One Hundred Select Sermons, New Testament · Sermon 3
SERMON III.
LUXE 12.20.
But God ſaid unto him, Thou Fool, this night thy ſoul ſhall be required of thee, &c.
This Text which I have now read unto you, (that you may ſo much the more carefully attend it) it is the Word of God twice, both reflexively by way of Narration, as it is apt of holy Scripture, and directly, by mediate Examination, as it is the ſpeech of the Almighty with a worldly and covetous perſon: It was ſpoken at firſt to a fool, but wiſe men may learn by it, and be taught a great deal from it, for their own edification and comfort; yea every one indeed upon the matter is ſo much the wiſer as he hath the more learnt that leſſon pointed out to us in theſe words wherein we have God's warning and awakening to look after that which is a buſineſs of the greateſt conſequence and importance in all the world, the Salvation of our own precious and immortal Souls.
The Hiſtory is Parabolical, and doth neceſſarily imply no more than the poſſibility of that which is related, but we conceive of it ſo for the preſent as done in reality. And in the words themſelves there are four parts.
IN the Text it ſelf there are theſe four parts eſpecially obſervable: Firſt, The Introductory, Preface; But God ſaid unto him. Secondly, The diſgraceful Compellation, Thou Fool. Thirdly, The threatning 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 honour to this man ſimply conſider'd, 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 terrour; Speak Lord, ſaies 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 meer, 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 daies, and God contracts and ſhortens them; he's promiſing his ſoul comfort, and God takes his ſoul away; the man's buſie 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 laies 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 ſtopt 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 ſtopt, 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 our ſelves 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 favour. 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 poſte 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 threatned him with diſſolution.
Thirdly, The Rich man promiſed himſelf eaſe, and pleaſure, and contentment for many years; God threatned 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 waies 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 mens 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 joyn with us. This is the Firſt General.
It was an excellent Speech of Socrates, an Heathen Philoſopher, &c.
foreign.
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 ſuſpition, 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 unconſtant 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 expreſt 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 call'd 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 crackt 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 expreſt 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 ruine; 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 favour 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 Saviour 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 Saviour 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 endeavour, 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 it ſelf: 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 ſhews that the ſoul is not rais'd to that magnanimity whereunto it ſhould be. Why, this is now the folly of all carnal minded perſons: they ſpend their labour in vain; they trifle at buſineſs, and they weary and turmoil themſelves at play.
The Application of this to our ſelves, 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 any more 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 adoe to perſwade 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 inferiour 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 bables, 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 every one 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 careleſneſs, 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 thy ſelf: That is, when thou doeſt well to thy ſelf in a carnal way; no more but ſo, then men will praiſe thee; that is, carnal and worldly men, as thou thy ſelf art. Yea but what ſaies the Lord to all this? This is a thing to be regarded. It was the ſpeech of our Saviour to the Phariſees, in Luke 16.15. Ye are they which juſtifie your ſelves 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'l 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 it ſelf. 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 our ſelves; let us approve our conſciences to the Lord; let us labour to be wiſe to ſalvation, to apprehend the devices of Satan, to faddom the depths and ſubtilties 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 favour, 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 endeavour.
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 indued with a more excellent qualification, Godlineſs it does well every where, 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 ſute 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 ſavour, ſo doth a little folly him that is in reputation for wiſdom and honour. 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 eaſie 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 careleſly; 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, foreign 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 wordly, 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 ſaies 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, foreign, &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 every where 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 (ſaies 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 humour 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 imagin'd, 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 waies of godlineſs; and what fools they think them to be which are earneſt and forward in thoſe waies: The greateſt fools in their opinion that are in the world. Well, but ſee what God thinks of them now for their labour; 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 labour 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 puft 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 call'd 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 perſwade 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 Saviour 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'l 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 diſhonours 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 it ſelf were no more but an empty profeſſion! What might the very Heathens ſay, or think, of ſuch courſes as theſe?
It is true, that God does not deny us a ſober uſe of theſe things, and a care and endeavour after them: but he likes not this exceſs, and over-greedineſs: He likes not that it ſhould hinder our care of that which is better; He likes not that we ſhould follow it with this unſatiableneſs, and immoderation. This is that which offends him, and is grievous and diſreliſhing to him: He reckons it folly.
And this is the Second General, which I propounded out of theſe words; The reproachful, and diſgraceful compellation; Thou fool.
The Third General, is, the tidings, and menacing news which is brought him: This night thy Soul ſhall be taken away from thee. Wherein we may briefly obſerve theſe following parts: Firſt, here's the deſignation of the puniſhment it ſelf; and that was, the loſs of his Soul. Secondly, here's the illimitation of the executioners; they, and they indefinitely. Thirdly, here's the manner of the execution; they require it from thee. Laſt of all; the determination of the time, this night.
Firſt; for the puniſhment: It was not the loſs of his Goods, but the loſs of his Soul. God does not threaten him, to pull down his Barns for him, and to burn them; but to take away his life. Secondly, he does not tell him who ſhould do it neither, but by an Hebraiſm; leaves the thing indefinite; they. It's no matter to thee, who: it may be theſe very goods of thine, it may be thy barns, it may be thy ſervants, it may be thy friends. Thirdly, thou ſhalt not give up thy Soul unto them, but they ſhall ſnatch it from thee; they ſhall take it away by force. Fourthly, and laſtly; all this muſt be done; This night. It is not, as Jeremiah to Hananiah; Thou ſhalt dye this year: nor is it not, as Hoſea of the revolting Iſraelites; a month ſhall devour them: nor is it not, as the Lord to Adam; thou ſhalt dye this day. But different from all theſe; it is this night. This night, in oppoſition to this day: not at noon; but for greater horror, at night. This night, in oppoſition to another night: not to morrow-night, not the next night, not the night after; but this very night, which follows thine applauding of thy ſelf. All theſe particulars are obſervable. I cannot ſtand long upon them all; I ſhall cull out the chief obſervations; and they are theſe: Firſt, that all a mans wealth is not able to preſerve his life; much leſs, to ſave his ſoul. Secondly, that God takes away mens lives many times, when they leaſt ſuſpect it. Thirdly, that mens lives lye open to infinite and innumerable hazards. Fourthly, that ungodly men, their ſouls are taken from them by compulſion.
Firſt; I ſay, all a mans wealth is not able to preſerve his life. This man here in the Text, he had a great many of goods, and houſes, and barns, and ſuch like poſſeſſions; but all would not ſerve the turn, to keep him alive; he muſt dye, for all theſe: This night ſhall thy ſoul be taken away from thee. This we have ſet forth unto us, in Pſ. 49.6. and ſo forward: They that truſt in their wealth, and boast themſelves in the multitude of their riches; none of them can by any means redeem his Brother, nor give to God a ranſome for him; that he ſhould ſtill live for ever, and not ſee corruption: for the redemption of their ſoul is precious, and it ceaſeth for ever. So in Eccl. 8.8. No man hath power over the ſpirit, to retain the ſpirit; neither hath he power in the day of death; and there is no diſcharge in that war. If no man hath power, not the rich man, not the wealthy man, not the man of a great eſtate; let him get as much as ever he can graſp, yet he ſhall never ſee death; he ſhall never be able, by his wealth, to free himſelf from that: All a mans riches are not ſufficient to preſerve his life.
Again; not to ſave his ſoul. When a man is to appear naked before the dreadful Tribunal of Chriſt, and to give account of all the actions which he hath done, whether they be good, or evil. It is not a whole world which will avail him, or do him any good. The treaſures of wickedneſs profit nothing, in Prov, 10.2. Riches avail not in the day of wrath, in Prov. 11.4. When God ſhall ſet home ſin upon the conſcience, and proclaim his fierce wrath and judgment againſt a poor wretch; when he ſhall pronounce a ſentence of curſing and condemnation upon ſuch a ſoul as has walkt perverſly againſt him: all the riches, and eſtate, and wealth, which ſuch a man is able to make, they can never help him to peace. There's nothing but the blood of Chriſt, apply'd here by Chriſt's Spirit, which is here able to avail, when a man's going out of the world; the world it ſelf will then be made appear to be wholly inſufficient; and they now and then to have the leaſt contentment from it, which have the moſt portion in it.
Oh, that I could but ſufficiently faſten theſe things upon your hearts. If riches cannot ſave a man's ſoul, why ſhould men hazard the loſs of their ſouls, to come by them? why ſhould men take ſo much pains, and care as they do, to obtain them? why ſhould men put ſo much truſt, and confidence, and reliance in them? ſurely, men do not conſider what their precious ſouls are. Thou fool, thy ſoul ſhall be taken away from thee. Methinks this one word, it ſhould ſtrike a ſerious horror and amazement into every mans conſcience. What is the hope of the hypocrite, though he hath gained, when God taketh away his ſoul? In Job. 27.8. What is a man profited, though he gain the whole world, and loſe his own ſoul? in Matth. 16.26. Or, what will a man give in exchange for his ſoul? as it is there alſo in that place.
All the tidings could have been brought, were not anſwerable for ſadneſs, to this: They ſhall take away thy ſoul from thee; becauſe that this taking away, it was not a meet taking away; but it had ſomewhat elſe at the end of it: Take it away, to puniſh it; and take it away, to torment it; and take it away, to inflict vengeance upon it. It was not ſo much the ſeparation of the ſoul from the body, as the ſeparation of the ſoul from the Lord: that was that which was terrible, and fearful, and hideous indeed. This is the firſt obſervation: All the wealth a man has, is not able to preſerve his ſoul.
Secondly; We may obſerve this; that God takes away mens lives many times, when they leaſt ſuſpect it. This covetous wretch in the Text. thought leaſt of death then, when it was neareſt unto him: He was thinking of many years, when he had not behind many hours: he was thinking of his barns, when he had a foot in his grave. Thus it has been alſo with many others beſides: when they have been pleaſing themſelves in their enjoyments, God has then taken away their ſouls: when they have been promiſing, and forecaſting ſome great things to come to themſelves, God has then been preparing their deaths. Thus it was with Belſhazzar, in Dan. 5.5. Whiles he was drinking Wine, and praiſing the Gods of Gold, and of Silver; it is ſaid, in the ſame hour, there was an hand writing came out against him; and in that very night was Belſhazzar, King of the Chaldeans, ſlain. So likewiſe again; Herod, when he was ſitting in his Pomp, upon his Throne, in his glorious apparel; and priding himſelf in the ſhout and applauſe of the people; it is ſaid, that immediately, the Angel of the Lord ſmote him, becauſe he gave not God the glory; in Acts 2.23. Thus it was alſo with Siſera, whiles he was ſleeping ſecurely in the Tent, Jael came upon him with an hammer, and stroke a nail through his temples, that he died. And ſo I might inſtance in many other examples beſides; there's nothing almoſt more uſual.
This God will have to be, that he may teach us that we are dependant creatures, and that our times are in his hands: that no man might think of himſelf more highly than he ought to think; but think ſoberly, and meekly: therefore he uſually diſappoints men in their greateſt expectations, where they do not take him to counſel. There's nothing a ſurer evidence, and fore-runner of any ones miſcarriage, than an abſolute and peremptory determination upon any thing, without reference to God. No, he will have us to know our ſelves to be but men; and accordingly think of our ſelves.
This ſhould therefore teach us to take heed of boaſting of to morrow, or of promiſing our ſelves any certainty and aſſurance in any thing below. Alas, for ought we know, we may be ſtript, and depriv'd of our lives; and we know not how ſoon. There's nothing more ordinary among men, than to reſolve long before hand, and to project to themſelves what they will do for time to come. And there is nothing more ordinary, than for men in ſuch caſes as theſe, many times to have their lives taken from them: when men ſettle themſelves in a condition, as I may ſo ſpeak, and think, when they are come to this, they ſhall now be ſure to make their mountain ſtrong, and think they ſhall never be moved; as David ſaid: then's the very time uſually for God to diſappoint them.
Therefore take heed of this ſetling, and reſolving afore-hand of any thing. I know there's a lawful forecaſt, and providence, which ought to be uſed; and it is ſuch as is both needful, and commendable: but take heed of this; Soul, take thy reſt; take heed of thinking, thou haſt goods for many years: take heed of ſaying, with Peter, It is good to be here; for then, in all probability, and likelihood, art thou going away. God will not have us to dream of reſt, in a place of diſquiet: nor God will not have us to think of certainty, in a condition of inconſtancy: nor God will not have us to be peremptory there, where we are meetly dependant. We are but tenants at will, and ſo we muſt carry our ſelves to this great and mighty Landlord of Heaven and Earth. This the Apoſtle James enforces, and ſets on upon us; in Jam. 4.13, 14. Go to now, ye that ſay, to day, or to morrow, we will go into ſuch a City, and continue there a year, and buy, and ſell, and get gain; whereas ye know not what ſhall be on the morrow: For what is your life? it's even a vapour, that appeareth for a little time, and then vaniſheth away: For that, ye ought to ſay; if the Lord will, we ſhall live, and do this, or that. Thus, in every particular, we muſt be dependant ſtill upon the Lord, the preſerver of our lives.
And thus; as it muſt be in our lives, ſo alſo in every thing elſe; friends, husbands, wives, children, and the like: The more men make account of them, the leſs hold they have of them; and they are then taken away, when they are moſt of all expected to remain. God loves to diſcover to us what vain creatures we are, and how our whole ſubſiſtence is in him. This is the Second Propoſition.
The Third has ſome affinity with it; and that's this:
Thirdly; The life of man lies open to innumerable hazards; they ſhall take away thy ſoul: we, in our tranſlation, read it paſſively; Thy ſoul ſhall be required of thee: but in the Greek it is foreign; which is imperſonable, and alſo indefinite; to ſignify to us, how many things are able to do it. They cannot be numbred, and therefore they cannot be named. They, that's indeed All; there's nothing whatſoever, but is here at God's command.
Where then are thoſe which boaſt in their youth, and their health, and their ſtrength, and their vigorous conſtitution, as if nothing could mar them but a diſeaſe, or old age. Alas, there are an hundred thouſand things beſides. They ſhall take away thy ſoul. If men could covenant with ſickneſs, yet they cannot covenant with chance, and caſualty, and unexpected accidents: there are more of theſe, than diſeaſes.
This ſhould teach us therefore to be always in readineſs, and preparation: ſeeing eternity depends upon our lives, and our lives are ſo full of hazard, how ſhould we then be careful to look to our ſelves. A Chriſtian, with the Apoſtle Paul, ſhould dye daily; and look upon every day, as that which might be his laſt, for ought himſelf knew. And, for this purpoſe, be often in converſe and communion with God; that ſo that which is ſo obvious, when it comes, may not be tedious, not a ſtrange and uncouth thing. It will be no ſuch difficult matter for that man to go to God at his laſt day, who converſes with God every day: Seeing life lies open to ſo many evils, and dangers, it ſhould teach us to be more in preparation, and diſpoſition, for our departure.
Further; we may here ſee what a little diſtance there is betwixt wicked men, and hell. They uſe to put away from them the evil day, and to think it a great way off, and far from them; but ye ſee they are neer it, as they are ſubject to ſo many caſualties. This ſhould frighten men out of their natural condition, and perſwade them to make their calling and election ſure: who would be uncertain of his ſalvation, ſo long as he is uncertain of his life? who would not labour to find himſelf to be a Chriſtian, who conſiders himſelf to be one? Oh the madneſs and folly of men in this particular! methinks we ſhould not ſleep quietly, nor eat, nor walk about the ſtreets, whiles they remain in their unregenerate eſtate: becauſe, that whereſoever they go, or whatſoever they ſet themſelves about; they go not only in danger of their lives, but likewiſe in danger of their ſouls: they are not only expoſed to death, but expoſed to damnation, if they ſhould dye in that condition.
Again; we here ſee how much we are bound to the providence and goodneſs of God towards us, and what cauſe we have to be thankful: that ſeeing ſo many things might take us away, yet ſo few things do. Oh! we little think what an eye waits over us, and reſcues us from many evils, which we were ſubject, and liable to; in our infancy, and in our childhood; when we were unable to help our ſelves: how God protected us, and kept us, and gone along with us: and how have we cauſe to bleſs and praiſe his name for it.
This is the Third Propoſition.
Fourthly; Ungodly men, their ſouls are taken from them by force. It ſhall be required of thee; that is, it ſhall be drawn by compulſion. The children of God, although they have the reluctancies of nature which others have, yet they ſweetly reſign their ſouls into the hands of the Lord: as our Bleſſed Saviour, for a pattern; Father, into thy hands I commend my ſpirit: And the Apoſtle Peter, to this purpoſe, in 1 Pet. 4.19. Wherefore, let them that ſuffer according to the will of God, commit the keeping of their ſouls to him, in well-doing, as unto a faithful Creator. This is the excellency of the Saints, that they can commit their ſouls to God, and depoſite them with him; as a man does any thing of value and eſteem, with ſome ſpecial, and ſome faithful friend. Thus the Apoſtle Paul, in 2 Tim. 1 12. I know whom I have believed, and am perſwaded that he is able to keep that which I have committed unto him againſt that day. Thus, I ſay, 'tis with believers, and the children of God; but for the wicked, their ſouls are forced from them, they are pull'd and haled out of the world whether they will or no. Not as if any one were to haſten his own death himſelf, we mean not ſo: but wicked and ungodly men; God, in a manner turns them out of doors, and bids them be gone. His own children, when they perceive their lives once out, they give up their leaſe themſelves, upon his intimation, without any more ado. But men of the world, they ſtand out till they have a writ of Ejection: They ſhall take thy ſoul from thee.
For this, we have a notable place, in Job 27.19, &c. The rich man ſhall lye down, but he ſhall not be gathered; he openeth his eyes, and he is not: Terrors take hold on him, as waters; and a tempeſt ſtealeth him away in the night: The Eaſt-wind carrieth him away, and he departeth; and, as a ſtone, hurleth him out of his place.
And this is the Third General. The threatning, and menacing tidings; This night thy ſoul ſhall be required of thee.
The laſt General Head, is the expoſtulatory inference; Then whoſe ſhall thoſe things be, which thou haſt provided? Which words contain in them a double ſignification: Firſt, a note of reſolution; and Secondly, a note of ambiguity; whoſe ſhall theſe be? That is, firſt of all, they ſhall not be thine: that's once, take that for granted. Secondly, whoſe? &c. That is, thou ſhalt not know whoſe they ſhall be, nor to whom thou ſhalt leave them.
Firſt, They ſhall not be thine. A man's wealth laſts no longer than his life, neither has he longer comfort from it. This is plainly intimated, and ſignified to us in theſe words; for the Lord from hence does argue, this covetous, and rich man, to be no better than a fool; becauſe he took ſo much pains for, and promiſed himſelf ſo much comfort in that which he ſhould never have liberty to enjoy. Whoſe ſhall theſe things be which thou hast provided? That is, thou ſhalt have no refreſhment, nor delight from them. When a man's foul's taken away, the comfort and ſweetneſs of his eſtate is taken away with it.
I need not ſtand to prove this unto you; it is a thing which experience confirms; and ye all know it well enough, without any example: all the buſineſs is, to live proportionably to it; and ſo to behave our ſelves, as if this were a truth. Seeing men, they have their wealth for no longer time than their lives, it concerns them then to enjoy it, and to uſe it to the beſt advantage. This is that which the Preacher continually preſſes, in Eccl. 2.24. There is nothing better for a man, than that he ſhould eat, and drink; and that he ſhould make his ſoul enjoy good in his labour. So again, in Eccl. 5.18. It is good, and comely, for one to eat, and drink, and to enjoy the good of all his labour, which is his portion.
There is a vanity, and a curſe, which God has laid upon many men; that they ſhall be rich, and nothing the better for it. They are not the better for it here, becauſe they do not uſe it; and they cannot be better for it hereafter, becauſe the nature of the things will not permit it. They vex themſelves to get their wealth, they vex themſelves to keep it, and yet have no comfort by it. Who would provide ſuch things, as for which he ſhould never be the better?
And again, let us then learn to provide for a better eſtate, to lay hold on eternal life; and to lay up in ſtore for our ſelves a good foundation againſt the time to come; to be rich in good works, willing to diſtribute, ready to communicate; as the Apoſtle gives charge to Timothy about rich men. Godlineſs, it has the promiſe of this life, and of that which is to come. A man that lays up grace, he ſhall be ſure to have the comfort of it here, in the ſweetneſs of a Chriſtian converſation; and he ſhall be ſure to have the comfort of it hereafter, in the happineſs of a glorious reward. When he dies, he has the things he has provided; nay then, ſo much the more: whereas a worldly man, when his ſoul is once taken away, his wealth ſhall not be his own. That's the firſt thing implied in this expoſtulatory queſtion. Theſe things which thou haſt prepared, they ſhall not be thine. It's a queſtion of determination.
Secondly; Thou ſhalt not know whoſe they ſhall be: It's a queſtion of ambiguity. The wealthieſt man that is, cannot be ſure who ſhall be his heir. No man, when he goes out of the world, can tell whoſe his goods ſhall be; this is another affliction. For a man might be ready to ſay; though I ſhall not have the benefit my ſelf, yet I ſhall leave them to thoſe that ſhall; my children, and my poſterities after me: nay, but, ſays God, Thou knoweſt not whoſe they ſhall be: neither whoſe, if ye take it numerically; for the particular individual perſons; nor whoſe, if ye take it qualitatively, for the nature and condition of the perſons; neither of theſe perſons doeſt thou know.
Firſt, Thou doeſt not know it for the individuals, what particular perſon ſhall enjoy. There's many a man leaves a very fair eſtate for his children, and his children never enjoy it: They fall into diſhoneſt hands many times, and among ill Guardians, which ſecure all to themſelves; and the poor Orphans have little benefit and comfort from it; Whoſe ſhall thoſe things then be, which thou haſt provided?
Therefore men ſhould eſpecially leave behind them to their children the bleſſing of God, and the intereſts of the Covenants of Grace; a good education, other things do well in their place, by way of incouragement; but theſe things are the main
Again, if ye take it qualitatively, whoſe according to this ſenſe, Solomon which had experience has told us; Thou knoweſt not whether to a wiſe man or a fool; to one which will make good uſe of it, or to one which will trifle it away. How many heirs are there in the world, yea in this City, whoſe Parents and Progenitors have been careful to provide them an eſtate, and they have ſquandred it away in ungodly courſes.
And this is the fourth General, to wit, the Expoſtulatory Inference.
Now the cloſe of all ſhall be this, which I deſire ye to take notice of, namely, what courſe the Lord here takes, to faſten upon this covetous rich man apprehenſive of his miſerable condition; and that is (as ye have ſeen hitherto) by ſetting death afore him, and bringing him near to his grave; which yet he does not in meet groſs terms, by propounding to him the mortality of mankind, and telling him he was a mortal creature: Though one would think that were ſufficient to make men take heed; but he comes nearer and cloſer to him, and tells him, in plainer terms, that indeed he ſhould now die. Death in the notion, and death in the ſpeculation only, that's but a weak Argument. The beſt way to make men reflect upon their evil courſes, is to approximate death unto them, and to ſhew it approaching, becauſe that then 'tis no time to diſſemble. A man may before put a good face upon his time, and perhaps laugh it, and ſport it out in his health; but when there's no remedy but a man muſt certainly ſtand before the great and fearful Judgment feat of the Glorious and Omnipotent God; when this muſt be done indeed, and it is not only ſpoken of, when 'tis a thing which cannot be avoided, but is certainly, irreverſibly concluded. This is a terrible thing: And therefore we have all cauſe to conſider ſeriouſly of it.
I or this is the miſery of all, that we do not here ſet our thoughts on work. Eternity, becauſe it is as ſoon ſpoken as another word, therefore it eaſily ſlips and paſſes our cogitations; whereas indeed it is a thing in it ſelf of infinite vaſtneſs, and not able to be comprehended. Again, death is a common thing, and the way of all fleſh; and therefore in our health, it's ready to be ſlighted by us. But when it ſhall ever come to our own particular, we ſhall find a great alteration.
I will ſhut up this exerciſe with thoſe words of the Preacher Solomons, as pertinent and agreeable to this purpoſe, in Eccleſ. 11.9. Rejoyce O Young man in thy youth, and let thy heart cheer thee in the daies of thy youth, and walk in the waies of thine heart, and in the ſight of thine eyes; but know, that after all theſe things, God ſhall bring thee to judgment.
Preached at Mr. Bacon's Reading at Gray's-Inn.