is not mocked securely; mocked he is in regard of men's endeavor, he is mocked on their part; but he is not mocked on his own part, and in regard of the thing itself: Those that mock him, they do not escape or go away with their mockery of him.

This is a point which falls heavy upon the times in which we live, from the great guilt which is in them in this particular; in that there are so many people that make a scoff of the most serious things that are in the world; that make no other use of the Word of the Lord, than to despise it, not of the Judgment of the Lord, than to deny it; nor of the day of the Lord, than to deride it, and to scoff at it: which seem, with these people here in the Text, to desire indeed the day of the Lord, but with a tang of Atheism and Profaneness, putting it far from them, at such time as they draw it near unto them; drawing it near with their lips, when-as their hearts in the mean time are far enough from it; or rather drawing up the lip against it, in a kind of scorn and detestation of it. Well, let all such as these look to it in time, lest they hasten God's judgments upon themselves a great deal sooner than themselves are aware of, which such courses as these do tend to. And that's now the second explication of the passage here before us, Woe unto you that desire the day of the Lord; that is, that desire it scoffingly, because ye do not believe it.

Thirdly, Woe unto you that desire the day of the Lord; that is, that desire it desperately, because ye do not fear it. And here now the word desire is to be taken in a qualified sense, and not so much actively as passively: Ye desire the day of the Lord; that is, ye care not though that day should be; not that they did absolutely wish for it, but out of an hardened, and obdurate, and desperate spirit which was in them, they did not matter it though it were, but were content to run the hazard of it. This is another sense which we may likewise put upon this present expression. There are some people, who are so far addicted and given up to their lusts, which do possess them, and prevail upon them, especially some kinds of them above the rest; as Voluptuousness, and Sensuality, and Intemperance, and love of the World; that for the enjoyment of them, they care not what becomes of themselves, but are content to venture even the loss of their Souls forever; which defy the judgments of God, shoot up arrows of provocation against Heaven, sell themselves to do wickedly, commit all uncleanness with greediness, and resolve to do whatever they have a mind to, in despite of Hell itself, yea, even of God himself, who threatens them with it; which cry God damn them, and let him do so, it is all one to them. These are sad and lamentable creatures, as any alive; monsters rather than men: yet such as this latter age of the world hath more especially brought forth, which accordingly may be taken notice of by us.

This woe here in the Text, it reaches such as these especially, in the fullest latitude and extent of it; being such, as of all others, are most irrecoverable; inasmuch as they cast away the means of recovery from them, and choose death rather than life, to be administered unto them. Such as these, they are in the nearest condition even to the Devils themselves, and are in a manner even in Hell itself before their time, from the beginnings and initiations of it. And thus we have had the threefold explication of this present expression; and a threefold woe which is here denounced against three sorts of persons: Woe, woe, woe to such inhabitants of the earth: To those that desire the day of the Lord rashly, because they do not consider it: And to those that desire the day of the Lord scoffingly, because they do not believe it: And to those that desire the day of the Lord desperately, because they do not fear it. To those which desire it either in jest, or desire it in earnest; which desire it in jest, because they mistrust it; and which desire it in earnest, because they mistake it. And so now I have done with the First General Part of the Text; which is, the awaking Commination, in these words; Woe unto you that, &c.

The Second is, the convincing Expostulation, in these, To what end is it for you? Lamah-zeh lakem.] Ad quid hoc verbis? And there are two things especially here in this: First, here's a calling of them to an account for their desire; What end have you for it? Secondly, it is a discovering to them the fruitlessness of their desire; What good have you by it? The former, in the notion of an Expostulation: The latter, of a Conviction.

First; To look upon it in the former notion; and that is, by way of Expostulation: What end have you for it, or in it? namely, in this desire of yours for the coming of the day of the Lord. The Prophet Amos here calls them to an account for this desire which was in them. From whence there's this general truth to be observed by us: That our desires should be still such as are rational, and well-grounded in us. Those that desire anything, they should know for what end they desire it, or else it should not be desired by them. To what end is it for you? says the Lord here to this people; namely, when he speaks here of something which was desired by them.

The reason of it is this; Because we are rational ourselves, at least in our principles; we are so, as men; but we 〈◊〉 • o more especially as Christians; and therefore should everything be rational that comes from us. Loose and unreasonable desires, do not become reasonable creatures. Those who have light in their understandings by nature, and this also elevated, and enlarged by Grace; for the guiding and directing of them, they should be very much ordered and regulated in this particular.

Therefore let us, by the way, learn from hence a good rule for our practice to this purpose. We may not think that we may desire what we please, indefinitely, or without any restraint, that quicquid libet, licet; that whatever we have a mind to, it may be pursued by us; no: but we must rather first see what ground and reason we have in us for such desires, and restrain and bound ourselves by such arguments and considerations as these. In all inordinacy of appetite or desires which rises up in us, put to ourselves this question, which the Prophet Amos puts to this people: To what end is it for you to desire it? And this will be an happy means for the ordering and regulating of it. Our desires, and affections, and inclinations, they are such things as for which we are accountable both to God, and ourselves. So much for that, as this passage carries in it the force of an Expostulation: To what end is it for you? i.e. To what end is this desire for you?

The Second is, as it has the force of a Conviction: To what end is it for you? that is, To what end is this day for you, which you seem to desire? There's no good or advantage at all which can come to such as you by it; by laying an emphasis especially upon the persons. And so there's this in it: That the day of the Lord, however it may prove to others, yet it is no way desirable of wicked and ungodly people, and such persons as live in their sins. For you (says the Prophet) that walk in ways of sinfulness, and opposition, and rebellion against God: for you to desire that day, wherein he will call all men to account for that which hath been done by them here: The day of Judgment, and the second coming of Christ; it is very sad and ridiculous in you.

This will the better appear unto us, by considering what those things are, which do especially make this day desirable of those who do rationally desire it; the Saints and Servants of God. We may reduce them to three Heads: First, as it is a day of Absolution. Secondly, as it is a day of Redemption. And Thirdly, as it is a day of Salvation: for each of these it is to all good Christians, and Believers.

First; It is a day of Absolution, wherein they shall be quitted and discharged of anything which shall be laid against them. Christ, who is their Judge, shall be also their Advocate, and plead their cause for them, and pass a sentence of discharge upon them: Who shall lay anything to the charge of God's elect in that day? This now makes it ery desirable to those who have an interest in it. But wicked people have not this interest, it belongs not to them. They have no share in pardon, or absolution; and consequently, have no ground to wish for that day, when absolution shall be granted, which themselves have no share or interest in. No more than Malefactors have cause to wish for the day of Assizes, and the coming of the Judge to sit upon them; which being duly considered, makes nothing at all indeed for them.

Secondly; As it is a day of Redemption, it is to God's children desirable so: and they are called upon in that respect to desire it. Luke 21.28. Lift up your heads, for your redemption draweth nigh. The day of the Lord is such a day as this is; wherein those who are true Believers, shall be redeemed from all those evils which here they were encompassed withal: And especially from the greatest evil of all, which is the evil of sin, which did here so much trouble and disturb them, and makes them to cry out, with the Apostle; Oh wretched men that we are, who shall deliver us from this body of death! This day, it is desirable of God's children, in reference to this, as a blessed day indeed unto them, when as the fetters and shackles of sin shall be knocked off from them. But now, as for carnal and profane persons; To what end is it for them to desire it? What, should they desire the day of the Lord, that do not care for the fear of the Lord? What, should they desire that day, which is a day of redemption from sin; whose desire all their life-time, is rather to continue in sin, and to have all advantages and opportunities afforded them for the committing and following of sin?

Thirdly; As it is a day of Salvation, and the accomplishment of universal happiness; it is upon this account also desirable of the Servants of God. The day wherein God himself shall be glorified in his Saints, because indeed the day wherein his Saints shall be glorified by him. But what's this now to those which walk in ways of sinfulness and impenitency? What have they to do to desire to be glorified by God, that do not care for glorifying of God? Or, what have they to do to partake of the life of Glory, that are strangers to the life of Grace? or to what purpose should they desire the end, that despise the means and the ways that tend to that end? So much for that. And so I have done also with the Second General Part of the Text, which is, the convincing Expostulation, laid down in these words: To what end is it for you?

The Third, and last is, the express conclusion, or determination, in these; The day of the Lord is darkness, and not light: which is to be understood by us, of the day of death, and judgment. This passage may be looked upon by us, as it lies here in the Text, two manner of ways. First, in the general proposition of it, as it stands in itself. Secondly, in the particular scope of it, in reference to that which went before, and the persons to whom it is directed.

First; Take it simply, and absolutely, as it lies in itself and in the general proposition, which is here expressed in a twofold representation. First, in the Affirmative, what it is; and that is, that it is darkness. Secondly, in the Negative, what it is not; and that is, that it is not light.

First; To speak of the former, and that is, the Affirmative; The day of the Lord is darkness. Thus we find it to be called in some other places besides: as Joel 2.1, 2. The day of the Lord cometh, and is nigh at hand. A day of darkness, and of gloominess; a day of clouds, and of thick darkness. And so also, in Zeph. 1.15. A day of wasteness, and desolation; a day of darkness, and gloominess, &c. This is true of the day of the Lord, in the full extent of it; whether we take it of personal desolation, the day of death; or of national desolation, the day of captivity; or of general resurrection, the day of judgment. But still with this restriction, as it refer'd to ungodly persons, and to impenitent sinners; with respect had to such as these are, is this day that which it is said here to be. But especially, as I said, does it refer to the day of death, and final judgment, which is here intended. This is called a day of darkness, that is to say, a day of extreme misery and perplexity. Darkness and light, they do in the usual acception of Scripture, where they are used metaphorically, denote sorrow and gladness, as it were easy to give instance of it; and so here in this place amongst the rest. Forasmuch as darkness does contain in it all kinds of sadness, in which is fear, and horror, and solitariness, and all kind of misery. Such is this day of the Lord to the fore-mentioned persons: not only dark in the conerete, but also darkness even in the very abstract itself. Take the unprofitable Servant, and cast him into outer darkness, Matth. 25.30.

The ground hereof is this; Because wicked men, they are darkness themselves; therefore is this day of the Lord darkness. They are in the darkness of sin, and ignorance, whiles they live here in the world; delight in works of darkness, and which are opposite to the light of Grace, and therefore go into a place of darkness, and which is opposite to the light of Glory. Their understandings are darkened, and therefore their conditions are darkness also: Being led, and carried from one kind of darkness to another. It is a day of darkness, that is, a day of fearfulness, and terribleness, and horror, and consternation of mind. There's everything terrible in it, and adding to the astonishment of it. The sound of the Trumpet, the appearance of the Judge, the opening of the Books, the passing of the Sentence, the dissolution of the whole frame of Heaven and earth; the Sea and the waves roaring; the Heavens passing away with a great noise, the Elements melting with servant heat; the Earth, and all the works that are therein, bur •• up; the Sun darkened, the Moon withdrawing her light; the Stars falling from Heaven, and the powers of Heaven shaken: What a terrible day must this be to such as are not provided for it, that has all these concurrences in it! That's the first expression here considerable, viz. the Affirmative; The day of the Lord is darkness.

The Second is, the additional Negative; and that is, that it is not light, which is added for the greater emphasis of it: Therefore we find it to be reiterated in the verse following; darkness, and not light: even very dark, and no brightness in it. And it is agreeable in the like form of speech, in reference to other matters which we meet withal in Scripture. Thus, Deut. 32.4. speaking of God; A God of truth, and without iniquity: just and right is he. And Joh. 8.44. speaking of Satan; He is a liar, and there is no truth in him, &c. In 1 Joh. 1.8. If we say we have no sin, we deceive ourselves, and the truth is not in us. In all which places, and the like, the Negative is joined with the Affirmative, to make it more emphatical: and so here.

To take a more particular account of it; It is said here, darkness, and not light: as we may conceive, for these reasons. First, by way of opposition: darkness, and not light: that is, it is not light, but darkness; as expressing the simple nature and condition of that day. Take the word day, and it does, in the ordinary and common acception of it, denote light. Whensoever it begins to be light, it begins to be day: and whensoever it ceases to be light, it ceases to be day; as that which does give the proper notion and denomination unto it, and which distinguishes the one from the other. God called the light day, and the darkness he called night, Gen. 1.5. Yea, but here now in the Text, it is day, and yet not light; day, and no light in it. This, by way of opposition.

Secondly; By way of intension, and to show the greatness of this darkness. It is dark, and dark entirely, without the mixture of anything to qualify it, or to take off from the severity of it: without ease, without comfort; without direction, or any good counsel, which are such things as are sometimes expressed to us by the name of light. This is the misery of Hell, and of the judgment which passes upon wicked men; that it is absolute, and complete, and entire. The wrath of God without mixture, as the Scripture calls it; that is, without any mixture of favor or refreshment in it. Take any day whatsoever here in the world, whether in the proper sense, or in the metaphorical, and it is not so over-darkened with darkness, but has some kind of glimmerings of light in it. The day which is fullest of clouds, the rainiest and most tempestuous day, yet it partakes of some light. And the day which is fullest of troubles, the saddest and most disconsolate day, it has some mixtures of refreshment in it likewise, which do serve to allay it. Yea, but this day of the Lord here spoken of, it has none of this: it is darkness, and no light; it is sadness, and no comfort.

Thirdly; By way of perpetuity, and continuation: Darkness, and no light; that is, darkness, and always dark. There are some days, which though they may be dark for a while, yet they do not abide, and continue to be so, but do at last overcome that. The Sun, it breaks through the clouds, and the day recovers its light at last, though perhaps it be long first ere it does it. Yea, but here it does not do so. Dark, and no light; this is a continual and endless darkness.

Lastly; By way of extent, or explication; to show unto us the full nature of this business, wherein it does consist. There are two Branches of the sentence of condemnation, and which the judgment of the great day does extend unto. The one is positive, to the punishment of sense, and the enduring of exquisite torments; and so, in that consideration, it is called darkness. The other is privative, in the punishment of loss, and expulsion from God's glorious presence, and the comfort of his countenance; and so, in that consideration, it is said to be no light. And thus we have seen this passage in each expression of it, both Affirmative, and Negative; darkness, and not light. And so much may be also spoken of it, as considered simply and absolutely in its general Proposition.

We may further, Secondly, look upon it relatively, and in its particular scope, as directed more especially to the persons above mentioned, who desired this day of the Lord. To these the Prophet Amos here declares; that this day, it is darkness, and not light. And here again, in this reference, it carries a threefold force or emphasis with it. First, an emphasis of Information to those which were ignorant, and did not know that this day was. Secondly, an emphasis of Conviction to those which were obstinate, and would not know what this day was. Thirdly, an emphasis of Astonishment to those which were desperate, which knew it, but laid aside the thoughts and considerations of it, and would put it to the venture.

First, I say; This expression, The day of the Lord is darkness, and not light; it has an emphasis of information to those who were ignorant, and which did not know it: as if he had said thus unto them; You seem to desire the coming of the day of the Lord, as if thereby you should get some great good to yourselves: but alas, as the case stands with you, you have no cause at all to do so, for there will be no advantage from it to you. The proper object of desire, it is good, and not evil; it is light, and not darkness: But this day of the Lord, as it is circumstanced, it is that which is quite contrary; it is evil, and not good; it is darkness, and not light, that ye may rightly understand it. The world has other notions commonly of death and judgment, than those which they should have: but the Scripture and word of God is the best instructer of them in this particular; and that gives them a true account and estimate of such things as these are, if they will hearken unto it.

Secondly; An emphasis of Conviction to those which were obstinate, and would not know it. Profane persons, as I shown before, they laughed at those things; thought there was no such thing indeed, as the day of the Lord; and therefore scoffingly, and in scorn, called for it: Well, let it come. We would fain see this day that you speak of, and threaten us withal. Well, says the Prophet to these; ye have no great cause to be so full of this confidence and security if ye consider all; for I can tell you, there is somewhat more in this day, than you are aware of; there's no playing, or jesting with it. This day of the Lord, it is darkness, and not light: what ever you may think of it, it is so, and so you will find it. The word of God is powerful, sharper than a two-edged Sword; and the threatenings of the word having the spirit of God going along with them, and setting them home upon the conscience, have an ability in them to conquer and confound the most impartial mockers.

Thirdly; An emphasis of Astonishment to those which were desperate; and though they knew, and in some sort believed such a day as this was, yet did not fear it, but were hardened in their hearts against it. To such as these, the Prophet here declares the horridness, and unsupportableness of it: That though they may think they could grapple with it, and hold out against the extremities of it; yet, in conclusion, and when it comes to the trial, they will find it to be too heavy for them, and above their strength; whether the day of common and public calamity, or the day of trial, and general judgment. Who may abide the day of his coming? or who shall stand when he shall appear? as it is, Mal. 3.2. And again, Rev. 6.16, 17. They shall call to the mountains to hide them from the face of him that sitteth upon the Throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand? Take this day, in reference to the Jews, for their particular, and it was full of astonishment in each acception; whether we take it for the day of their Captivity, or for the day of their Messias. The day of their Captivity, it was a doleful day unto them; insomuch as the Prophet Jeremy made it the sole matter of his Book of Lamentations. And the day of the Messias, that was an heavy day like, wise, that it proved their final rejection; for since that time, they are marked out to the world for a perfidious people, and hardly known for a people.

The Use of all to ourselves (and so to draw to a conclusion) comes to this. We have heard how the day of the Lord is darkness, and not light; that is, terrible, and full of horror, in the whole latitude and extent of it: whether we take it for the day of death, and general judgment; or whether we take it for the day of captivity, and National visitation. Now what remains, but that accordingly we should be sensible and apprehensive of it, in this representation; and from thence, to prevent the terribleness of it to ourselves. For this is the nature of such things as these are, that the terribleness of them, increases with the security about them: and the less grievous they are thought to be afore-hand, the more heavy are they when they happen, and come to pass. And on the other side, preparations for them, do take off from the dreadfulness of them. We should therefore labor to get a stock of Grace against such times as these are; and in this day of the Lord's mercy, and respite, and intermission, prepare for the day of his wrath, and judgment, and visitation. We should labor and endeavor to make our peace with God in Christ, who alone can take off the terribleness of that day from us; and make it, of a day of darkness, to be a day of light. We should cast off the works of darkness, and put on the armor of light; in the abandoning of all wicked and sinful courses, and in the practice of all spiritual and heavenly Graces. We should walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but putting on the Lord Jesus Christ, and making no provision for the flesh, to fulfil the lusts thereof; as the Apostle advises us, in Rom. 13.13, 14.

Take heed of having too easy and favorable thoughts and apprehensions of such things as these are; of death, and judgment, and calamity, as if they had no great matter in them; for it will not appear to be so, when they shall come in good earnest. Woe unto you that (in this sense) desire, that is, diminish, and despise, and disregard the day of the Lord, which is a kind of desire interpretatively, as being next to it; for you have no ground or cause for it: The day of the Lord being dark, and not light; yea very dark, and no brightness in it, as it is here expressed.

And further, here consider the great difference which is betwixt man and man in this particular; for whiles this day of the Lord is said to be thus and thus, it is still to be taken in a variety of Emphasis, according to the variety of Persons which are concerned in it. The same day being occasionally and respectively either one or toother. unusquisque sibi est aut tenebrae aut lumen, says St. Austin; Everyone is to himself either darkness or light; Si pius lumen, si impius tenebrae; Those which are gracious, and truly religious, to such the day of the Lord, whether in death, or judgment, it is a day of light, and joy, and of comfort: in death, as it translates them to Glory: and in Judgment, as it finishes Glory to them. On the other side, to those which are wicked, and ungodly, and profane, and atheistical, to them it is a day of darkness, and horror. As the cloud which we read of, in Exod. 14.20. It was light to the Israelites, whiles it was darkness at the same time to the Egyptians: A direction to one, and an obstruction to the toother.

Where (by the way) take notice of the unhappiness of all wicked and ungodly persons, in the perverting of those things, which, in themselves, have the greatest excellency, by making a contrary use and improvement of them. There's nothing which wicked men partake of, but it's either the worse for them, or they for it. The Word of the Lord, and the Table of the Lord, and the Temple of the Lord, and the Day of the Lord. The Word of the Lord, they make it reproachful; and instead of the savor of life to them, to be the savor of death. The Table of the Lord, they make it to be vain and contemptible; and instead of discerning the Lord's body, eat and drink to themselves their own damnation. The Temple of the Lord, they make it execrable; and instead of the house of Prayer, a den of thieves: The Day of the Lord, they make it terrible; and instead of a day of light, a day of darkness. As they profane the day of the Lord, as it is taken for a day of devotion; so they contemn the day of the Lord, as it is taken for a day of judgment, and visitation. So much for that; and so much also of the whole Text.

Sermon I.

IN the Text itself there are two general Parts; First, The Preface or Introduction. Secondly, The Doctrine, or principal matter which is delivered in it. The Introductory Preface, that's expressed in these words, For I say unto you. The Truth and Doctrine which is delivered in these words, Except your Righteousness, &c.

We shall a little invert the Order of these words in the handling, and begin first of all with the second Branch of them, as that which is principally intended; and that is the Doctrine or Truth itself which is here propounded and delivered to us, Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, &c. Wherein we have a disparagement of the Righteousness of such and such persons in order to Eternal Salvation, so as that these who do partake of no more but only that, shall never partake of this. The word Scribes is the name of an Office amongst the Jews, who were noted especially for their Learning and Knowledge in the Law. The word Pharisees, that is the name of a Sect who were noted especially for their life and conversation. Now the Righteousness of either, or both together, is here declared to be very defective: And the point which arises from hence is briefly this, That Pharisaical Righteousness is insufficient to bring a man to Heaven. If a man have no more Righteousness in him than of the Scribes and Pharisees, he shall never enter into the Kingdom of God. For the better opening of the present point unto us, there are two things to be done by us: First, To show what this Pharisaical Righteousness is, and wherein it consists. Secondly, To show the Defectiveness and Insufficiency of this Righteousness in reference to Eternal Salvation; and what it is which makes it so to be, as is here by our Blessed Savior declared concerning it.

First, What this Righteousness of the Scribes and Pharisees was, or is, which is thus insufficient. Now this may be reduced to these two heads; either first, the matter and substance of their Righteousness; or secondly, the manner and circumstances. Their Righteousness it was observable and remarkable in either of these particulars, but yet defective in each. First, For the matter and substance of their Righteousness it was considerable in that; and that as it may be drawn out by us into these branches. First, A speculative knowledge of the Truths and Doctrines of Religion. This was the Righteousness especially of the Scribes, which were famous (as I hinted before) in this respect. They were men of great knowledge and understanding in Divine matters: And this I call Righteousness in them, by taking this word in the Text with Chrysostom in the greatest latitude, for the whole compass and extent of Virtue, whether in reference to Judgment or Practice. But yet such as will not serve the turn to bring a man to Heaven. A man may have a great deal of Illumination, and yet never be partaker of Salvation: He may know very much of the Scriptures, & Word of God, and of the Theory of Religion, and yet for all tha go to Hell. We shall find if we look into Rom. 2.17. how the Apostle takes up such a person as this is, Behold thouart called a Jew, and restest in the Law, and makest thy boast of God; and knowest his will, and approvest the things that are more excellent, being instructed out of the Law, and art confident, that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes; which hast the form of knowledge, and of the Truth in the Law. See here what a company of expressions are here joined and gathered together, for the description of such a kind of person, whereof we now speak, but yet still with a disparagement upon him, where there is nothing else besides, which accordingly is observable of us. And so the Apostle James he argues after the like manner against those who preended to Faith and Knowledge without the fruit of it in good works, is a vanity and conceit in them; and wherein they went no further than even the Devil and evil Angels themselves, who had more knowledge than any men in the world; and that also even in the things of Religion, yet not having hearts answerable to their knowledge, nor wills or affections suitable and agreeable to their understandings; but rather fighting and rebelling against them, are from hence damned Creatures. And that's one branch of this Righteousness of the Scribes and Pharisees to us, viz. a speculative knowledge of Religion, and the Truths of the Scripture.

Secondly, This Pharisaical Righteousness it consists in a freedom from gross and notorious sins, such as are Whoredom, Theft, Drunkenness, Murder, and such like. This we may see in the account which that Pharisee there in the Gospel gives of himself, as a ground of his Justification, Luk. 18.11. God, I thank thee that I am not as other men are, extorioners, unjust, adulterers, or even as this Publican. And so it is with many others besides: They glory and rest themselves in this, that they keep themselves free from greater and more scandalous sins, and think that from hence they have a very good title to Heaven; but they are mistaken in so thinking: It is not this which will serve the turn to bring them thither. Though it is their duty to keep from such sins, and commendable in them whenever they do so, yet this is not enough for them, nor all which is required of them; they must have somewhat more in them than so, as ever they desire to come and enter into that holy place.

Thirdly, In Acts of Devotion, and the external part and practice of Religion. Those Pharisees, they were very famons for this; and it was a great part of their Righteousness to conform hereunte. Prayers, and Fasting, and Reading, and Hearing, and the ceremonious observation of the Sabbath, they were very strict and exact in such things as these are, and more than any others besides: and yet all this was very short and defective in their being nothing else with it; and is likewise in any others whatsoever. Though such duties as these are to be performed, and they are accountable which are neglective of them; yet if men have nothing to say for themselves but only these, they may for all that be but in a sad condition, and still liable to eternal condemnation, as these Pharisees were. Men may be very diligent in public and in private prayers, in hearing, and conversing, and repeating of Sermons, in keeping up family-duties, and the performance of all the exercises of Religion in all kinds whatsoever, which I do by no means speak against, or detract from, but rather encourage, and think them to be highly guilty and obnoxious who are careless and omitting of them; and yet for all that they may never know what belongs to salvation, but may perish eternally in the midst of all these Religious Performances.

Fourthly, In Acts of Justice and Equity betwixt man and man, and the duties of the Second Table of the Law. The Pharisees, they were also observant of these; in paying of debts, in giving of alms, in yielding to everyone that which was his due; and it was commendable in them to be so. There was no fault to be found in them for it, but rather the contrary. God required and expected this from them, as he does also from others with them: But this was that which undid them, that they took care of nothing else besides; that the weightier matters of the Law, 〈 in non-Latin alphabet 〉 , they were but little regarded by them: and especially that their hearts in all these things were not right in them. And so much may be spoken of the Righteousness of these Pharisees as to the matter and substance of it.

The second is as to the manner and circumstances, which was also very remarkable: For they carried this their Righteousness in a very great and high strain; in the frequency and multitudes of their performances; in the accurateness and exactness; in the transcendency and supererogation, doing a reat deal more than was indeed required of them; for so did they; as we have it recorded to us both in Scripture and other writings of them. They were (as I may say) excessive in their Righteousness; and yet for all that, were defective: And this Righteousness was such as is to be exceeded by all that will be saved. Though it carried a great speciousness and show of excellency with it, yet it was such as did not render them who were the subjects of it acceptable or well pleasing to God. No more does any other Righteousness of the like nature or condition with it; the Righteousness of mere civil and moral persons; it is not that which will do the deed, or serve the turn at God's Tribunal, so that any should rest themselves in it; and that the first thing that I here propounded to be considered now of us, what this Pharisaical Righteousness is, and wherein it consists, both for matter and manner.

The second is the Defectiveness or Insufficiency of it, in order to Eternal Salvation, and that which makes it to be so. Now this we may likewise take notice of in these following explications, &c.

First, It is defective in the Principle from whence it doth proceed. Pharisaical Righteousness is not enough to bring a man to Heaven, because it hath not a sufficient ground and foundation for it; and that is a changed and renewed heart. The Tree must be good before the fruit can be good that comes from it, as our Savior himself has told us. Now this Righteousness of the Scribes and Pharisees, it was such a Righteousness as did issue from such persons as had none of this change wrought in them. And so may likewise do from any others of the same stamp with them: Therefore of itself it is ineffectual to bring men into the Kingdom of God. Wheresoever there is not Regeneration, there cannot be Salvation; and whatever falls short of the one, falls consequently short of the other. Now this is that which is here observable of us as to this particular: Men may abound in all the outward duties both of piety and justice, and yet remain in their natural estate, and unconverted. And so 'tis defective in the Principle.

There are divers false and sinister Principles, which Pharisaical Righteousness may proced from, which are far short of the New Creature, and the work of saving grace in the heart. As 1. first of all, the want of Temptation, and pravation to evil. The reason why many are not so bad as otherwise they would be, is because they have not those instigations in them to evil as some others have. It is not because they are in themselves anything better, but because that evil which is in them is not drawn out, as possibly it might be were these persons in such company, had such Arguments propounded to them, and such persuasions fastened upon them, as others have, they would be as bad as others are; should God but let Satan loose upon them, and expose them to his fiery darts, we know not what would become of them no more than of any others besides, whom perhaps they most disdain.

Secondly, The want of opportunity and occasion to be afforded unto them. We use to say, that opportunity makes a Thief: And so it does any other sins besides that we can think of. The reason why many persons do no more mischief than they do, is because they have not those means and advantages for it, but are outwardly restrained from it. As good men do not always that good which they would do for want of an opportunity; so evil men do not that evil: But this does not therefore make them to be anything better in themselves; it being no thanks to any man to abstain from that evil which he has not ability to commit. Impotency is not Innocency; nor want of opportunity, Grace.

Thirdly, Natural Ingenuity, and the principles of moral honesty; these are such as go very far to the producing of this Pharisaical Righteousness. There are many who by the common light of Nature, and the dictates thereof, are convinced that such sins are to be avoided, and such duties are to be practiced, who yet in the mean time do retain evil hearts in themselves; loving even that evil which they abstain from, and hating the good which they do. The Pharisees they did all things to be seen of men, Matth. 23.5.

Lastly, Self-love, in fear of shame, and punishment, and the like; this is that which hath an influence upon them, and makes them to be that which they are. The Laws of Men are such as prevail upon many persons more than the Laws of God; and the fear of Men, more than the fear of God. It is not renewing Grace, but restraining, that keeps them in order, and which is productive of Righteousness in them, which is one ground of the defectiveness and insufficiency of it; the principle from whence it proceeds.

But secondly, As it is defective in it from its Principles, so it is defective also from its Concomitants, and the consistencies of it. A man may be much in the outward duties of Religion, and yet for all that favor himself in the basest and vilest lusts, pride, and malice, and envy, and covetousness, and hatred both of goodness itself, and those which are good. The Scribes and Pharisees, they were the greatest enemies to Christ and his Doctrine; and that sometimes a great deal more than some persons of a more loose conversation; such persons as these think both to cover, and also to excuse their secret and inwad abominations by outward and glorious practices, which are seen in the eyes of the world.

Thirdly, This Pharisaical Righteousness, it is also defective in regard of its Effects, in that it does not reach to these things which are desirable in it. As first, it is such as do not satisfy the Justice of God. That Righteousness which does not satisfy God's Justice, it cannot bring a man to Heaven, because notwithstanding that Righteousness he is liable to eternal condemnation. Where the Debt is not paid, the Debtor cannot be discharged. All a man's external Righteousness, it will never make a satisfaction to God's Justice, neither to God's Preceptive Justice in commanding, nor to God's Vindictive Justice in punishing. This Righteousness it falls short of both; and so consequently makes him that hath nothing else in him, to fall short of Eternal Life and Salvation.

First, God's Preceptive Justice in commanding, it does not satisfy that: For God's Law and Command, it reaches farther than this; not only to the outward man, but to the inward; not only to the body, but to the heart; not only to the matter or subsance of the action, but to the manner and circumstances; the latter whereof this Righteousness whereof we now speak, does not reach or attain to; not to the Law in the Spirituality of it, and as our Blessed Savior here expounds and interprets it in the present chapter.

Secondly, For God's Vindictive Justice in punishing; it does not satisfy that neither. All that a man can do in a way of obedience, cannot satisfy or make amends for what he has not done, or done otherwise than he should do in a way of Transgression. Pharisaical Righteousness, it is no way expiatory of sin, and therefore no way productive of Salvation.

Secondly, As it does not satisfy the Justice of God, so neither does it satisfy the clamours of conscience, and so it is defective in that of conscience, that is, if conscience awakened, and thoroughly enlightened. Indeed some kind of consciences, and according to the circumstances which they may be in, this Righteousness, it does abundantly satisfy, and give contentment unto them. There are a great many of people in the world, with that Pharisee which I before mentioned in the Gospel, who sit down very confidently with such a Riheousness as this is, and think their state and condition to be very good occasionally from it But alas! it is such kind of persons as know no better, who never had sin set home upon their hearts, nor their consciences ever enlightened to see the wretchedness of their natural condition: Surely such as ever were so, they would be otherwise affected. However men may be haply persuaded, in an ignorant and secure condition, when they have no sight or view of sin, or of the wrath of God against it, so as to rest satisfied in such a Righeousness as this is, yet when their consciences are opened and awakened, they will have other thoughts of it, and discern the insufficiency which is in it. In the time of sickness, in the hour of death, in the approaches of Judgment, when they are leaving and forsaking the world, going to give up their accounts to God at his Tribunal, then this confidence in their Pharisaical Righteousness will vanish and come to nothing: then they will see what little stress, or strength is to be put in it, as that which will not be able to afford them any peace of conscience, or satisfaction of spirit.

Thirdly, It does occasionally deprive men of the means of Salvation, and set them so much the further off from true happiness. The Righteousness of the Scribes and Pharisees meeting together with the corruption which was still inherent in them, it was thus far prejudicial to them: Therefore our Savior tells them. That the Publicans and Harlots went into the Kingdom of God before them, Matth. 21.31. Not as if Whoredom and Oppression were better abstractly considered than moral Righteousness, or in their own nature did more dispose unto salvation, But that in regard of the Subjects in which they were, they had accidentally a more happy effect for Publicans and Harlots being convinced of their own unrighteousness, did from hence so much the more eagerly look after the Righteousness of Christ, whiles Scribes & Pharisees being conceited of their own righteousness, had the Righteousness of Christ hereupon in greater contempt, and contemning Christ's Righteousness, did thereby put away from them eternal life. And thus have we seen the point explained and enlarged unto us: That Pharisaical Righteousness is insufficient to everlasting salvation.

Now the consideration of this Truth may be thus far usefully improved. First, We see here the misery and unhappiness of all such persons as are defective, and coming short of this Righteousness: If they cannot come to Heaven, who do not go beyond such persons as the Scribes and Pharisees were, what may we think of such as do not indeed go so far? If those who are no more than merely Civil shall be shut out of Heaven, what shall we say to those who are absolutely wicked and profane? What room will there be found in that holy place for such as these? surely such as they must needs perish without recovery whiles they continue in such a condition. Our Savior by this comparison does not take men off from Moral Righteousness, which is very requisite and necessary for them, and comely and commendable in them wheresoever it is: No, but he does rather carry them on to somewhat further. As the Apostle Paul speaking of Ministerial qualifications, Covet earnestly the best gifts; but yet show I unto you a more excellent way. So our Savior here speaking of Christian qualifications, he does not simply disparage Morality, or Civility, no more do we with him: But he requires somewhat else besides to be joined with it, which is superior and transcendent to it. Therefore absolutely to be deprived of it, does admit of no excuse, whosoever they be that live in ways of wickedness and profaneness, in murder and drunkenness, and uncleanness, and injustice, and oppression, and such sins as these are, they are sad and miserable creatures. They which do such things, they shall not inherit the Kingdom of God; as the Scripture has peremptorily told us. And they shall so much the harder inherit it, as such as are better than they are, are (as if we heard) excluded from it, which therefore should so much the more effectually work upon them to bring them to reformation, and amendment of life. If Formality shall be shut out of Heaven, what will become of profaneness? If coldness in Religion shall be punished, what shall become of Atheism, and no Religion at all? If those who keep the Law in the letter of it, celebrate the Sabbath, heat the Word, receive the Sacrament, give alms to the poor, and perform such outward duties as these, shall notwithstanding some of them be debarred of eternal salvation, what will become of thee, that never mindest any of these things? that livest as if there were no God, or Hell, or Heaven, or day of Judgment? surely thy case must needs e desperate whilst thou so continuest.

For we must take in this with it, that there are differences and degrees of punishment, as there is also of sin: for the preventing of an objection, which may be truly made to this purpose; for some people perhaps when they hear this, that Pharisees with their Civil Righteousness shall be kept out of Heaven, may be ready to make this Reply, that then we had as good be absolutely profane, for we can then be but so excluded. But such as these must know that their punishment shall be so much the greater, as their wickedness is the more. And though both shall be cast into Hell, both one and the other; yet these latter shall have greater damnation, and shall be more the children of Hell, as the Scripture expresses it. And that's the first Use which may be made of this Point.

Secondly, This serves to call men to an account for the righteousness which is in them, and to humble them under the reflections of it: If such righteousness as this which we have now mentioned will not serve to bring men to Heaven, then we see here the sad condition of such persons as have no more to say for themselves than this comes to; that think their case to be good, in reference to Eternal Salvation, because they come up to some formalities of external obedience; because, it may be, they have some knowledge in the Doctrine of Religion; or because, it may be, they abound in some outward performances; therefore they think that they are presently heirs of Heaven, and have the Kingdom of God belonging to them as theirs. Alas, if it be no more than so with them, their righteousness does not exceed the righteousness of the Scribes and Pharisees: And if it does not so, we see here what a censure our Blessed Savior passes upon them, as those who shall in no case enter into the Kingdom of Heaven. That so they may be taken off from a condition of carnal security, wherein at present they seem to be involved.

It is true, that civil righteousness, it has many other accommodations with it, which are not to be deposed. It keeps up Order, and Peace, and Unity betwixt men and men. It preserves Families, and Societies, and States, and the like; without which men would be no better than so many Salvages, and Tigers, and Bears, and wild creatures: there would be no living and subsisting in the world. But yet, as to matter of Salvation, and the concernments of a better life; take it singly, and alone by itself, and it does not reach thereunto.

Therefore, Thirdly, and in the last place, let this be the Use of this Doctrine; to persuade men to look after such a righteousness as does indeed exceed the righteousness of the Scribes and Pharisees. What (may we say) is that? and what does our Savior mean here by it? I answer briefly thus; That it may be reduced to two Heads; both to imputed righteousness, and to inherent. The righteousness of Christ's Person without us, which is made ours by Faith; and the righteousness of Christ's Spirit within us, which does change and alter our natures, and make us in part conformable to him. Each of these are the righteousness here intended.

First, That righteousness of ours, which is thus transcendent, as is here implied, it is the righteousness of Christ himself imputed to us, both of his nature, life, and death. This is our righteousness so far forth as it is accounted for ours; and we have a share and interest in it: whilst, by Faith, we lay hold upon Christ's person, we partake of Christ's righteousness; and this (to be sure) is beyond the righteousness of all Scribes and Pharisees, because it is such as is fully satisfactory to the justice of God, and will endure the severest and exactest trial at his Tribunal. But this, though it be here included, yet I conceive it not much intended in this present Text.

Therefore, Secondly; By this transcendent righteousness of ours, we are to understand our inherent righteousness, which by Christ's Spirit is bestowed upon us, and wrought in us: and this is such as must be beyond the righteousness of Pharisees, or else will not serve our turn. This consists principally in the changing and renewing of our natures, and transforming us in the spirit of our minds; in an hatred of sin, as sin; and in love of goodness, as goodness; in a sight of our own unworthiness, and renouncing of any confidence in ourselves, or the best of our performances, in a conscionable endeavor and desire to please God in all things, and a sear and shyness of doing anything which may be displeasing unto him. This is such a righteousness as exceeds the righteousness of the Scribes and Pharisees, with all their glorious and specious performances; and must be endeavored after by everyone that makes account to come hereafter to Heaven.

And accordingly it should persuade everyone to look after it. As nothing should satisfy us but Salvation, so nothing should satisfy us neither but such means as do reach salvation: because failing of the means, we must needs consequently fail of the end; which hath a conjunction and connection with it, and whereupon it depends; as it is with anything else, which is of truth and regard. This hath been the temper and disposition of all such persons as have understood themselves, and that have known what has belonged to Salvation. As we may see it for an instance of it in the Apostle Paul, who was a Pharisee; and, as he tells us himself, one of the strictest way and carriage amongst them. One that went beyond many of his equals in the Jewish Religion; one that, as touching the righteousness which is of the Law, was blameless. But yet, when he comes to be converted, and turned Christian, he reckons all this as very defective and insufficient. Phil. 3.8. What things were gain unto me, those I counted loss for Christ; yea doubtless, and I count all things to be but loss, for the excellency of the knowledge of Christ Jesus, my Lord; for whom I have suffered the loss of all things; and do count them but dung, that I may win Christ, and may be found in him: Not having mine own righteousness, which is of tke Law; but that which is through the Faith of Christ, the righteousness which is of God by Faith. Thus it was with the Apostle Paul; and so it is likewise ready to be with all others which are in his condition. And so now I have done with the First General Part of the Text, in the order in which I have now handled; to wit, the principal Doctrine here propounded and declared in these words; Except your righteousness exceed the righteousuess of the Scribes and Pharisees, &c.

The Second is the Preface, or Introduction hereunto, in these words; For I say unto you: Where we may observe a special Emphasis in every word, and that three-fold; First, in the Speaker, I. Secondly, in the form of speech, Say, Thirdly, in the persons spoken to; You. There is somewhat in each of these, which is considerable of us.

First, In the Speaker, I. Who was that? namely, Christ himself. It was He that said it. We know that Speeches, they do frequently receive an impression from the condition of the persons that utter them. And so did this here now in the Text, so far forth, as it was uttered by Christ. The Scribes and Pharisees, they had cried up their own righteousness as sufficient, and somewhat more; and thereby had kept men off from the Kingdom of Heaven. They had taught men to rest in an outward conformity to the Law, without any regard at all to the inward man; yea, but Christ now, when he comes, he teaches them another lesson than this, and causes them to look further than the outward letter of the Commandment, even to the sense and spirituality of it. I (says he) say thus and thus unto you. And I, as we may again take it, according to a threesold reduplication. First, I, that am your Law-giver. Secondly, I, that am your Prophet. Thirdly, I, that am your Judge.

First, Your Law-giver; I considered so; It is I that say: who can better expound the Law, or his Authority so to do, than he that makes it; than he that gives it? Now, this is that which Christ has done: He was present at the making of the Law; He was an Agent in the publishing of it. It was ordained by Angels in the hand of a Mediator; and this Mediator was Christ: who, as he was the Mediator of Reconciliation, through whom we are accepted of God: And, as he was the Mediator of Intercession, through whom we have access to God; so he was also the Mediator of Instruction, and Information, through whom we receive he commands and injunctions of God. And forasmuch (I say) as 'tis he that propounds; it is he also that properly expounds them; and is the best expounder of them of any other else besides.

Secondly, I, your Prophet: Christ is also considerable so, in reference hereunto: Christ, he was in the bosom of his Father, and best knew his Father's mind: and he was ordained to be the Prophet of his Church, for the revealing of this his mind unto them. Heb. 1.1, &c. God, that in time past spake to the Fathers by the Prophets; hath in these last days spoken to us by his Son, &c.

Thirdly, I, your Judge. It is I also that say it. That's very considerable in any Law, according as it is likely to be executed and required of those to whom it is given: and so it is here with this Law of Obedience. Christ, that will one day call to an account for the performing or not performing of it, does here carry it higher than an outward and external compliance; and accordingly is it to be carried higher in the practice of all those to whom it is given.

Well, if this be the sense which Christ himself puts upon this matter as we have here declared, let us accordingly bring all Doctrines, and Teachers, and Instructors of others, to this note of difficulty; and examine how far they bear a conformity to this Doctrine of Christ. There are a great many Teachers sometimes in the World of these Pharisaical humors, who make it their great business to nestle men in a way of formality, and morality, and civility, and bare conformity to the outward letter of the Law of God, without any regard at all to the purer life of Religion, and spirituality of it. That there's as good Divinity sometimes to be found in Seneca, or Epictetus, or Autonius, or Aristotle's Ethics, & the rest of such Heathen Writers, as in most of these Dissenters; who, as for the Doctrinal part of Religion, they would reduce it all to natural Reason, and thereby destroy Faith. So, for the Practical part of Religion, they would consine it all to Moral Philosophy, and thereby diminish Obedience. But such as these need no other than Christ himself to be a Counselor of them; 〈 in non-Latin alphabet 〉 is enough in this business. I say it. And no man besides in the World hath so much efficacy or authority with it. Men may contradict one another, and their sayings may be of equal validity, and so not prevail one above the other. But when Christ interposes, and puts in his saying, as he does here in the Text; this is enough to stop all, nothing to prevail. That's the first thing here considerable of us, to wit, the person speaking; and that is I.

The second is the form of speech, Say: And this likewise hath its various significations with it. First, as a word of Intimation, I say; that is, I inform you. Secondly, as a word of Asseveration, I say; that is, I assure you. Thirdly, as a word of Comination, I say; i. e. I threaten you.

First, it is a word of Intimation, I say; that is, I inform you: Christ would not hide or conceal such a necessary truth from them, as this was; but would discover it, and reveal it to them for their greater good. He would not let them go away with a conceit of their own moral righteousness; & outward conformity to the Law, so as to rest themselves satisfied in that; but would teach them, and instruct them better. Wherein he sets also a pattern to all other Teachers besides, who have to deal with the souls of men, even to acquaint them with such matters as these are, as do tend to their eternal Salvation. As all Divine Truth in its place is to be revealed, & made known by us; so such Truths more especially above the rest, as are of greatest importance and concernment. In the nature of which, is this at present which we now mention. I say it, and I say it peremptorily: You shall in no case enter, &c.

Secondly, I say; It is a word of Asseveration; I assure you of it. As Christ was Faithful, so he was also Infallible: As faithful to reveal to the people that he revealed. He said it, as knowing what he said. Other men, they speak sometimes by rote, and by guess, and by conjecture; out of fancy, and conceit, and imagination; but Christ, he does not do so: His sayings are certain Truths, and accordingly we may depend upon them. He that was the word of the Father, 〈 in non-Latin alphabet 〉 , the substantial word. Whatever word comes from him, it has weight with it: Heaven and earth shall pass away, but his words shall not pass away; as he tells ns even here in this Chapter, Matth. 5.18. and Luke 16.17. We may be confident of it.

Thirdly, I say; It is a word of Commination; it is a threatening word, as appears by the tenor and carriage; which is, by signifying the danger which follows upon this imperfect righteousness; so, as excluding all those from Heaven which have no more in them, And so it has a quickening and awakening efficacy with it, to rouse men out of that carnal security and presumption under which they are. And that's the second thing. The form of speech, I say.

The third, and last, is the persons spoken to; and that's You; I say unto you. And this may admit of a twofold Explication: First, You, which are my Members: and secondly, You, which are my Ministers; You, my Disciples; and You, my Apostles: you Believers, and you Preachers, I say it to You.

First; You, which are my Members, I say it to you Christians and Believers; to you, who understand such sayings as these are, and know what belongs to them. As for the Scribes and Pharisees, it was to little purpose to say it to them, who would have been ready to made a scorn of it. The Pharisees that were covetous, heard all these things, and they derided him; as it is said in another place, Luke 16.14. And so our Savior would not trouble himself with them, but to his Disciples he declares it; To you it is given to know the mysteries of the Kingdom of Heaven; but to them it is not given, Matth. 13.11. I say unto you, my friends, Luke 12.4. Such as these are most capable of his instructions. Yea, and they are capable also of his threatenings and comminations, if they do not take it: as we may see in the close of the verse; where he tells them of being excluded from the Kingdom of Heaven, upon condition of their going no further than the out-sides of obedience. This is a place even for severe truths, as well as comfortable; and these also he administered to the children of God. That's one notion of this You, wherein it may be taken: You, that is, you which are my Members.

The Second is You; that is, You which are my Ministers, my Disciples, and also my Apostles; I say it to you. As to you, Believers, for your own sakes; so, to you Preachers, for the sake of others, whom you have to deal and converse withal. This is mainly desirable in Ministers above all others besides, to be well acquainted with practical truths, and such points as are of the essence of Religion; that so thereby they may be the better enabled both to save themselves, and those that hear them.

The sum of all (to conclude) comes to this: To teach us, both Ministers and People, especially to mind such things as these are, both for the teaching and learning of them, We do not absolutely speak against Civility and Morality, or against the Doctrines of them: nay, we think there was never more need of them than in such times as these are, wherein all kind of wickedness is broken loose, and the common principles of honesty and civility seem in a manner to be extinguished, and quite abolished in sundry persons. But that which we intend, is this; First, that men should not content themselves only with such things as these are, but look after somewhat else, and somewhat more. They should not do as our Savior charges the Pharisees, be observant of smaller things, the mint and the cummin, and such as them; and omit the weightier matters of the Law, Judgment, and Mercy, and Faith; these ought they to have done, and not to leave the other undone, Matth. 22.23. Their righteousness must not only equal, but also exceed the Scribes and Pharisees. That's one thing considerable.

Secondly, That they should look at the Principles from whence these moral and Christian duties proceed in them; and that is not only from Nature, but from Grace: not only from the common principles of ingenuity, but from Faith in Christ, and a Nature renewed. For, look as the reasonable soul in a man does produce the same acts of sense, which the senseless foul does in a Beast: so the principle of Grace, and the new Creature in a Christian, does produce the same acts of civility and morality in him, which the principles of morality and civility do in a common person. And these acts of morality and civility which expose themselves in a Christian, are so much the nobler from the principle from which they come in him.

This is that which we still press; that we be careful not to mistake, or to deceive ourselves in a matter of so great consequence as this is. Religion is a deep business, and another kind of thing than the World commonly takes it to be: it lies not in the head, or in the tongue, or in the profession; but in the heart, and in the spirit and conversation, And it consists not so much in outward performances, which yet are required in it, as in inward compliance. He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly, and circumcision is that of the heart; of the spirit, and not of the letter; whose praise is not of men, but of God, Rom. 2.28, 29.

SERMON II.

IN the Text itself we have two General Parts observable of us; First, The favorable censure which Christ passes here upon this Scribe which now came unto him. Secondly, The ground or occasion for this passing of it upon him; the Censure itself, that we have in those words; Thou art not far from the Kingdom of God: The occasion or ground for the passing of it upon him, in these; When Jesus saw that he answered discreetly. We begin in order with the first, (though the second in the method of the Text) and that is the censure itself; Thou art not far from the Kingdom of God. For the handling whereof, here are two terms to be opened, and explained by us: First, what is here meant by the Kingdom of God. Secondly, what, by being far from this Kingdom.

For the first; The Kingdom of God, or the Kingdom of Heaven, is all one, and comes to one effect. It is variously taken in Scripture, more especially three manner of ways: First, for the state of Grace, and that Sovereignty and Dominion which God exercises in the hearts of the faithful. Thus it is taken in Matt. 13.31. where the Kingdom of Heaven is compared to a grain of mustard seed; the Kingdom of Heaven, that is, the work of Grace in a Believer. And so, Luke 17.21. The Kingdom of God is within you. Secondly, for the state of the Gospel, and God's gracious dispensations of himself towards his Church and People under the New Testament. Thus it is taken, Mat. 11.12. The Kingdom of Heaven suffers violence, &c. The Kingdom of Heaven, i.e. The ministry, and preaching of the Gospel. Thirdly, for the state of Glory, and that blessed and happy condition which God's children to all eternity shall enjoy with Christ and his holy Angels in another World. Thus it is taken, Mat. 5.3. Blessed are the pure in spirit, for theirs is the Kingdom of Heaven: The Kingdom of Heaven, that is, the Kingdom of Glory. So, Luke 14.15. Blessed is he that shall eat bread in the Kingdom of God. Now, either of these; yea, all of them taken together, may be very well here understood, as we shall have occasion to see more hereafter, in the further opening of the Text. And this for the first term, what is meant by the Kingdom of God.

The second is, what is meant by being far from this Kingdom: who? or how any are said to be far from it. Now, this we must know, that it may admit also of a threefold interpretation. There is a threefold distance, or remoteness, in reference to the Kingdom of God, which any are capable of. First, in regard of the means. Secondly, in regard of the terms. Thirdly, in regard of the event. Each of these are pertinently considerable.

First, In regard of the means. Thus, those are said to be far from the Kingdom of God, which are destitute of those means of Grace which do lead and tend to this Kingdom: Forasmuch as the end of any thing is not usually attained but by the means; therefore those which want the means, are so far forth from the end. Now, this remoteness, in regard of the means, it is again twofold, either Absolute, or Comparative. For the absolute remoteness, this is in such as are wholly and universally deprived of all the Ordinances and spiritual Dispensations. This is the case of the Heathens, and of such as live out of the pales of the Church: These are far from the Kingdom of God; and accordingly are signified and described in Scripture by this expression, 〈 in non-Latin alphabet 〉 We shall find it twice together in one Chapter; Eph. 2.13. Ye, who sometimes were far off, are made nigh by the bloOd of Jesus. Far off, i. e. Gentiles and Pagans: So, ver. 17. He came and preached peace to you which were afar off, and to them that are nigh: To them that were nigh; that is, to the Jews, a people join'd to God by special covenant: And to you which were afar off; that is, the Gentiles, which were in a state of separation from him; his Ordinances, and Covenant, and Salvation. This is the state and condition of the Heathen; such people as have not heard of the Gospel, they are at a distance from the Kingdom of God. Neither can we (upon grounds of Scripture) give them any hope (so remaining) of eternal life. What God may do by his Prerogative with some particulars among them, we do not dispute, nor inquire, (it is a secret within his own breast, which we meddle not withal) but in an ordinary way of proceeding, and according to that course which he has prescribed and set down in his word, we cannot expect it. Acts 4.12. Neither is there Salvation in any other, &c. Gal. 3.8. In thee shall all the Nations of the earth be blessed: And Eph. 2.12. Without Christ, and having no hope, are join'd together. Therefore let us take heed of all such Doctrines and opinions as those are, which are too favorable to them in this particular; as there are too many which now abound in these days, who have enlarged the bounds of Salvation so far, as to reach even to Heathens, and such persons as never heard of Christ; who can find room in Heaven for Aristotle, and Plato, and Seneca, and such as these. This is more then we have warrant for in all the Scriptures, where we meet not with anything assuring or intimating so much unto us. Besides that, it is not our business to trouble ourselves about it. That which lies upon us, is to make use of such Authors as these are, in a way of Scholastical improvement, and to get what we can from them for the enlargement of our natural abilities; but as for their final condition, to leave that to an higher hand: Not to be wiser than God, or to have more pity than is in him, who knows what to do with his creatures without our counsel or instruction. And especially, bless his name, that he has been pleased to put ourselves into a better condition; that whereas we were once afar of, (we of this Land and Nation) as barbarous Heathens as any, God has made known his Gospel to us, and brought us within the limits of his Church. I say, we should bless him for it, and labor to walk worthy of it, and answerable to it; and the more, by prizing such a mercy as this is. We should take heed, whiles we think to advance common Grace, that we do not diminish from peculiar, and disparage that; and whiles we go about to save the Heathens, we do not, in the mean time, lose ourselves. So much for that; The remoteness from the means, which is Absolute in such persons as live out of the pales and compass of the Church.

Secondly, There's a Comparative remoteness, which we may, by the way, also take notice of; in such who live within the bounds of the Church, and the compass of Christian Common wealths, and yet have little or none of the Gospel sounding in their ears. It is the case of many at this day in some dark corners of the land, where (saving only the name and notion of it) people live in a condition little different even from Pagans and Heathens themselves. This is a thing which is not so deeply thought of as it ought to be, which makes it to be so much the more sad and miserable in itself: We have great cause to bewail it, and where we have any occasion or opportunity afforded unto us, for our own particulars, to remedy it, that so others may be brought unto the same nearness together with ourselves.

Besides all this, there's a remoteness voluntary and contracted, in those which are near the means, and yet never the nearer; which put the word of God from them; as it is said of those obstinate Jews, Acts 13 46. which enjoy the Gospel, and are never the better by it: yea, 'tis well if they be not the worse, more hardened, and confirmed in evil. These men's case is worse than the others. But so much of the first Explication, in which any be said to be far from the Kingdom of God. Namely, in regard of the means of Grace, in the Ordinances, and Ministerial Dispensations.

The second is in regard of the Terms: namely, the state in which they are at present, compared with the state in which they stand in opposition unto. As there are many which are far from the Kingdom of God; that is, from Grace, and eternal Salvation, as being destitute of those outward means which are requisite in order to that condition; so there are many which are likewise far from the Kingdom of God, as being destitute of those personal qualifications considerable and desirable in themselves in order to that condition likewise. This I call a remoteness of terms; forasmuch as these two will never meet, or come together, so remaining. Whether we take it for a remoteness of principles, that is, such a frame of spirit as does not suit with the temper of a Christian: or whether we take it for a remoteness of conversation, that is, such a tract and course of life as does not suit with an heavenly condition. Those which are under either of these distances, they are far from the Kingdom of God. We'll, for brevities sake, join them both together, because the one refers to the other. And here there are divers sorts of persons, which we may consider as at a very great distance in this behalf. We'll reduce them to three ranks especially. First, all notoriously wicked, and profane, and licentious persons; Drunkards, and Whoremasters, and Swearers, and Profaners of the Sabbath; such persons as live in idleness, and all manner of debaucheries; these are far from the Kingdom of God, with a witness. There's no coming for these to Heaven at all, whiles they continue in this wretched estate; and it will cost them a great deal of pains to bring them out of it: For this the Scripture's clear in sundry places. Gal. 5.21. Having spoken of the works of the flesh; of the which I tell you before, as I have also told you in times past; that they which do such things, shall not inherit the Kingdom of God. Eph. 5.6. Let no man deceive you with vain words; for because of these things, comes the wrath of God upon the children of disobedience. Rev. 21.8. The abominable are said to have their part in the lake that burns with fire and brimstone: and Rev. 22.15. Without are dogs. Dogs! what are they? namely, filthy, beastly people, who have impudence join'd with their uncleanness: What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? St. Paul makes the question, 2 Cor. 6.14. and we may answer it in the negative, even none at all. Such as these, they are at a very great distance from Grace, and eternal Salvation: forasmuch as they are in a state of absolute repugnancy and opposition against it; and therefore may justly tremble at such a Doctrine as this is, howsoever they may otherwise be persuaded, and flatter themselves.

Secondly, all hypocrites, or secret enemies and haters of goodness; which, though perhaps they may not be so openly and notoriously scandalous as some others are, yet have bitter and malicious spirits and affections in them, against the ways of God. Such as these being of a devilish nature, and the spirit that works in the children of disobedience ruling in them, they are therefore far from the Kingdom of God, and the government of Christ and his spirit, which is a spirit of Holiness. This was the condition of those other persons in this Chapter, which came to Christ. The Pharisees, and Sadducees, and Herodians, they came to him with a malicious affection, to entangle him, and ensnare him in his speech, and thereby to betray him; who therefore were said here implicitly, to be far from the Kingdom of God; which this honest Scribe was not. And so in other places of the Gospel, our Savior does in special manner strike at the Pharisees for thus their malicious opposing and contradicting of the known truth; which does set men in as great a distance to this purpose, as anything else, and nothing more; even there, where 'tis veiled with the fairest pretences that may be.

Thirdly; all such persons as are merely civil, or formal, which have no more but common and moral honesty in them; (though this in itself, and simply considered, be very good; we do not speak against it, nor had not need in these times; yet,) such I say, who are no more than so, they are far from the Kingdom of God. There's an infinite distance betwixt Civility and Piety, betwixt God, Nature, and Grace; betwixt Formality, and the power of Religion. Those which go no farther than that, they come far short of this; and so in conclusion, (if they go no farther) of that which is the consequent of it, eternal life. Thus our Savior himself tells us, Matt. 5.20. I say unto you, that except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. The Scribes and Pharisees, they were very strict, and exact persons in many respects. Their conversation to the world was very fair, and free from offense; they were punctual in their observations of the Law, and the outward parts of God's worship and service: and yet for all this, our Savior tells the people whom he there speaks to that except they took care to go beyond them, there was no coming for them to Heaven; no more there was not: they must have somewhat more in them than this, or no Salvation. And thus it has likewise been apprehended by those whom God has pleased to enlighten, and to work a further work in them. As for instance, the Apostle Paul himself: we cannot have a better proof of this point, than in his Epistle, by considering him what he was before conversion, and considering him what he was after. Take it from his own mouth: Gal. 1.14. He there tells us what he had been before, how he he had profited in the Jews Religion above many of his equals, and had been exceedingly zealous of the traditions of his Fathers. So, Phil. 3.6. He says, that touching the righteousness which is in the Law, he was blameless; and if any other had whereof he might trust in the flesh, he had more: well, but now at last he durst not trust to it for all this; as ye may see in the words that follow, in ver. 7, 8. What things were gain unto me, those I counted loss for Christ; yea doubtless, and I count all things to be but loss, &c. This is the judgment which St. Paul passes upon himself before conversion, to be but in a lost condition, notwithstanding all his exactness in the way of a civil conversation, his outside, and formality in Religion. And so it is likewise with any other persons besides, who are no more but so. They are, in this respect, but short of the Kingdom of God.

There's a double defect or insufficiency in mere civility to this purpose: First, in regard of the object or matter which it is exercised about; which is considerable chiefly in the inferior things of the Law, and such as do regulate and reform the outward conversation, as Justice, and Temperance, and Sobriety, and such as these: but as for 〈 in non-Latin alphabet 〉 , the weightier and more substantial matters, as Faith, and Repentance, and Self-denial, and Mortification; here 'tis more lax, and remiss, or nothing at all. Secondly, in regard of the Principle and Spring whence these actions proceed; which is not an heart anything changed or renewed in the spirit of its mind, as the Apostle speaks; but still remaining in its natural condition, and original corruption and defilement which it had contracted to itself. In each of these respects, does civility sall short of Salvation. And therefore let none of us rest satisfied or contented with it; let this be the Use and Improvement which we make of this observation, to labor to find a further work than this comes to, upon our hearts. A sight of our wretched and miserable condition by nature, and mourning under it. A new bias and inclination put upon us, carrying us out to that righteousness which is in Christ; a closing with Christ upon the terms and conditions of the Gospel; to forsake our dearest lusts, to forego our strongest corruptions, to be willing to do or suffer whatsoever he shall lay upon us: to deny ourselves perfectly for him, and to submit to his Scepter and Government to take place in us; to have a special savor and relish of the Truths and Doctrines of the Scripture, especially as they are anything more pertinent to the practical part of Religion: to love the children of God upon this account, because they are his children, and have his image instampt upon them. These, and the like, are such things as are somewhat further than mere civility, and the common honesty of the World; which, whosoever have not in themselves more or less, and in some kind of measure and degree, are so far forth in this distance and remoteness whereof we now speak. Without Faith it is impossible to please God, Heb. 11.6. If any man be in Christ, he is a new creature, 2 Cor. 5.17. Except a man be born again, he cannot enter into the Kingdom of God, Joh. 3.3.

There's very great reason for us to consider of such things as these are, that so we may neither deceive ourselves, nor yet be deceived in others; but may be able here to discern and distinguish of things that differ; as some read those words of the Apostle, Phil. 1.10. or to approve the things which are excellent, as some others; because mistakes, as they are pleasing in nothing else, so they are especially dangerous in Religion: and deceit is always troublesome, but self-deceit the worst of all. And so much of the second Explication of this phrase, afar off from the Kingdom of God; to wit, in regard of the terms, in profane ones, in hypocrites, and in mere civil persons.

The third is, in regard of the event, and thing itself. Thus they are said to be far from the Kingdom of God, which are in such a distance from actual conversion, and coming home to God indeed. And here now we must make use of that distinction, which upon occasion we premised before; to wit, of an absolute remoteness, and a comparative. According to which account, those which are far from the Kingdom of God in one sense, yet in another sense may be near unto it; and nearer than some others, which, in some respects, may not seem to be so far from it. To explain this a little unto us, we may take it thus:

First, In regard of God's purpose and decree concerning them. Thus, those which are far from conversion, considered in themselves, and the state in which they now are; yet so far forth as God does graciously intend a good work ere long upon them. So, in this respect, they may be said not to be very far from it. This was the case of Paul, when he was going with letters to Damascus against the Church of God, Acts 9.2. This man, in regard of his state, and present condition in which he now was, his principle, and his conversation, so he was far from the Kingdom of God; yea, in a very great distance, and remoteness, as we could imagine; for he was an enemy to the ways of God; he was a persecutor of the people of God; he was an opposer of the truth of God: but yet notwithstanding, in regard of God's purpose towards him, and decree upon him, so he was very near, yea, the next door to it; for in the verses immediately following, the next news we hear of him, it is concerning his conversion, and becoming a member of Christ. Thus he, who was far from God's Kingdom, in regard of the terms, and his personal qualification; yet, in regard of the event, was very near.

Secondly, As in regard of God's decree and purpose towards such persons in particular; so likewise in regard of his usual and more ordinary dispensation in general. So there are some which (though considered in themselves) may be simply far from the Kingdom of God; yet, considered in reference to some others, and in comparison with them, so far forth they may be a great deal nearer. And thus now, those who live civilly, may be said to be in a greater nearness and proximity than those who live profanely. God does, for the most part, (in the work of conversion) civilize men, before he christianizes them; and makes them Men (as I may say) before he makes them Christians. Civility, it is antecedent to Grace.

For the right understanding of which Point, that we may not yet mis-conceive it, we must take in these following Explications: First, that the greatest Civility, and that in the highest improvement of it, yet it is not meritorious of Grace that is, it does not oblige God to bestow Grace i •• ambly upon the person in whom it is. This is contrary to the Doctrine of the Semi Pelagians, and Arminians; who teach, that if a man use his free will, and the light of nature well, God does engage himself to give him Grace, and all things necessary to Salvation. Facienti quod in se est, ex solis naturae viribus, dantur a Deo infallibilitar & ex certa lege Auxilia praevenientis Gratiae, quibus ad salutem perveniet. This is their Doctrine and opinion. Now, this we do not say, or affirm, as to the present point in hand; yea, there are two things which we say against it.

First, That there was never any man yet which did put God to the trial in this particular; that is, which did so carefully improve the abilities of nature in him, and led such an exact life in a way of civility itself, as from whence he should engage God, (if-so-be he were willing, upon those terms, to be engaged to him) as to bestow Grace upon him. There was never any man yet who did this thing they now speak of, and take for granted.

Again, we say, Secondly, That though we should suppose that there were some man who did it, that is, who did improve his principles of civility to the utmost, yet notwithstanding, God were free for all this, and were not bound either in regard of his own promise, or in the equity of the thing itself, to bestow this his saving and sanctifying Grace upon him. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy: who will have mercy on whom he will; and whom he will, he hardeneth; as it is in Rom. 9.16, 17. God is not bound, addere collatis, to give more to that which he has given already, no further than as he himself pleases. He has neither past any word for it, neither does the nature of the thing itself in equity bind him thereunto. He may do with his own as he thinks good, & no man may ask him, what doest thou? There's nothing so free as Grace, which otherwise should not answer its name, Rom. 11.6. That's the first Explication then of this Proposition; Civility is not meritorious of Grace.

Secondly, Civility let alone to itself, would never be Grace, nor attain to the consequents of it. These two are at a very wide distance one from the other, and left alone, would never meet together. Though mere Civility be not so far from the Kingdom of God, as absolute profaneness; yet it will never come thither, no more than profaneness itself. A mere civil man is as truly excluded from Heaven, as a profane man: I say, as truly, though not in so great a degree. To explain it to you by an easy and familiar resemblance; Dover (for example) is not so far from Calais as London; yet he that goes no further than Dover, shall never come to Calais, no more than he that stays at London. So here, a mere moral, or civil person, is not so remote from Salvation, as a debauched; but yet, if he goes no further than morality, he will come short of it as well as the other. A mere civil man, he is only propior a salute; he is nearer from Salvation; but for to it, that he is not. And that's the second Explication of this Proposition which we are now upon.

Now these things being thus premised, we do yet say notwithstanding, that as to God's ordinary and more usual dispensations of himself; so a man that lives civilly, is in a more likelihood, and fairer way for conversion, than a man that lives profanely: there is more hope of the one than there is of the other, of the former than there is of the latter. So, to him that hath, shall be given; as our Blessed Savior speaks in the Gospel. To open this a little further to us, we yet say two things more: First, that God does not always and infallibly go by this rule, without exception; that is, to give his Grace to a civil man, when he denies it to a profane: nay, he many times does the contrary; he oftentimes leaves a mere moral man in his sins, when as yet he is pleased to draw and pull a profane man out of them. He is found of them that sought him not; he is manifest to them which asked not after him, Isa. 65.1. The Corinthians, and Ephesians, and Colossians, before their conversion, they were most grievous and notorious offenders. And so it has been with many others which are now converted, and brought home to God: so that, I say, he does not absolutely and indefinitely bind himself to it. As he is not bound to it from any congruous disposition in a civil person himself; so neither from his own Divine purpose or resolution. God is, and will be free in all these things.

Nor yet, Secondly, do we say that it is easier in regard of God himself, to do it. There is nothing more or less hard to All-sufficiency and Omnipotency itself. God's Grace being of an infinite power, everything is alike easy to it. It is as easy for him, if he pleases, to convert the most obstinate sinner, as it is the most ingenuous natured man: as it is as easy for him to create a thousand worlds, as one leaf, or spire of grass. There's neither magis nor minus in infinito: but yet, in regard of the things themselves here, there's a very great difference. God does exert, and put forth more power in the conversion of a notorious offender, than he does of a civil man; because here there's greater reluctancy and opposition made against him. He does tollere majorem resistentiam, and he does emollere majorem duritiem, and he does edomare majorem ferocitatem: He takes away greater resistance, and he softens greater hardness, and he suppresses greater untamedness in the one than he does in the other: this is the distance and difference betwixt them. God's Grace working upon a civil man, is like fire in the consuming of dry wood; but God's Grace working upon a wicked man, is like fire in the consuming of green wood; where both of them are burnt up, but one of them with the greater opposition and repugnancy in the fuel itself to the burning of it.

And so answerably (for the most part) is conversion in such as these more difficult, in regard of themselves, and with greater trouble and affliction to them. There's more of the broken bones, of the terrors and bruisings of the Almighty in the conversion of scandalous sinners, and those who have lived wickedly and debauchedly, than there is in the conversion of those who have been more free from such kind of offenses as these are. Thus we se what cause there is for men to be encouraged in ways of civility; and to take heed of ways of looseness and profaneness; not only as hereby avoiding the greater condemnation, and as having less punishment attending thereupon; but likewise, as being not so far (though far enough) from a state of conversion. A state of civility is not so far from the Kingdom of God, as a state of profaneness.

But yet, this again will admit of a further Explication of it still, to bring it home to the full; and that's this: That though a state of civility be not so far from the Kingdom of God, as a state of profaneness, simply and absolutely considered; yet occasionally and accidentally it may be farther. A civil man, in some cases, may be further off from conversion than a profane; yea, and oftentimes is: Though not further off in regard of the terms, yet further off in regard of the event, and actual accomplishment. And the reason of it is this; because a profane person, which commits such gross sins as are odious to the light of nature, such an one is easily convinced of the wickedness and vileness of his ways, from whence he is drawn to close with Christ upon his own conditions, out of the necessity which he apprehends he has of him: whereas, on the other side, a civil person, which is guilty of none of those crimes, he is apt to be so far opinionated and conceited of his own civil righteousness, and that goodness which he has already in himself, as to think that he has no need at all of Christ, but may do very well without him; and so perishes for want of that remedy which otherwise he might be supplied withal. As it is sometimes in the body; those which have great sicknesses, they many times get up, and recover, whiles those which have some smaller distemper, do perhaps die under it. What's the reason of it, and how comes it about? why, the one thinking himself to be in danger, goes to the Physician; the other being more secure, neglects him, and looks not after him. Thus it is with men also in Religion; Civility trusted in, is further off from conversion than profaneness, in the effects and consequents of it. This was the case of the Jews, in comparison of the Gentiles: The Gentiles, simply considered, were far greater sinners than they; yet, in this event, saved before them; as the Apostle expresses it, in Rom. 9.30, 31. What shall we say them? That the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of Faith: but Israel, which followed after the law of righteousness, hath not atttain'd to the law of righteousness. Wherefore? because they sought it not by Faith, but as it were by the works of the law, &c. So, again, Rom. 10.3. They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God; where we see, that men's own righteousness is occasionally an hindrance to them of their looking after the righteousness of Christ. This was likewise the case of the Scribes and Pharisees, in comparison with the Publicans and Harlots: Mat. 21.31. Our Savior there tells them, that the Publicans and Harlots went into the Kingdom of God before themselves. The Scribes and Pharisees were persons of a strict conversation, as I showed before. The Publicans and Harlots, they were more scandalous, and reproachful, and debauched; and yet were these prefer'd before those. How came this about? namely, upon this account. These, they were a great deal more easily persuaded and convinced of their wickedness; whereas those did more abundantly justify, and applaud themselves in their righteousness: so it is with many more. We see then, finally, and consequentially; Civility is in a very great distance and remoteness from true Grace, though it seems to be near unto it. As places which are near in situation, yet they may be distant in regard of ones approach, and coming to them; because ye must come about before ye can reach them: So it is here in this particular; a civil man, and a godly man, these may seem in an outward appearance, and in some respects, to be very near one another; but yet, before these do actually close, and sure, and comply together, there's a great deal of work, and way, which is to be dispatched in reference thereunto. And this now is the third Explication of being far from the Kingdom of God; to wit, a remoteness in regard of the event, and actual accomplishment. And so ye have as briefly, and as plainly as I could, both of the terms in the Text opened unto you; what is meant by the Kingdom of God; and what also by being far from this Kingdom.

Now, to come more closely to the main drift and scope of the Text, that which we are here chiefly to take notice of; is the explication of these terms to this person here before us; wherein it is said of him, that he was not far from the Kingdom of God. And here the question will be this, in what rank he is to be set by us; whether of a true and perfect Christian, and one that had the work of saving Grace in him, or in a lower and inferior condition? because the words at first hearing seem to carry some ambiguity in them.

To this thererefore, I answer; that no question but he was substantially and fundamentally a Godly man, and in the state of Grace, although not come to that ripeness and maturity which was to be wished for in him. He was in the state of saving Grace, but he was not in the state of Evangelical: that is, he was not one who had as yet reached and attained to the transcendency and perfection of the Gospel, and belief in Christ as actually exhibited; which condition, in the language of Scripture, not only here, but in other places of it, (as I showed in the beginning) is expressed by the Kingdom of God. This he had not yet come to, but yet was near unto it; as is signified here by our Savior. He did believe in the Messias in general, and Christ to come in the flesh; (as did the Patriarchs under the Old Testament;) but he did not as yet believe expressly in this person of the Messias, which was Jesus the Son of Mary; yet notwithstanding he was ready to do it, as it should be further revealed unto him, that this was He: and upon this account does Christ say of him, that he was not far, &c. So then he was a true Christian, radically, and inchoative; though not explicitly, and completely. He was actualiter conversus ad Deum, but he was de proximo convertibilis ad Christum. And of this sort were many others in Scripture; as Cornelius, and Nathanael, and the Eunuch, and Lydia, and the like; who were all of them said to fear, and worship God, to be devout and pious persons, and yet had not attained to this Evangelical perfection here spoken of. Such an one now was this Scribe in the Text, he was further than Agrippa, who is said to be but almost a Christian; or than the young rich man in the Gospel, who was bid to sell all he had, and to give it to the poor. But yet he was not so complete as he might, and ought to have been; though dying in that condition in which he was, might probably have been saved. This is our determination of him.

Now, as for the censure itself, as it lies here in the Text: This expression which Christ uses to him, Thou art not far from the Kingdom of God; it may admit of a double notion, or emphasis, which is included in it. First, it is a word of commendation, as it acknowledges the thing. Secondly, it is a word of diminution, as it denies the degree: Not far; that is, in some forwardness • o it: so it has an emphasis of encouragement. And yet again, not far, that is, in some distance from it: so it has an emphasis of excitement: and each of them very profitably considerable of us.

First of all, I say; It has in it the force of a commendation, and acknowledgment of that reality of goodness which was in this Scribe, and so thereby encouraging him in it. Which is a very good rule to be observed and practice'd by ourselves, as we have occasion for it: namely, that where we see any beginnings of good in any, to foster them, and cherish them, and encourage them all that may be. We should not break the bruised reed, nor quench the smoking flax; nor nip the buds, and sproutings, and beginnings of Grace in any, but preserve them as much as we can: as our Savior Christ here gives us an example, than whom we cannot have a better pattern set to follow. This person here in the Text, he was not absolute and complete, there was somewhat yet wanting in him; but yet the Lord thinks fitting to praise him, and commend him for that which he now had; teaching us what we are to do likewise.

And 'tis very useful such a course as this is, to sundry purposes: First, as hereby we do honor God himself in the bestowing of his Graces: whiles we acknowledge the goodness which is in any, we acknowledge the giver of that goodness, and that in what kind or degree soever it be. As it is said there of them in the Gospel, Mat. 9. Then they glorified God, which had given such gifts unto men. He that owns, and takes notice of the streams, he does consequently acknowledge the Spring and Fountain from whence they proceed: and so here

Secondly, We draw men on further, and make them more willing to improve; because it is the whetstone of virtue, as we use to express it. And those who see themselves regarded for that good which they have already, they are thereby encouraged to proceed, and make progress in it; to go on from Grace to Grace.

Thirdly; By this course we do also occasionally work upon others, who are much moved by such examples; and are themselves drawn on to that goodness which they see owned and encouraged in their brethren. These, and the like, are the benefits which are consequent upon such a practice as this is.

Therefore this does justly meet with the contrary carriage and behavior which is in many persons; who, if such whom they deal withal, be not come to that height, and measure, and degree of goodness which might be desired, can hardly be persuaded to acknowledge any good in them at all, but set them at an absolute distance and remoteness from the Kingdom of God; and, as having nothing to do with it. This we must take heed we do not do, as carrying too much rigor and severity in it. Indeed, we must be careful we do not sow pillows under men's elbows, and nourish them in a course of security; persuade them that it is well with them, and in good case, when 'tis no such matter: but on the other side, we must not blemish their Graces, nor deny the work of God in their hearts. Woe unto them which call either evil good, or good evil; which put darkness for light, or light for darkness; which put bitter for sweet, or sweet for bitter; as the Prophet speaks there in that place, in Isa. 5.20. That's the first Notion in this expression; as it is a word of commendation; and so has with it the force of encouragement.

Secondly; It is also a word of diminution; Thou art not far from; that is, thou art not quite at home; thou hast somewhat further yet to go: and so now it is a word of excitement. Christ, by showing him his distance, does persuade him to go a little further: He takes him, as it were, by the hand, and directs him to a further pitch in Christianity, which he would have him to attain unto. Thus should we do likewise; so acknowledge beginnings of goodness, as to carry on to further progress; that so as on the one side we may not dishearten them, or discourage goodness in them; so, on the other side, we may not flatter them, or sooth them up in a more remiss condition, and so make them contented with less Grace, instead of laboring to attain to greater. This we learn here from our Savior's practice, whose drift was to carry on this Scribe to further perfection. And this speech of our Savior's, it was effectual to him hereunto in sundry respects.

First, as it shown him his defects, and imperfections; for which he had need to go forward, and proceed a little further; whiles he says, he is not far from it, he does imply, he has not fully attained it. There's nothing which is at any time a greater hindrance and impediment to improvement, than an apprehension and conceit of perfection: when men shalll think they are at their journeys end, they will not step any further; but when they shall be persuaded, and consider that they are not yet at home, this will set them upon going. This now is the speech of Christ to this person before us: thou hast not absolutely come to the mark, and therefore go on. It was the text which wrought upon St. Paul, as himself relates it to us; Phil. 3.12, 13. Not as though I had already attained, or were already perfect; but I follow after, &c. Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before: I press, &c.

Secondly; It showed him also his hopes, and possibilities: that's another encouragement, and excitement, and provocation to endeavor. Those which think they shall never attain, they will never undertake: But this expression, thou art not far off, it takes off that; there is hope of coming thither; for you are almost there already. Do not give over now in the very end and close of all. He that has begun a good work in you, will perfect it unto the day of Jesus Christ: as the Apostle Paul speaks, in Phil. 1.6.

Thirdly; It shown him also his engagements, from what he had done already, to proceed. Thou art not far from the Kingdom of God; that is, thou hast hitherto made some endeavor after it; do not now decline, and grow worse. There's no greater engagement to perfect goodness, than this consideration that we have begun it, that so we may not lose the labor of all our former undertakings and attempts. We should imitate this example of Christ, in helping others forward in Religion; as Aquila and Priscilla did Apollos. And thus has this expression in it the force of a peroration, and an excitement; not only showing what now was, but what ought to be for time to come; in pursuit of what was already.

We might here now further look upon these words not only considered in themselves, and as declaring the state and condition of this Scribe, to whom they are spoken; but also reslexively, as coming from our Savior, the Speaker of them; and that as the words of judgment, and discretion. Whiles our Savior passes this censure upon this person, he does it out of a spirit of discerning, and as one that knew what was in man: as it is said of him, in Joh. 2.25. Now, although we cannot expect to reach to this, in the perfection of it; yet we may and ought to imitate it in a degree as much as may be; namely, to discern and distinguish of persons, that so we may be able to pass true and right judgment upon them; and what verdict we give of them, we may give it out of a sound understanding. Our Blessed Lord and Savior, he did not converse with men carelessly, or heedlessly, without any regard; but he did mind them, and took notice of them, and observed what they were: He discerned the Pharisees and Sadducees in the foregoing part of the Chapter, as to their hypocrisy, and dissimulation, and treachery against him: and here now he discerns the Scribe in his sincerity, and honesty, and plain-dealing, and the integrity that was in his heart; together with the weakness and imperfection of Grace within. Thus it should be with us proportionably in our conversation in the world; as Politicians study men, so also should Christians; especially those, above others, who live in places of society, and converse, and have many persons to deal withal. Here it is very useful and necessary in sundry regards, that so, according to variety of circumstances and occasions which are upon us, and the difference of dispositions and affections, we may either learn, or teach, or rebuke, or encourage, or decline, or close withal; and that we may neither wrong ourselves, nor other men. This is another thing, which we gather from this practice and example of Christ. And so now I have done with the first General Part of the Text, which was the censure at first, in these words, Thou art not far from the Kingdom of God.

The second General, is the occasion whereupon this censure was past; that we have in the words before, When Jesus saw that he answered discreetly: Where again there are two things more considerable of us; First, the thing itself, in the simple proposition; and that is, that he answered discreetly. Secondly, the Inference which is made hereupon, in the connection; and that is, that therefore he was not far, &c.

First, for the thing itself, simply propounded, it is this; That he answered discreetly: thus this Scribe did. And whiles 'tis said he did so, there are three things included in it; First, Distinctly as to the matter of his answer. Secondly, Intelligently, as to his principle. Thirdly, Prudently, as to the manner and carriage of it.

First, I say, he answered discreetly; that is, distinctly, as to the matter of his answer. He was right in the notion, and in the thing itself, which he did declare, for the substance of it: what was that? we may see, if we do but cast our eyes back upon it, in ver. 32, 33. There is one God, &c. and to love him, is mentioned. Where he makes Religion to consist not only in outward performances, and the external part of God's worship and service, (which yet also probably he did not neglect) but the inward frame and disposition of the heart, to love the Lord with all thy soul, &c. This was more to him, and in his reckoning, than all the Sacrifices, and Burnt-offerings in the World. And so indeed it is likewise with very good Christians besides. He that knows anything of Religion to any purpose, he knows this; that it does not lie in the shell, and outside of duties; but in the kernel, and marrow of a sanctified and gracious soul: when a man's heart and spirit is interested and engaged in them, and accompanies, and goes along with the duties which are performed by him; this is true Religion indeed. Then are we right, and as we should be in such things as these are, when we are humbled for our failings in them, when we are warmed in the performance of them, when our souls and consciences are improved, and bettered by them, and drawn so much the nearer to God occasionally from them. This was that which this Scribe here concluded, which made his answer to be therefore no other than judicious, and full of discretion.

And then again, observe this further in it, as pertinent hereunto; that as he does advance the purer, so he does not take away the forms neither: He gives to everything its just allowance; he does not take away sacrifice, but he prefers before it the inward service of the heart. There are some kind of people in the World, who would fain seem to be so much for inward piety, as they are nothing at all for outward duty; but cry down the external exercises of Religion, as vain and superfluous; which are above Teaching, and Preaching, and Ordinances, and I know not what: such fancies and fooleries as these do many men's brains in these days crow withal; but we know where to rank them. They are far enough from the Kingdom of God, I will warrant you; and so they must imagine. Those which are above Ordinances, are below Heaven; and they which hate Instruction, they shall never partake of Salvation. This person, it was not so with him; though he placed the chiefest part of Religion in the inward man, yet he did implicitly allow of the outward: he was not against sacrifice, but he was especially for the love of God. He answered discreetly, so far forth as he answered distinctly, as to the matter and substance of his Answer, and the date of it.

Secondly, he answered Intelligently, as to the Principle from whence he answered; 〈 in non-Latin alphabet 〉 , as it is in the original; like a man that had his wits about him, that understood himself, and knew what he said. He did not speak by rote, like a Parrot, as many do; so many words in terms, and that's all, understanding neither what they say, nor whereof they affirm, 1 Tim. 1.7. but he was able to give some rational account of his Religion, and of the hope which was in him. This is another thing desirable in a Christian; to be that which he is, upon sound and intelligent considerations, as understanding what he does, and what he holds. Not to take up any opinion upon trust, because such and such men deliver it; but to be fully and thoroughly persuaded in his own mind. And yet this is not to limit or confine the Doctrines of Religion to our capacities, or apprehensions neither, which in many things is far beyond them, and incomprehensible by them. We must believe more than we understand, and yet we must also understand why we believe. The one respects the object of Faith, the other respects the ground of it; than which, there can be no better assigned than the authority of God himself, propounding such things to us to be received and believed by us, even there where we do not presently apprehend the dependence and connection of them; immediately in the proposition itself. This is that which we may take notice of this person in his discourse here with Christ, that he minded what he said; he did not speak loosely, and at random, but discreetly; that is, intelligently, as to matter of judgment.

But, Secondly, that was not all; there's another thing which we may take in to this Head: It was cordate too, as to matter of affection: he was hearty, and serious in it; he spake as a man that had some savor of that which he spake, which is the main thing of all, and most to be regarded by us. The speech of this Scribe, if ye take it simply in itself, without somewhat else besides to make it up, it was no necessary or infallible argument of the goodness of his estate in Grace: for a man may be right, as to the theory of Religion, and yet come short of the practice. A man may be sound, as to matter of knowledge, and the apprehension of a spiritual truth, and yet not come up to the power and improvement of it. A man may be an Orthodox Divine, and yet but a sorry Christian. He may be very well skilled in all the Mysteries and Doctrines of Theology, and yet be far enough off from the Kingdom of God. This business, it does not hold convertibly, and by way of reciprocation: A man cannot be corrupt in his judgment, as to the substantials and essentials of Religion, and the work of saving Grace in the heart; but he must needs be thereby discovered to be void of saving Grace itself also, naught, and rotten in his heart. But a man may be sound in his judgment in such Points and Doctrines as these are, and yet not necessarily have the work of Grace in him; unless, what he holds in his judgment, he does also love and embrace in his heart, and close withal in his inward man. This was that which this person here mentioned, properly did; and from hence made answer accordingly.

Lastly; He answered discreetly; that is, he answered prudently, as to the manner and carriage of it. Discretion, in the ordinary notion and acception of it, refers to this, which we may not therefore exclude. This was that, which among other things, appeared in the answer of this Scribe, for it was with modestly, and humility, and teachableness, and submission to Christ; as we may observe, if we do but examine it in the circumstances and particulars of it. So much of the first particular, the thing itself, in the simple proposition; That he answered discreetly, distincty, intelligently, prudently.

Now, the second is Christ's Inserence upon it, in the connection of the words together: When Jesus saw that he answered discreetly, then he said, Thou art not far, &c. Where we see, that Christ's favorable censure was grounded upon the Scribe's suitable answer; yet not (as I hinted before) upon his answer simply in the letter, but in the circumstances. Christ, who was 〈 in non-Latin alphabet 〉 , as he heard his words, so he likewise knew his affection, and discerned with what mind he uttered them, and accordingly does pass this verdict upon them. So that we see that the Lord, he hath a specialregard to this; he looks not only to good words, but to good principles, and to good affections in the speaking of them; which otherwise is no more than even the Devils themselves sometimes have attained at. This man, that which he said, he did not say it merely in course, or in a piece of flattery, only to close with Christ, and to gain acceptance with him: Sir, you have spoken very learnedly, only to commend the Preacher, or to say as he said, &c. and there's an end: No, but he spake out of his own judgment, and sense, and experience, as having some feeling in his own heart and conscience, of the truth of that which he spake.

This should teach us accordingly ourselves to be in this manner affected; not only to have sound understanding, but likewise to have savoury spirits. Our hearts inditing a good matter, as well as our heads; as it is in Psal. 45.1. Eructantes, boiling it forth of us, as out of a Pot or Caldron; that so, out of the abundance of the heart, the mouth may speak. This will make us most acceptable to Christ, and cause him to pass a most comfortable sentence upon us at another day, of coming near into his Kingdom.

Again, Thou art not far from the Kingdom of God: It might be also taken Prophetically, and by way of Prediction; not only as showing what he was, but what he should be; and signifying (by way of encouragement) what now ere long should befall him, as to the work of Grace in him. But this I do not insist upon; I only hint it, as rather resting in that exposition of it which we have before mentioned, and laid forth. So much also for the Second General observable; and so the whole Text. When Jesus saw that he answered discreetly, he said unto him, Thou art not far from the Kingdom of God.

SERMON III.

IN the Text itself there are these four parts especially observable: First, The Introductory, Preface; But God said unto him. Secondly, The disgraceful Compellation, Thou Fool. Thirdly, The threatening Tidings, This night thy Soul shall be required of thee. Fourthly, The Expostulatory Inference, And then whose shall those things be which thou hast provided? We begin with the first; The Introductory Preface, But God said unto him. It was no great honor to this man simply considered, that God vouchsafed to speak to him; for so he did to his enemy Satan. God's speaking to his children is very sweet, and full of delight, but to his adversaries its full of terror; Speak Lord, says Samuel, for thy servant heareth. Let not God speak to us, say the Israelites, lest we die. There's the speaking of love and familiarity; and there's the speaking of anger and dislike; and such was this here in the Text: It was an hard and an heavy speaking; a word of cold comfort, which God here administers to him; and that we have further exhibited in the Discretive Conjunction 5; but it mars all, and carries with it for further aggravation a double Emphasis: First, an Emphasis of Interruption: And secondly, an Emphasis of Opposition: God spake to him, and God spake to him at the same time, when he spake to himself; there's God interrupting him; and God spake to him, and God spake to him contrary to that which he spake to himself; there's God opposing him.

First, God interrupts him; he speaks to him whiles he is speaking to himself. This man was talking to himself, as fools use to do, and God comes in and disturbes him. How it was that God did it, it is not agreed upon by all; Interpreters do a little vary concerning this speaking: some understand it to be a speaking no more but by way of intention; not as if God did express himself any way unto him, but only did resolve about him; A mere, simple, efficacious determination, and appointment in his own Divine counsel, concerning the state and condition of this person, without any intimation given unto the person himself: others understand it practically; that here by God's speaking, we are to understand some dangerous disease, which was already begun upon the body of this rich man, which was to him as the messenger of death, and bespake death unto him; and indeed every disease if it be thought on, is a speaking from God, and accordingly we shall hear it. A third sort would have it to be understood by way of express signification; but then they are divided in the name of it: Some by the ministry of an Angel; others by the mediation of a Prophet; others, which is most probable, and whereunto I rather incline, by a secret application to the conscience; although I must tell ye, I do very well also approve of that interpretation which makes it practical. There was somewhat which God did externally in the way of his providence, by inflicting some sickness, or the like, and occasionally from hence he spake more close to the conscience. Thus God spake in the Text; he opened the man's understanding, to see the folly of his imaginations; as also gave him a secret hint of the nearness of his dissolution. Thus much for it. Take it which way ye will, for the manner of God's speaking; it's evident by collection from the context, that it was an interrupting word, a word whereby God did interrupt this wretch in his self-conference, and in a manner take him off. The man was very eager in his employments, and God comes in between; he's building his barns, and God demolishes them; he's laying up his goods, and God unloads them; he's telling his money, and God scatters it; he's lengthening his days, and God contracts and shortens them; he's promising his soul comfort, and God takes his soul away; the man's busy accounting, and the voice puts him out. But God spake.

Thus it pleases the Lord to deal with men many times in such cases as these are: He graciously interposes himself in their sinful courses, and in their vain projects, and in their foolish imaginations; he puts them out of their tract; he lays a rub in their way; he will not suffer them to go on; he so sweetly guides and over-rules them by the hand of his providence, that he prevents them commission of those sins which their hearts lust after, and in a manner takes them off.

And happy were it with us if we would observe his dealings in this kind: God's interruptions are promotions: The more he hinders us, the more he puts us forward; and so we should make account. There cannot be a greater mercy than to be stopped and interrupted in sin; as there cannot be a greater judgment, than not to observe this interruption. It's a dangerous business to neglect the awakenings of the Almighty, when they shall come home to a man's conscience, and tell him of such and such courses, divert him, and turn him from them; and he shall make nothing of it; but when he is wounded run away arrow & all; and when he is stopped, make the greater means to get on. This is a fearful condition; it is a sign of a man for the present under a spirit of slumber.

Therefore let us examine ourselves in this particular, and see how the case is with us. Consider how often God hath interrupted thee in thy ungodly courses, and thou hast not given him any heed: He has spoken to thee, but thou hast not regarded him; he has visited thee, but thou hast not observed him; he has come home to thy soul and spirit, and thou hast been never a whit the better for all his admonitions of thee; he has spoken to thee by his Ministers, and all in vain. This is a miserable estate, and therefore look to it; whosoever are guilty of it, think, what a sad thing it is to hearken to the interruptions of Satan, and not to hearken to the interruptions of God. Satan speaks to us in duties, and the exercise of holy performances, and him we can give attention to with all kind of readiness, and entertain chat with him, and close with his unseasonable suggestions. God interrupts us in fin, and when we are going about unwarrantable actions; tells us, we should not do this, and tells us we should not do that; and we commonly make nothing of it. But I must not stand long now upon the prosecution of this point: That's the first thing to be observed and taken notice of by us; God interrupts him. This, But it has an emphasis of interception.

Secondly, God opposes him, or contradicts him, in this his speech. He does not only interrupt him, but oppose him. This at the first hearing may seem to be the same with the former; but yet there is some difference in that; there is somewhat superadded. For God might have spoken between, and yet have spoken the same; he might have interrupted him, and yet said as he said. God interrupted Abraham in the offering up of his Son; but he interrupted him by way of favor. God interrupted Cornelius in the offering up of his prayers; but he interrupted him by way of acceptation. God interrupted Zacharias in the offering up of Incense; but that was an interruption of agreement. All interruptions are not presently arguments of dislike and contradiction; but this in the Text it was so. This interruption of this rich man, it was like God's interruption of Paul when he was going post to Damascus, with letters against the Church of God: The Lord there took him off, and opposed him; Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks, Such was this speech here, a speech of opposition, and the opposition, as ye shall observe, is various; for besides the opposition in the subjects speaking; God spake, and man spake: The Rich man spake to himself, and God spake to him; here's a manifold contrariety in the things spoken themselves, and that in these particulars.

First, The Rich man spake to himself by way of applause; God spake to him by way of reproach.

Secondly, The Rich man so spake to himself, as that he did promise himself ease, and pleasure, and contentment; God so spake to him, as that he threatened him with dissolution.

Thirdly, The Rich man promised himself ease, and pleasure, and contentment for many years; God threatened him with dissolution that very night.

Last of all, The Rich man did appropriate all this provided peace, and comsort, and contentment to his own soul. God questioned who should have the things which he had provided; we see the opposition before us.

Thus then 'tis plain, that God does not only interrupt men sometimes in their self conferences, and pleasing imaginations, but also does contradict them, and goes contrary to them: He confounds the wisdom of the wise; he disappoints the devices of the crafty; he brings to nothing the understanding of the prudent; he scatters the proud in the imaginations of their own hearts; he thinks not as they think, neither are his ways like unto theirs: There's a manifest contrariety to them. The Lord knoweth the thoughts of the wise, that they are vain. It were a very pretty thing if a man could but sometimes peep and look into men's closets, and counting-houses, and the secret Cabinets of their hearts, and see what fine work there's there now and then projecting: One man cutting out to himself such a Lordship; another such a dignity; another such a preferment: One man providing for this; another for that; another for a third thing: each man promises to himself some great matter, and that for some space of time; and at last when all comes to all, God comes in, and takes them away; when men have spun a fair Thread, God cuts it; and when men have woven a dainty Web, God breaks it; and when men have built them a brave and goodly Tower, (a Castle in the Air) God overturns it, overturns it, &c. according to that elegant repetition which we meet with in Ezek. Yea, when they have raised their thoughts to the highest pitch that they can in that day: their thoughts! Oh, that this would teach us to see our own vanity, and to set our thoughts a-work upon better things! that so we may not only have God not opposing us, but also setting in with us: that he may speak to us, not by way of contradiction, but by way of encouragement; and as one which approves what we do. The way to have him to do thus, is to set our thoughts and meditations in a right channel; to be plotting for the eternity, to be plotting for the good of the Church, and projecting how to promote the common cause of God's people; to study how to advance Religion and Godliness in the places wherein we live. These are the things wherein we shall have the Lord himself join with us. This is the First General.

It was an excellent Speech of Socrates, an Heathen Philosopher, &c.

〈 in non-Latin alphabet 〉 .

With men, honesty is folly, and conscience is folly, and plain dealing is folly, and preaching is folly: these are foolishness with men; but they are not so with the Lord. God calls fool, as one that can judge of folly: God calls fool, as one that will punish folly. Thus does he call fools. Why, thus now are all, &c.

Secondly; They are fools, because they do as fools do: why, I pray; how do fools? Ye may take it in these explications; and all apply it to worldly, earthly minded men: First, they peremptorily conclude upon that which is uncertain. Secondly, they absolutely neglect that which is necessary. Thirdly, they altogether prefer, and provide for that which is superfluous. In all these respects they are fools.

First, I say, they peremptorily conclude upon that which is uncertain; they are fools in this. There's nothing a greater argument of a fool, than to make sure of that which is questionable. Folly, it is for the most part full of vain and frivolous hope; but Wisdom, it is full of suspicion, and jealousy, and expedition of miscarriage; and is ready to think there are many things which may disappoint it. Why now, this for the most part is the case of worldly men; they build upon a thousand uncertainties; their lives, and their goods, and their houses, and such poor things as these, than which nothing can be more uncertain: this they depend upon as infallible, and not to be suspected. Again, on the other side; the Scriptures, and promises, and the hopes of Heaven, these they think to be the falsest, and most inconstant things that can be. They are such as they will give no trust or assurance unto; but pass them over as matters very hazardous.

This is desperate folly, to forsake the fountain of waters, and to trust to broken pitchers; for men to rely upon that whereunto there's no trust to be given; such as riches are: and therefore we find them accordingly to be expressed to us in Scripture. In Prov. 23.5. Wilt thou set thine eyes upon that which is not; for riches certainly make themselves wings, they fly away, as an Eagle to Heaven. Mark; upon that which is not: such kind of things are riches. A man cannot say that they are, because that they are still in a flowing, and transient condition: therefore we find them also to be called uncertain riches. In 1 Tim. cap, 6. ver. 17. Charge them that are rich in this world, that they trust not in uncertain riches; but in the living God, who giveth us all things richly to enjoy. It's a great piece of vanity, and folly, to trust in things which are uncertain: It's just as if a man should think to walk upon cracked ice, which will be sure to give him the slip: we would count him a fool which should do so, whatsoever he should pretend. Why, thus are all the hopes, and expectations, and supportments of the worldly; they are things of as brittle a nature, wholly, full out. As Bildad has expressed it in Job; Job 8.14. The hope of the hycocrite shall be cut off, and his trust shall be a spiders web. He shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure. Thus do all hypocrites, they hold fast on that which endures not. This is one piece of folly.

Secondly; They absolutely neglect that which is necessary: they are fools in this; whom do we account to be a fool here in the world? A man that cares not at all what becomes of himself, nor of those which belong unto him; lets his House, and his Lands, and his Estate go to rack, and ruin; and those which belong to his Family, to perish for hunger: him ye account to be a fool. Why, but these whom we now speak of, they do worse than all this; for they neglect their immortal Souls, Heaven, and Happiness, and Glory, and Eternal Life; the favor and love of God, the fellowship and communion of Saints, the sweet comforts of the Spirit: such high matters as these, they are neglected, and disregarded. Our Savior has combined necessity into a narrow room; in Luke 10.42. he tells us, it is but only one thing; one thing is needful: and this one is the only thing, which worldly men neglect, which makes it the greater folly. If their happiness consists in many things at once, and those of different natures; perchance the multitude might distract them, and confound them, and put them beside. But now, when 'tis confined but to one, for them to be neglectful here, it is the greatest madness that can be: and yet this is that which they are generally guilty of. This they must needs be, whiles they give themselves with so much excess to other things. This our Savior has told us, and clearly laid down unto us, in Mat. 6.24. No man can serve two Masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other: ye cannot serve God and Mammon. This is that which deceives men, they think to serve both; that they may both follow the World, and follow Christ too. But herein they are exceedingly mistaken; for they will not stand together. Indeed, I do not deny, but a man may ravel, and pass through the world, and make use of those comforts and refreshments which it pleases God to cast upon him in it. But to pursue, and follow after it; to prosecute it with that eager violence and importunity which many do; it cannot well be without neglect of better things. This is that which they do, who are carnally minded; they neglect that which is necessary.

Thirdly; They altogether prefer, and provide for that which is superfluous. If we compare salvation with health, and friends, and the comforts of this life these things they are superfluous, in comparison: for, what's a temporal life to that which is eternal, and perpetual? But if further we speak of these things, as they are pursued by worldly men; so thy are superfluous, out of question: they are simply, and absolutely superfluous, without more ado. For such men as these we speak of; they provide not for the supplies of nature, but rather for the supplies of lust; nor yet for the superfluities of encouragement, but rather for the superfluities of sin. This is another piece of folly agreeable to them.

It's a wonderful weakness in any, when their care, and endeavor, and prosecution is too high above the thing: for the Soul of man being a noble and excellent creature, and of a sublime and heavenly nature; the strength and intention of it should run out in things proportionable, and which keep a correspondency with itself: for a man to be serious, and intent, and earnest in re levi; in a sleight and trivial business; it's an argument of a trivial mind; it shows that the soul is not raised to that magnanimity whereunto it should be. Why, this is now the folly of all carnal minded persons: they spend their labor in vain; they trifle at business, and they weary and turmoil themselves at play.

The Application of this to ourselves, may be to teach us to take heed of being any of this number, whom God shall call fool. For now that we have spoken concerning this Fool in the Gospel, there is a great Question behind, whether there be anymore of them or no in the world. For perhaps this is like him, whom the Preacher speaks of in Ecclesiastes, Eccles. 4.8. There is one, and there is not another: Or it may be this is such a fool, as Solomon was a wise man; that there was never the like since him. It may chance the whole kind of them was confined to this individual: And what shall we say then? Indeed this is the great business which we have such ado to persuade men of, and to bring their hearts to believe; for they, when they hear this story, concerning this worldly rich man here in the Text, are ready to speak more seriously than Job did of his friends wisdom; no doubt but this is the fool, and folly is dead with him. But they have foolishness as well as he, and are not inferior to him; yea, who knows not such things as these? This is the misery of all, that Stulti plena sunt omnium: we cannot stir out of doors, but we continually meet with such mad men and fools as this; men that neglect grace, and happiness, and salvation, and communion with God, and prefer trifles, and babbles, and rattles, before the eternal peace and welfare of their own precious and immortal souls. I beseech ye, suffer me to awaken you a little in this business; and that from the consideration of that ignominy and reproach which lies upon it. The name of a fool, it is that which everyone shuns, and would by no means have cast upon him. Though men do not care to be esteemed extraordinary wise, yet they would not be counted fools; this is a matte of the greatest and highest reproach. Well, if men would not be thought so, let them be careful then not to be so: And if we would not have the name, let us take heed of that which may deserve it: what's that which deserves it? I have told you all this while already. This immoderate pursuit of the world; and this carelessness, and neglect of Heaven, it is the greatest folly imaginable.

And remember still this, which I intimated to you before, that God himself reckons it folly, which is the greatest prejudice of all. Men they may commend it, and men they may applaud it, and men they may admire it, as it is in Psal. 49. v. 16. Men will praise thee, when thou doest well to thyself: That is, when thou doest well to thyself in a carnal way; no more but so, then men will praise thee; that is, carnal and worldly men, as thou thyself art. Yea but what says the Lord to all this? This is a thing to be regarded. It was the speech of our Savior to the Pharisees, in Luke 16.15. Ye are they which justify yourselves before men, but God knoweth your hearts; for that which is highly esteemed among men, is an abomination in the sight of God. And also it is the saying of the Apostle, in 2 Cor. 10.18. It is not he that commendeth himself who is approved, but he whom the Lord commendeth. It is he alone which is approved. Well, men may haply please themselves with their own imaginations and conceits; but when all's done, I believe he will be the grand fool, which is a fool in God's account; and that's wisdom indeed, which is wisdom in his esteem, who is wisdom itself. Religion's beyond the censure of man's day. Blessed be God that whatever the world counts of holiness, it has yet approbation from him; and whatever he thinks of earthliness, it's folly in his eyes. It's no matter what men reckon of us; it's no matter what we reckon of ourselves; let us approve our consciences to the Lord; let us labor to be wise to salvation, to apprehend the devices of Satan, to faddom the depths and subtleties of our own sinful hearts. Here is the mind which has wisdom.

Every wise man is ambitious still of the liking, and of the good opinion of the wisest, to be thought well of by them; and should not we then especially study to be in favor, and liking, and acceptance with the only wise God? Now alas! what does he principally esteem of us for? not for having so much wealth, or learning, or wit, or birth, or the like, but having so much grace; not for being rich to the world, but for being rich to him; and therefore should this be our principal endeavor.

This point, as it should take upon all, so especially upon men of learning and parts, and a more noble and generous education: There's none should so contemn the world as those who have that about them, which the world cannot bestow: And there's none should have more care of their souls, than those whose souls are endued with a more excellent qualification, Godliness it does well everywhere, but especially in great parts, and high places, and ingenuous spirits, because these have greater opportunities, and may do a great deal more good or hurt with them, and consequently receive either the greater condemnation or glory. The wiser men are in a natural way, the wiser they should be in a spiritual; and the wiser men are for the world, the wiser they should be for Heaven, and their own everlasting happiness, or else they do not suit and consist with themselves. The Preacher in Ecclesiastes 10.1. speaking of wisdom and folly has this comparison, That as dead Flies cause the ointment of the Apothecary to send forth a stinking savor, so doth a little folly him that is in reputation for wisdom and honor. A little folly it's a disparagement to a wise man, because, as it is best agreeable, so it is most discerned and discovered, and taken notice of. And if a little folly be so disgraceful what is then a great deal? what is the greatest of all? what is the only folly to speak of that is in the world? which is, as I have hitherto shewn, the neglect of a man's own soul. Neglect of a man's soul, may some say, yea but who is guilty of that? is any man such a fool to do so that lives within the Church, that is in the sound and noise of the Ordinances? That comes to the hearing of the Word, and partakes of the outward means of Salvation and Grace? How can he be said to neglect his own soul, that is careful to make use of these?

It is true, he cannot be said so that makes use of them so as he should, and is conscionable in them. But it is an easy matter any man to rest himself contented in the means, and yet to have none of that comfort and benefit which he should draw from them. Nay, let me add, and put in this to the rest by way of aggravation, that none do more prejudice their souls many times than such as these; I mean them which have blessed opportunities, and take not the advantages of them, nor improve them to the utmost; that enjoy the Means of Salvation, but do not use them as the means from whence Salvation should be had; that hear, but hear carelessly; that pray, but pray superficially; that come to the Lord's Table, but partake of it without preparation, or discerning the Lord's body. These, they do procure to themselves the greater damnation, and so consequently do incur the censure of the greatest folly, which do not so befall any man that is out of the reach of any comfort, against his will, that would have it, but cannot; no, we rather pity and bemoan him. But a man that will voluntarily deprive himself of it, when it's ready at his hand; or neglects to use it as he should; it is he which most properly deserves the name of any other.

The second general Observable is the disgraceful Compellation, Thou Fool, 〈 in non-Latin alphabet 〉 This was a round salutation; fool at first word; and especially to a man who was so well opinionated of himself. Call an humble man fool, and he thinks ye tell him no news; he is ready himself to profess it, before you can say it. But this man here in the Text was one who applauded himself in his own projects, and thought highly of that which he had done; and yet the Lord calls him fool: The Observation from hence may be this, That worldly, and carnal minded men, which give themselves wholly to the earth, and earthly meditations, however they may think of themselves, or however others may flatter them, yet in truth in God's account and estimation they are no better than fools, But God said unto him, Thou Fool, &c.

When we say that God says it, it is as much as if we said thus much, that they are absolute fools indeed: God's understanding, it is the direct rule of Truth; whatever he speaks, he thinks; and whatever he thinks, it is so as he thinks it; therefore God's appellatio non, &c. dicit 'Deus stulte, quomodo homo dicit, God calls not fool as man calls, Austin, makes it all one with reality. Men may call fool in jest; nay more; they may call fool in passion, and fury, and unadvised anger; there's a great deal of rashness, and ignorance, and pride, and prejudice in their calling fool, because they are fools themselves: And sometimes there is no great heed, nor regard to be had unto it, but for the great God himself to call fool, he who is Wisdom and Truth. I can tell ye, 'tis more than if all the men and Angels in the world had done it besides. And it makes a man a fool eo nomine. It was an excellent speech of Socrates, an Heathen. Philosopher, which I cannot but name to the shame of many Christians; It's no matter how many call us, but how one calls us. Why thus now are all worldly men, muck-worms, and toilers in the earth; they are fools in God's account, and so ye shall find them set out divers times in Scripture. We meet with one which has this name given him on purpose, in 1 Sam. 25.25. Nabal is his name, and folly is with him. He was called fool, 〈 in non-Latin alphabet 〉 , &c. Indeed his manner and his carriage imported as much. And so indeed are all other worldly men of the stamp with him: The Scripture calls them fools: O ye fools! when will ye learn wisdom? I said unto the fools, deal not so foolishly. O ye fools and blind; and such phrases as these are, we meet with them almost in every page and line: And I need not stand heaping up instances and quotations unto you, they do so often everywhere occur. This they are (among others which might be named) upon a twofold consideration. First, Because they think themselves otherwise, Rom. 1.22. Professing themselves to be wise, they became fools. Every man is so much a fool as he thinks himself a wise man: for it is a part of wisdom, to be sensible of a man's own folly; and to see, when a man is at the best, that he is then but imperfect. Why thus it is with worldly-minded men, they think themselves wonderful wise, and that none are so wise as they. The rich man's wealth (says Solomon) is his strong Tower: It is that which he betakes himself to, and repairs to in any distress, and wherein he principally glories.

Thus ye may see it was here with this man in this present Scripture; Soul, thou hast goods laid up fo thee for many years, eat, drink, and be merry: as if he should have said, Thou hast provided well for one, and therefore now mayest be quiet; there's no more for thee to look after. This is the humor of such people; they pride themselves in their worldly projects. As we have it signified unto us, in Psal. 49.18. Whiles he lived he blest himself; speaking of the wicked rich man; he blest himself, that is, in his own thoughts, and apprehensions, and estimations.

It's a wonderful thing to consider what a great deal of vanity and folly there is in the minds of many men in this particular: How they applaud themselves in the abundance of their wealth, and how scornfully they account of all other people that want it. They think all men fools which go not that pernicious way, which they with so much vehemency pursue, and walk in. It cannot be thought and imagined, but that they now and then express it, what low and undervaluing thoughts many carnal wretches in the world have of grace, and of the ways of godliness; and what fools they think them to be which are earnest and forward in those ways: The greatest fools in their opinion that are in the world. Well, but see what God thinks of them now for their labor; as it is in Psal. 49.13. This their way is their folly; though their posterity approve their saying. Those which came after them may commend them, because they get some benefit by them; but the truth of it is, they walk in the way of folly, and they are absolute, direct fools: And so much the rather as they think themselves to be wise men. They may think the Ministers are fools which warn them, and admonish them of their condition; and they may think their Christian friends are fools, which labor to bring them out of it. But in plain terms, the fool, it lights upon them. These are they which must have it; because these are they which deserve it; and that so much more, as they would avoid it. This man here in the Text, he was not therefore a fool, because he knew he had such an estate, but because he applauded himself for it: he was not therefore a fool, because he overlook'd his grounds, because he viewed his barns, because he was careful of his business; but because that herein he placed his greatest happiness, and was puffed with the conceits of it. It was not his fault, that he did secum habitare; but that he did secum cogitare; he did idolize himself in his own proud imagination. This was the reason why God called him fool; and this is a reason why all others, which are like him, are fools with him. This is the first.

This is the condition of all unregenerate persons, who are yet in the state of nature, and out of Christ; that they are not only miserable, but they applaud themselves in their miserable condition: with the Church of Laodicea, they see not their own nakedness, nor poverty, nor folly: they think themselves happy men, when there's no such matter. This is folly indeed, that we cannot persuade them otherwise; but that they are in a very right way, and course, when they are tending to destruction. If ye were blind, (says our Blessed Savior to the Pharisees) ye should then have no sin; but now ye say, we see, therefore your sin remaineth. He that trusts in his own heart, says Solomon, is a fool, Prov. 28.26. And if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise, says St. Paul, 1 Cor. 3.18. The way not to be God's fool, is first of all to be our own: they which are fools in their own account, are least fools in his; and those which are not, are contrary. He that thinks himself to be something, when he is nothing, he deceives himself; as it is in Gal. 6.3. which is the greatest deceit of all, and the greatest folly. Carnal minded men are fools, because they think themselves wise: professing themselves to be wise, they become fools, Rom. 1.22.

Beloved; It may seem to be a strange word unto you: I beseech ye, let us be once Christians: I say, you will think it somewhat strange; but yet, I say it again, let us be once but true Christians; we talk of it, and we profess it, and we make much ado about it: but how many of us do attain to the reality of it? Methinks it is no wonder for the sons and children of the earth, for carnal and worldly minded men, to be such fools as we have hitherto spoken of: the greatest shame of all, is, that those which are the people of God, should be now and then besotted, and overtaken with such madness as this: and yet 'tis that which too often we see them appear. Those which have title and interest in a better, and more noble inheritance; yet, that they set their hearts and affections too eagerly upon these earthly things, as if they had no other patrimony and portion but this to look after; I am ashamed to speak of this point in a Christian Auditory. It is one of the greatest dishonors and disgraces which we can cast upon Religion: and yet it is that which we too often cast upon it; as if that the promises of God were meet delusions, as if the hopes of Heaven were meet speculations, as if that Christianity itself were no more but an empty profession! What might the very Heathens say, or think, of such courses as these?