The Parable of the Great Supper Opened, Sermon 8
SERM. VIII.
Luke 14.18.
The firſt ſaid unto him, I have bought a piece of ground, &c.]
CHAP. I.
WE are now to conſider the excuſes apart, and ſee the weight of each by it ſelf. Touching the firſt, we may take notice of 1. The matter of the plea given in. 2. The manner of giving it in: where there is the urgency in preſſing it, and the hypocriſie in colouring it. For the matter of the plea, or the excuſe it ſelf; it is purchaſing a piece of ground. By which (ſaith Salmeron) we are to underſtand the preferring of worldly greatneſs before heavenly glory.Villam emit, qui regna mundi hujus aeternis gloriae bonis Praetulit. Salmeron. Villam emere, eſt cura augendi honores, potentiam, poſſeſſiones &c. impediri ab evangelio excipiendo. Mailorat. Or according to Marlorat, that care of encreaſinghonours, power, poſſeſſions, &c. which hinders many from receiving the Goſpel; that while their endeavours are altogether to enlarge their Territories here, to joyn houſe to houſe, and to add field to field, that they may become great in this world, they neglect thoſe ſpiritual things, which make us truly great in the other world, and ſo deprive themſelves of thoſe eternal and glorious enjoyments.
Sect. 1.
Obſer. There be thoſe who ſo endeavour to enlarge their outward condition here, that they cut themſelves ſhort of a bleſſed condition for ever. They ſeek ſo much room and place in this world, that they neglect a place in thoſe eternal manſions in the world to come, Luke 12.17, 20.
—That endeavour to enlarge the outward condition appeareth.
1. In respect of the mind: this is that ſecret moving cauſe, from whence external motions do proceed. When the thoughts are ſollicitous in worldly ploddings and contrivances: when the deſires are boundleſs and bottomleſs in worldly matters, there is that unlawful endeavour to outward enlargement, Luke 12.17, 18. This is the debaſement of the mind, when that noble part of us might be employed about things of an higher nature: for the mind of man to be poring in the earth, when it might be meditating on heaven, what is this but to invert that order which God hath ſet in nature?
2. In reſpect of the body, as to its ſeeding, cloathing, and houſing, when all is exceſſive. As for the food, when for the quality of it, it muſt be ſo delicate, that plain diſhes will not ſerve the turn, like the Iſraelites Manna, which would not go down without Quails, like Elie's Sons, who were not concented with that liberal portion God allow'd them, nor to eat it in that manner as God had preſcribed it to them, but catcht at what came to hand, and would have it raw, that they might Cook it to pleaſe their licourous taſte, 1 Sam. 2.13, 14. likewiſe for the quality, when it muſt be ſo much, feaſting unmeaſurably without the bounds of Chriſtian moderation, when ſcarce a meal can be made without ſomething extraordinary: like the rich man, Luke 16.19. faring deliciouſly every day, cramping, themſelves ſo faſt, that they ſcarce know what danger meaneth.
Again, for the clothing,foreign verbum …. Sic comedunt & bibunt, quaſi cras morituri, ſic aedificant, quaſi ſemper victuri ſunt. Hieronym. when that muſt be ſo fine and ſo various; ſuch ſuits, and ſuch changes of ſuits; the finery muſt be daily, Luke 16.13. or elſe they think they are as no body.—Again, for the houſing of the body, when the building of that muſt be ſo ſtately, and its furniture ſo coſtly, or elſe they think it below them: ſo feeding, as though they were to die preſently; ſo building, as though they were to live perpetually, ſaith St. Hierome, Pſal. 49.11.
3. In reſpect of the Eſtate, as to Farms, Poſſeſſions, Plantations, or any kind of Revenue and income, when men do ſo greedily graſp theſe things, as though they would live alone, Iſa. 5.8. as they cared not for a Neighbour, or at leaſt for one to ſtand upon even ground with themſelves, but to hold what he hath from them. It is ordinary to ſee men of great Eſtates to ſcrape riches together, when they know not for whom, it may be for a fool,Eccleſ. 4.8. it may be for a prodigal, it may be for a ſtranger, it may be for one every way contrary unto them.
4. In reſpect of the Name: as to their eſteem among others, and their dominion over others; they would have their fame and their power ſpread far and near; they call their Lands after their own names, Pſal. 49.11. that ſo the name may occaſion frequent diſcourſe and admiration of the perſon that owes the Land. Men are prone to ſet up Abſalom's pillar to raiſe their eſtimation; and to ſet up Nebuchadnezzar's image to ſhew their dominion. Men have an itching humour that ſpreads far, to have their dignity admired, and their dominion feared by others.
5. In reſpect of their Piſterity, as to the perpetuating themſelves in their Children, ſeeing they cannot do it in their own perſons; how many do adventure the ruining their ſouls for the raiſing their families; and though their poſterity may approve their doings, yet the courſe they take, is moſt egregious folly, Pſal. 49.13.
Sect. 2. How men cut themſelves ſhort of a bleſſed condition by their greedy endeavours to enlarge their outward condition, appeareth thus:
I. By this reans they will not come into the kingdom of grace. The rich man in the Goſpel with his great poſſeſſions turn'd his back upon Chriſt, Matth. 19.22.
1. The immoderate … the world hinders he …, Phil. 3.19, 20. they are contrary.
2. The carking care for the body hinders the neceſſary care for the ſoul: the one is oppoſed to the other, Matth. 6.32, 33.
3. The greedy graſping of worldly riches hinders the treaſuring up of heavenly riches, Mat. 6.19, 20. the World choaks the Word.
4. The hunting after a name upon earth, takes men off from honouring God's name upon earth, and from minding whether their names are written in heaven.
5. Thoſe that are al…ogether for their poſt…ity, take no care for the Members of Chr…ſt of apply their neceſſities.
II. B…ca…ſe they that th…s ſh…t themſelves out …f the kingdom of grace, God will ſhut them out of the kingdom of glory, Matth. 19.23. heaven is a ſtately Palace with a narrow portal. Men muſt ſtrip, ſtoop, and ſtrain, or elſe they cannot enter in at that ſtrait gate.
CHAP. II.
Uſe 1. THis may inform us, that meer worldly men are great looſers whatſoever they gain, Matth. 16.26. If they g… never ſo much of the world, and loſe …eir ſouls, their loſs is incomparable, and irrep…rable. Though there be a way to redem men …rom hell before they die, yet there is no way to redeem them out of hell after death.
Here likewiſe ye may ſee, what a difficult thing it is to come to heaven. When Chriſt ſaid, that a rich man ſhall hardly enter into the kingdom of God, his Diſciples ſaid unto him, who then can be ſaved? Matth. 19.23, 25. becauſe they knew that all men either are, or would be rich. And when our Saviour told them, he meant it only of thoſe that relyed on their riches,Plato ſpeaks the ſame in ſubſtance with that of our Saviour. foreign. yet they remained as much unſatisfied as before, Mark 10.24. becauſe they knew how pro…e men are to truſt in that they do enjoy. Men of power are apt to de…fie their own ſtrength: Men of morality to advance their own righ…eouſneſs, and relie on their own merits: Men of wiſdom to ſet up their own reaſon, and men of wealth to put their confidence in the wedge of gold.
On what a folly and vanity is it ſo to be taken up with worldly enjoyments, as to neglect ſpiritual endowments! Luke 12.20, 21. is it not a folly to get that which cannot be kept, and to neglect that,Ex auro froenum non meliorat equum. which (if once obtained) can never be loſt, Pſal. 49.13. what are all thoſe outward accommodations, alas! they are but as the trappings to the horſe, as Seneca calls them: and an horſe is valued by his ſtrength and mettle, not by the ſaddle and bridle.
CHAP. III.
Ʋſe 2. YEt there may be an enlarged temporal Eſtate, and an enlarged ſpiritual Eſtate belonging to one and the ſame perſon. Men may be rich and righteous too, great and good too, holy and honourable too; The Godly Patriarchs and Kings are inſtances here. There is a Chriſtian Brother of high degree, as well as o… low degree, Jam. 1.10. it is ſaid that wealth and riches ſhall be in the houſe of the righteous, Pſal. 112.2, 3.
Yet there may be thoſe who are careleſs about the world, and about heaven too: Many are very poor, and very profane: this is to be miſerably poor. Every Pariſh gives in full proof of this truth, beſides Scripture-evidence. A company of lewd fellows of the baſer ſort aſſaulted the houſe of Jaſon, to oppoſe thoſe ſervants of God, Paul and Silas, Act. 17.5.
Uſe 3. Is your outward condition ſtrait and mean? then
1. Do not ſeek to increaſe it by unlawful means. If a man ſaith peremptorily, he will be rich, 1 Tim. 6.9. God ſaith as peremptorily he ſhall not be rich, Job 15.29. 'tis juſt with God to ſtop that mans courſe, who is reſolv'd to go on what ever ſtands in his way.
2. Account that beſt for you, which God hath allotted to you, though it be not ſo full an eſtate. It was a good frame of ſpirit in Moſes when he was but in a mean condition, fled for his life, and was forced to keep ſheep in a ſtrange Country for his livelihood, it is ſaid, he was content, Ex…d. 2.21.
3. Conſider, whether God hath not made you amends in ſpirituals, doth he not afford you plentiful means of grace? have ye not many refreſhing incomes by his gracious ſpirit? ſome obſerve of the Church of Chriſt in Smyrna, 'twas the pooreſt, but the pureſt of the ſeven, Rev. 2.8.
Secondly, is your outward condition enlarged? then let not the love of theſe things get into your hearts,Pſal. 62.10. as the things themſelves come into your hands. Let your hearts inwardly be enlarged towards that God, who hath enlarged your condition outwardly, 1 Chr. 17.16. and let your hands be enlarged towards others in a way of Charity, in imitation of that God, who hath dealt ſo bountifully with you. And here eſpecially remember the godly, Gal. 6.10. Thus do not graſp the world too greedily, nor hold it too cloſely.
CHAP. IV.
And I muſt needs go and ſee it.]
HEre we have the urgency wherewith the excuſe is preſſed. I muſt needs, &c.] or there is a neceſſity of it. Thus the nature of man makes that neceſſary, which is but acceſſary.Exire & videre, ſtudii & affectuum verba ſunt, quae teſtantur cor ad villam appoſitum. Marlorat. — Go and ſee it.] Theſe are words of care and deſire, expreſſing the bent of the heart towards the purchaſe bought. Go] He that loves this world, goes beyond the knowledge of himſelf, and love of God, after this world. And ſee it] here is the fruit of worldly pomp and wealth, to feed the eye; to look upon it. A little ſerves to feed the body, the reſt is only to feed the eye. A worldling muſt go to the farm he hath bought, rather than to the feaſt of fat things which God hath prepared; he thinks it more of concernment to look after his Land, than to look after his ſoul, or Jeſus Chriſt. Hence I note,
Obſerv. That worldly men look upon earthly things as more neceſſary than heavenly, Matth. 6.32, 33.
There is a two-fold neceſſity.
1. A neceſſity of immutability, oppoſed to contingency, denoting that which cannot be otherwiſe. Thus it muſt needs be, that offences come, Matth. 18.7. Thus it was neceſſary, that the Type and the Anti-type, ſhould anſwer each the other, Heb. 9.23. but this acception of the word is not the meaning here.
2. There is a neceſſity of coaction, oppoſed to liberty; when a man doth not uſe his liberty,foreign vim cogentem oppoſitam libertati habet. but tyes and binds up himſelf, 2 Cor. 9.7. This is the ſenſe here, I muſt needs go and ſee it.] That is, I will not forbear, o… make uſe of my liber…y to reſtrain me from going and ſeeing it; I look upon it as of more concernment to buſie and pleaſe my ſelf in mine eſtate, than to look after Chriſt. Some do add a third neceſſity, viz. of cuſtom, Luke 23.17. but this is not pertinent here.
CHAP. V.
Sect. 1. The truth of this Doctrine appeareth.
1. BY the intentneſs of worldlings thoughts more upon earthly than heavenly things. Their inward thought is, that their houſes ſhall continue for ever, &c. Pſal. 49.11. one would think it a Tautology to ſay, Their inward thoughts] for there are no thoughts but inward; all thoughts are wrought in the ſecret ſhop of the heart: But there is an elegancy in the phraſe. The inward for the very inmoſt of their thoughts: Their moſt retired thoughts, and receſſes of the ſoul are about theſe things, which evidenceth, that theſe things lie neareſt their hearts.
2. By placing their choice upon earthly before heavenly things. They chuſe their own ways before God's ways, Iſa. 66.3. they had rather cheriſh their bodies in the enjoyment of the creature, than ſolace their ſouls in the enjoyment of God.
3.Dives qui fieri vult, & citò vult fieri. Juvenal. By the fixedneſs of their reſolution upon earthly things before heavenly. The will of a worldling is fully ſet upon the world, 1 Tim. 6.9. but how wavering is he about Religion? If he hath any faith it is but temporary: if he make profeſsion of Religion, it is but while the Sun ſhines: and he proſecutes ſome worldly deſign when he proſecutes Religion.
4. By the purſuit of their practice after earthly things more than after heavenly. Their endeavours are more to enlarge themſelves outwardly, than to enrich themſelves ſpiritually, Luke 12.18. Pſal. 127.3.
5. By the delight they take in earthly things before heavenly. They are better pleaſed in the bare poſſeſſing and keeping theſe things, than in the uſing and ſpending them: As the phraſes of the Text import, of going and ſeeing the ground. They are better pleaſed in fetch…ng a w…lk to, or taking a view of their Land, than in ſpending the Revenue of it to their own and others comfort, for the glory of God. They muſt needs go to it.] This denotes their giving themſelves to theſe things, which God gives unto them. Though at that time they might go to prayer, or to hearing of the word, yet they will be going to their worldly enjoyments. They muſt needs ſee it.] This denotes their glutting themſelves with theſe things: The luſt of the eyes, 1 John 2.16. The moſt part of that a worldling hath, is but meerly to look upon: and yet the eye is not ſatified with ſeeing, Eccleſ. 1.8.
6. By the grief of their hearts for the loſs and want of earthly things more than of heavenly; ſorrowing without hope for the loſs of worldly friends, 1 Theſ. 4.13. ſorrowing without meaſure many times for the want of ſome earthly trifles. The danger of the ſoul's loſs is not ſo grievous to be born, as ſome petty loſs in their outward eſtate.
Sect. 2. This cometh to paſs.
I. Through that perverſeneſs that is in man's nature, whence it comes to paſs
1. That earthly things beſt ſuit with man's ſenſual appetite, Jam. 3.15. theſe low things agree with mens low and baſe l…ſts. Creatures that creep upon the earth, delight to feed upon the earth.
2. Heavenly things are not diſcerned by mans natural underſtanding, 1 Cor. 2.14. there is a maim, not only in the ſenſual appetite, but in the intellectuals and higher faculties, ſo that man cannot ſee the worth of grace by the light of nature.
II. Through that deceitfulneſs which is in the world, which is as a falſe Medium, that repreſents things otherwiſe than they are. The word is as a Looking-Glaſs, Jam. 1.23. which hath but one ſide, and repreſents all faces as they are. But the world is as a Perſpective-Glaſs, which hath two ends; with the one it makes things ſhew nearer and bigger than they are; with the other it makes things ſhew farther and leſs than they are. The world makes earthly things ſhew bigger than they are, and heavenly things ſhew leſs than they are.
III. Through the malice which is in Satan the God of this world, who blinds the eyes of men, that they cannot ſee things as they are, 2 Cor. 4.4. No wonder men do no better, ſeeing they know no better.
CHAP. VI.
Uſe 1. THis informs us, that worldly men are moſt erroneous in their principles, and moſt prepoſterous in their practices, whilſt they look upon earthly things as more neceſſary than heavenly; when heavenly things are the only neceſſary, Luke 10.42. with theſe we may do well enough without other things; without theſe all other things are nothing.Malum eſt in neceſſitate vivere, ſed in neceſſitate vivere neceſſitas nulla eſt. Sen. Epiſt. 12. 'Tis not neceſſary that we be rich, but neceſſary that be righteous. Know ye not, that the unrighteous ſhall not inherit the kingdom of God, 1 Cor. 6.9. 'Tis not neceſſary that we be honourable, but 'tis neceſſary that we be holy: for without holineſs no man ſhall ſee the Lord, Heb. 12.14.
Here alſo ſee the difference between the worldly man and the Godly man. The Godly man looks upon ſpiritual things as more neceſſary than earthly. Job eſteemed the Word of God as more than his neceſſary food, Job 23.12. our Saviour ſaid,Contemptus eſt a me & favor & furor. it was his meat to do the will of him that ſent him, John 4.34. David lookt upon the word better than gold, Pſal. 19.10. So did Luther, to whom Vergerius was ſent by the Pope to offer him a Cardinals Cap, if he would relinquiſh his opinions. Luther anſwered, I neither care for the favour, nor fury of Rome.
Ʋſe 2. Though worldly men do now account earthly things more neceſſary than heavenly, yet one day they will know the contrary by woful experience; they will find they were miſerably deceived, when they ſhall ſee all theſe things diſſolved, 2 Pet. 3.11. the thought of which ſhould make us more careful about heavenly things, and leſs ſollicitous about earthly.
Uſe 3. Live contrary to worldly men in reference to earthly and heavenly things.
I. Account earthly things no better than they are.
1. Account them but as neceſſ…ry in ſome reſpect, not as abſolutely neceſſary. They are but convenient ſupplies for your bodies, and that during this life. The ſoul hath no need of them here, and the body will have no need of them hereafter, 1 Tim. 6.7.
2. Account them (whiles ye have need of them) not ſo neceſſary by far as heavenly things. The earth is the loweſt of creatures, and made to be trampled under our feet. And the Primitive Chriſtians laid the price of their poſſeſſions at the Apoſtles feet, Act. 4. ult. Gold and ſilver are fitter to ſet our feet than our hearts upon.
3. Account theſe earthly things nothing for preſent uſe without the word of God's bleſſing, Matth. 4.4. how is it poſsible that dead things ſhould ſuſtain our lives without the power of the living God?
4. Account all theſe things as nothing without Chriſt, but as a Cypher without a Figure: therefore look upon the ſweetneſs of theſe things as they come flowing from a God in Covenant, Hoſ. 2.21, 22. the love of the giver is more than the gift.
II. Account heavenly things as good as they are.
1. Account them real and ſubſtantial, though future and inviſible, Heb. 11.1. Chriſt's fleſh is meat indeed, and his bloud is drink indeed, John 8.36.
2. Account them ſuitable to your preſent wants and deſires, Rev. 3.18. The Rabbines ſay of the Iſraelites Manna, it was according to every ones taſte, this we may ſay of that Manna that comes down from above, it is according to every ones reliſh that ſavoureth the things of the ſpirit: it is food, it is phyſick, it is water, wine, milk.
3. Account them full and ſatisfactory, Pſal. 16.11. Think, O Saints, of what you will, and wiſh for what you will in an orderly way, here is enough to make ſupply. In heaven God will fully manifeſt himſelf, and the ſoul will fully receive him.
4. Account them as everlaſting, not as periſhing, look upon them as above the reach of Thief and moth, Matth. 6.20. They are neither expoſed to violence from others, nor yet to vanity in themſelves. Wherefore live above earthly things, let not your hearts be glued to the world. 'Tis againſt the order of nature for Heaven and Earth to be joyned together: and 'tis againſt the order of grace for a ſpiritual ſoul to be glued to earthly things. The mole that liveth much within the earth, was an unclean creature under the Levitical Law: So were thoſe creatures that did creep upon the earth, Levit. 11.30, 41. Live up to heavenly things, ſet your affections on them, Col. 3.1. Spiritualize the worldlings ſpeech in my Text, by turning it thus. When worldly temptations come, ſay, Chriſt hath purchaſed a poſſeſſion for me; my heavenly father hath given an inheritance to me; and I muſt needs go ſee it. Then mount upwards in your affections and meditations, and take a view of heaven in the exerciſe of faith and hope, and longing deſires.
CHAP. VII.
I pray thee have me excuſed.]
IN theſe words we have the hypocriſie in colouring the excuſe,Seria hypocriſis eſt quae rogat. Marlor. Humilitas ſonat in voce, ſuperbia in actione. Greg. Magn. foreign ab foreign Quaſi plus vereatur Servum quam dominum. Salmer. and a very ſerious piece of hypocriſie it is. Humility ſounds in the voice, but Pride in the action of this Recuſant Gueſt. I pray] the Greek word ſignifies lovingly to entreat. That is, I deſire thee in all loves, that thou wouldeſt excuſe my denyal as well as poſſibly thou canſt. I pray thee] as if he did more fear the Servant than the Maſter. Have me excuſed.] Give in for me as good a reaſon as you can. I have told you, how full I am of ſecular affairs, and therefore cannot ſo attend upon your Maſter as you would have me, and as others do, who have no ſuch affairs to hinder them. Hence I note,
Obſerv. That worldlings would fain be exempted from cloſing with that Goſpel-proviſion unto which they are invited, Luke 8.33, 57.
This appeareth.
I. By mens covert-waving of truth, when they do not openly gainſay it. Thus Felix refuſed St. Pauls Doctrine, not by denying the truth of what he ſpake, but by procraſtinating the convenience of the ſeaſon, Act. 24.25. others, when they appear open gainſayers of truth, yet will they do it in civil terms and carriage. Thus the Gadarens beſought Chriſt to depart out of their Coaſt, Luke 8.37. they did not perſecute, or thruſt him out.
II. By their deſiring others to excuſe them for not accepting Goſpel-invitation, as
1. By what they would have others ſpeak to them, viz. ſmooth things, Iſa. 30.10. that is, flattering words. Sermons of peace and proſperity, which are pleaſing to people, which the falſe Prophets, or falſhearted hearers did delight in: Or General things, like arrows at rovers, not like arrows at a mark: they cannot endure to have their conſciences touched with any particular, or cloſe application.
2. By what they would have others ſpeak of them. As they deſire that peace may be ſpoken to them, ſo they deſire that good may be ſpoken of them. They would be accounted, and declared, better than they are. But for any ſo to ſpeak of them, what is it but to ſpeak wickedly for God, and to talk deceitfully for him? Job 13.7, 8.
3. By what they would have others ſpeak from them, and that to the Lord. When God's hand lies heavy upon them, then they would have others ſtretch forth their hands in prayer to God for them, confeſſing what they are, and promiſing to be better, though their practice declares they mean not as they ſpeak, Exod. 9.27, 28.
III. By their living contrary to this Goſpel-proviſion. Though they profeſs they know God, yet in works they deny him, Tit. 1.16. as
1. By halting in their lives, as doubtful what to chuſe, whether the broad or the narrow way, 1 King. 18.21. the wavering of their judgment appearing in the unevenneſs of their practice: the giddineſs of their heads appearing in the unſteadineſs of their feet. They that dare not openly to con…eſs Chriſt, they venture ſecretly to deny Chriſt.
2. By loitering in their lives, as if they had no mind to go on in the way of Religion, contenting themſelves with a dull, formal, Laodicean temper: like an Horſe in a M…ll, that joggs on without any me…tle.
3. By falling off from a ſtrict courſe of life, Rev. 2.5. leaving off the duties, and neglecting the ordinances, which once they were in frequent uſe of, leaving off the practice of Religion.
4. By wallowing in their lives in that from which they were reclaimed, 2 Pet. 2, 22. returning to their impure practices, and turning the grace of God into laſciviouſneſs, living as bad as the worſt in all diſſoluteneſs and profaneneſs.
CHAP. VIII.
THe reaſon why it is ſo, is becauſe the cloſing with Goſpel-proviſion requireth that practice of Religion, which croſſeth a worldly intereſt, and is unpleaſing to fleſh and bloud.
1. Such practice as is difficult to the mind, as ſelf-examination, 1 Cor. 11.28. a ſtrange work to a worldling, who is always in ſuch a hurry of worldly buſineſs, that he knows not how to be intent upon this cloſe employment.
2. Such practice as is irkſome to the body, as ſuffering, Heb. 12.11. no chaſtening is joyous but grievous.
3. Such practice as is diſparaging to the name, as hating our neareſt relations, Luke 14.26. which is accounted barbarous cruelty and unnaturalneſs. The hating them, is the not permitting them to hinder us in the exerciſe of our love to Chriſt.
4. Such practice as is chargeable to the eſtate, as the maintaining of thoſe in the work of the Miniſtry, 1 Cor. 9. the relieving of thoſe in neceſſity, 2 Cor. 9.
5. Such practice as is expenſive of time, as conſtant attendance upon means of grace, Act. 26.7. viſiting others, watching over others: the worldling is not at leiſure for ſuch kind of work.
CHAP. IX.
Uſe 1. TH…s informs us, that the world is a great Cheat, it miſerably deludes men, and deceives men of that which is of greateſt concernment.
1. It deceives men of the word. The people ſaid to Jeremiah, we are Lords, we will come no more to thee, Jer. 2.31. we are grown up to a great height, and we need none of thy direction: we are Lords, and can make Laws, and will live by laws of our own making.
2. It deceives men of their hearts, drawing out their affections from God to the creature, Ezek. 33.31. the worldling's heart is as fat as greaſe, Pſal. 119.70. it is dulled with the world; ſo not only the affections, but the judgment is miſerably perverted, ſo that men cannot eſteem of themſelves, nor of others as they ought.
3. It deceives men of happineſs, drowning men in perdition and deſtruction, 1 Tim. 6.9. A Boat over-laden, over-turns. A back over-burthened, breaks. A ſoul overcome by the world is undone for ever.
Here alſo ye may ſee that the worldling is a very fool; ſo he is called expreſly, Luke 12.20. And doth not his practice in our Text prove him one? I pray thee, ſaith he, have me excuſed. The worldling is a fool, becauſe he prefers time before eternity, the body before the ſoul, and Earth before Heaven: Or if he will be wiſe, it is but penny-wiſe, and pound fooliſh.
Uſe 2. Though worldlings while they live would fain be exempted from the duty of Saints, yet when they come to die, they would fain partake of the happineſs of Saints. Balaam, who was ready to curſe God's people, deſired that at his death he might be bleſſed with them, Numb. 23.10. It is reported of one, who was a great enemy to that holy man Mr. Perkins, that he ſpake theſe words at his rial. Well, ſaid he, I could not endure this man while he lived, but now I wiſh my ſoul in his ſouls ſtead. There be many, who would venture themſelves in their condition after death, whoſe converſation they will not imitate before death.
Uſe 3. Be exhorted to rectifie your judgment by this truth, do not look upon it as a mercy, always to have what you would have. Think not your caſe the better, becauſe things are with you according to your deſire. We read of the murmuring Iſraelites, that God gave them their own deſire, Pſal. 78.29. but they had it with a vengeance.
Rectifie your practice alſo by this truth. Do worldlings pray to be exempted from Goſpel-proviſion, do you pray and entreat to be received to it. Earneſtly deſire direction from God's miniſters, Act. 13.42. as to the ordering of your converſation, and the obtaining of ſalvation: and earneſtly deſire communion with God's people, and ſubject your ſelves to thoſe Rules of God's word, by which God's people are to walk. And earneſtly deſire the benediction of God himſelf, even that ſalvation of his whereby he bleſſeth his own people, Pſal. 106.4. and let the truth of your deſire herein appear by endeavouring anſwerably to pleaſe God in every thing, walking ſo as to expect a bleſſing.