Sixteen Sermons, Sermon 10
The Second SERMON ON MATTH. VI. 33.
But ſeek ye firſt the Kingdom of God, and his Righteouſneſs; and all theſe things ſhall be added unto you.
THESE Words, which I began to Diſcourſe upon the laſt Day, are a ſtrict Charge and Command to all Chriſtians, to mind the buſineſs of Religion in the firſt place, and to take all imaginable Care to ſecure the Happineſs of another Life; but ſeek ye firſt the Kingdom of God, and his Righteouſneſs; and all theſe things ſhall be added unto you. In the handling of which Argument,
Firſt, I Explained what is meant by the Kingdom of God, and his Righteouſneſs.
Secondly, I ſhew'd what is meant by ſeeking theſe; and what by ſeeking them firſt.
Thirdly, I laid down ſome Rules for our Direction and Furtherance in this great Buſineſs.
I ſhall now proceed to repreſent to you, in the
Fourth and laſt place, ſome of the moſt proper and powerful Arguments and Encouragements, to engage us to the minding of this great Inte…eſt and Concernment; amongſt which, I ſhall in the laſt place particularly conſider the Encouragement here given in the Text, ſeek ye firſt the Kingdom of God, and his Righteouſneſs; and all theſe things ſhall be added unto you.
1. My Firſt Argument ſhall be from the Worth and Excellency of the things we ſeek, the Kingdom of God, and his Righteouſneſs; which are certainly the greateſt and beſt things we can ſeek. The Kingdom of God, is the Eternal Salvation of our Souls, Everlaſting Life and Happineſs in another World; which, to animate our Endeavours, and to tempt our Ambition the more, are ſet forth to us under the notion of a Kingdom. And what will not Men do to obtain that? what pains will they not take? what hazards will they not run? what difficulties will they not grapple with, and break through if they can, to come at a Kingdom? which when they have obtained, they are expoſed to as many, and commonly to more Cares and Fears, to greater Difficulties and Dangers in the keeping, than they were for the getting of it: And yet all this Men will do for a corruptible Crown, for one of the petty Kingdoms and Principalities of this World, which are continually tottering, and ready to be overturned by open violence, or to be undermined by ſecret Treachery. But the Kingdom which I am ſpeaking of, and perſwading you and my ſelf to ſeek after, is not like the Kingdoms of Men, and of this World; it is called the Kingdom of God, to ſignifie to us the Excellency and ſtability of it; as much beyond any of the Kingdoms of this World, as the Heavens are high above the Earth, and as God is greater than Man; a Kingdom which cannot be ſhaken, a Crown which fadeth not away, a Scepter which cannot be wreſted from us.
But to quit the Metaphor, and ſpeak to the Thing; the Kingdom of God imports the Eternal Salvation of our Souls; I ſay of our Souls, which both in reſpect of the Dignity of their Nature, and their Immortal duration, are infinitely more valuable than any of the periſhing things of this World, and ought to be much dearer to us. Other things are without us, they neither conſtitute our Being, nor are …ſſential to our Happineſs; but our Souls are our ſelves, and the loſs of them is our utter ruine and deſtruction. So that nothing is to be regarded by us with equal Care and Concernment, as the Salvation of our Immortal Souls; that is, that we may be reſcued from Eternal Miſery, and Everlaſtingly Happy in another World. And can we be at too much coſt and pains upon ſuch a deſign, to eſcape ſo diſmal a Condition, ſo dreadful a ruine, as that of Body and Soul to all Eternity? Can any Man be concerned enough to bring about ſo great a good to himſelf? or, can he purchaſe it too dear, whatever he give or part with for it? a good ſo deſirable and ſo durable, as our being Happy for ever. When we purchaſe the things of this World, the Riches and Honours of it, at the expence of ſo much Time, and Care, and Trouble, we pay dear for Trifles and Fancies; but Eternal Happineſs is a Jewel of ſo ineſtimable a Price, that a Wiſe Merchant will have it at any rate, and ſell all that he hath to purchaſe it.
Of ſuch value is the Kingdom of God; and next to it is Righteouſneſs, which is the only Way and Means whereby this Kingdom is to be attained, and therefore to be ſought by us with the greateſt diligence and earneſtneſs: For that which is the only Means to a great and deſirable End, and which alone can make us capable of that End, and which in truth is a degree of it, is valuable next to the End, and almoſt equally with it; and ſuch is Righteouſneſs, in reſpect of the Kingdom of God; it is the only means to it, it is that alone which qualifies us, and makes us capable of Happineſs; nay, it is an eſſential ingredient into it, and that which does in a great meaſure conſtitute the Happineſs of Heaven: For that temper of Mind, that Conformity and likeneſs to God, which Holineſs and Righteouſneſs brings us to, is the true Foundation of our Happineſs, and according to the beſt apprehenſions we have now of it, is the very formal Cauſe and Eſſence of our Bleſſedneſs. So St. John tells us, 1 Joh. 3. 2. It doth not yet appear what we ſhall be; but we know that when he ſhall appear, we ſhall be like him; that is, we do not now diſtinctly underſtand wherein the Happineſs of the next Life conſiſts, we are not able to frame a clear and perfect Idea of it; but this we know in general, that it conſiſts in our likeneſs to God, in a conformity to the Moral Perfections of the Divine Nature, which are expreſt by the name of Purity and Holineſs; and therefore every one that hopes for the Happineſs of Heaven, muſt endeavour after Holineſs; every Man that hath this hope in him, muſt purifie himſelf, even as he is pure.
So that the things which I am preſſing you to ſeek after, are moſt effectually recommended, by telling you what they are; the Kingdom of God is Eternal Life and Happineſs, and his Righteouſneſs is Univerſal Holineſs and Goodneſs, without which no Man is qualified for this Bleſſed State. Now if there be any thing better than Goodneſs, any thing more deſirable than a Happineſs which ha…h no bounds, nor no End; do not mind them, nor look after them: but if there be not; then certainly theſe a…e worthy of the Care and Endeavour of our whole Life.
Secondly, Another Conſideration that ſhould very much excite and quicken our Endeavour and Diligence in ſeeking theſe things, is the difficulty of obtaining them. This I confeſs is no Encouragement, but it is a very good Motive and Argument to whet our induſtry in ſeeking theſe things, when we plainly ſee that they are not to be had upon other terms. And this Conſideration our Saviour uſeth to quicken us to ſtrive and to contend earneſtly for Eternal Life, Mat. 7. 14. becauſe ſtrait is the gate, and narrow is the way which leadeth to Life, and few there be that find it: And Luke 13. 24. Strive to enter in at the ſtrait gate; for many, I ſay unto you, will ſeek to enter in, and ſhall not be able.
Seeking here, in oppoſition to ſtriving, is a faint and weak Endeavour, which will not carry us through this narrow and difficult paſſage; and this is the reaſon why many miſcarry, who make ſome attempts towards Heaven; but they do not ſtrive, they do not put forth any vigorous Endeavours to get thither.
Now the difficulty of attaining Eternal Happineſs, ariſeth from the difficulty of the Way and Means to it; and it is therefore hard to attain the Kingdom of God, becauſe it is hard to attain his Righteouſneſs. As deſirable as it is, it muſt be acknowledged very difficult for a Man to raiſe himſelf to that temper and diſpoſition of Mind, ſo to ſubdue his Luſts, and govern his Paſſions, to bridle his Tongue, and order all the Actions of his Life, as is neceſſary to qualifie him for Happineſs, and to make him fit to be admitted into the Kingdom of God.
And this difficulty is chiefly in our ſelves, but greatly increaſed by temptation and oppoſition from without: Chiefly I ſay in our ſelves, from the ſtrong biaſs of our Evil and Corrupt Inclinations, and the ſtrong power of vicious Habits and Cuſtoms, which when they are grown inveterate, do Tyrannize over us, and make us perfect Slaves, and lead us Captive at their pleaſure; ſo that our Nature muſt be quite changed, and as the Apoſtle expreſſeth it, we muſt be renewed in the Spirit of our Minds, our Souls muſt be new moulded and faſhioned, we muſt be as it were Created and Born again, before we can enter into the Kingdom of God. In this our Saviour is poſitive and perempto…y, Joh. 3. 3. verily verily I ſay unto you, except a Man be born again, he cannot ſee the Kingdom of God. This difficulty indeed is greateſt at firſt, but it is conſiderable afterwards, 'till a through Change be made, and new Inclinations planted in us, and the contrary habits of Grace and Virtue be ſuper-induced.
And that which increaſeth the difficulty is outward Temptation and Oppoſition from the World, and the Devil; which to withſtand and reſiſt, requires great Courage and Reſolution, great Watchfulneſs and Guard over our ſelves. But yet for our Comfort, theſe Difficulties are not inſuperable to that Grace and Aſſiſtance, which God is always ready to afford to us upon ſo good an Occaſion, and to ſo good a purpoſe… greater is he that is in you, than he that is in the World. And this I am ſure is Matter of great incouragement to us, that tho' the difficulty …f working out our Salvation be great, yet if we do in good earneſt ſet about it, God is ready to aſſiſt and ſecond our ſincere Endeavours, to work in us both to will and to do of his own goodneſs, and ſo to prevent us with his gracious Favour, and to further us with his continual Aid, that finally by his Mercy we may obtain Eternal Life.
Thirdly, Another powerful Argument to Care and Diligence, is the fatal Danger of Miſcarriage in a Matter of ſo great Concernment. We may do many things in Religion, and take ſome pains to get to Heaven, and yet fall ſhort of it. The Rich young Man in the Goſpel, our Saviour tells us, was not far from the Kingdom of God, and he broke with our Saviour only upon one Point, he was too much addicted to the World, and loth to part with his great Poſſeſſions, and diſtribute them in Charity to the Poor, and thereupon he left our Saviour, and for any thing that we find, never returned to him again.
If the World govern and bear ſway in our Hearts, if we mind Earthly things firſt, and make theſe our chief Care and Deſign, the Kingdom of God and his Righteouſneſs ſhall not be added unto us; i… we will not mind them in the firſt place, they are too good to be Acceſſories.
And if upon any one point we miſcarry, either out of love to the World, or affection to any other Luſt or Vice that we are loth to part withal, our miſcarriage is fatal, and the ruine which we bring upon our ſelves irreparable; for the Soul once loſt, is loſt for ever. If we have neglected the opportunity of working out our own Salvation, while we are in this World, it will never return into our power again, Death will ſhut the door againſt us, and we ſhall never ſee the Kingdom of God.
Fourthly, It is a mighty encouragement to us to conſider, that if we ſincerely ſeek the Kingdom of God, and his Righteouſneſs, there is not only a fair probability of obtaining them, but all the ſecurity we can deſire. Men may be in good earneſt for the things of this World, may love them with all their Hearts and Souls (as we ſee too many do) and ſeek them with all their might and ſtrength, and yet after all their Endeavours may be ſhamefully fruſtrated and diſappointed of their End. There are many Examples of this kind daily before our eyes, and yet Men are not diſcouraged from ſeeking theſe things. A fair probability, nay almoſt a poſſibility of attaining them, is enough to a Worldly-Minded Man to drudge and toil for them. Why the ſame Affection… the …ame Zeal, the ſame unwearied Endeavour to ſerve God, and to ſave our Souls, would Infallibly bring us to Heaven. It was a ſad but true Saying of Cardinal Wolſey, when he was leaving the World, Had I been but as careful to pleaſe God, as I have been to ſerve my Prince, he would not have forſaken me now in the time of my gray hairs.
Nay it is to be hoped, that leſs Diligence and Care about the Concernments of our Souls, and another Life, than many Men uſe about the things of this Life, will ſecure our Eternal Happineſs; or elſe it is to be feared, that but very few would be ſaved: And who would not place his Induſtry and Endeavour upon a Deſign in which he is ſure not to miſcarry, if he do but heartily and in good earneſt purſue it? Eſpecially when it will be of infinite greater advantage to him, than any Deſign he can propound to himſelf for this World. If a Man may be certainly Happy for Ever, upon the ſame, or eaſier terms, than he can ordinarily compaſs any of thoſe little Deſigns which Men propoſe to themſelves in this World, who would not ſeek that which is moſt worthy the having, and which he is ſureſt to obtain?
Fifthly, and Laſtly, the Encouragement here in the Text is not inconſiderable; that if we ſeek the Kingdom of God, and his Righteouſneſs, all theſe things ſhall be added unto us. This certainly is a very tempting Conſideration; for who would not be glad to reconcile the enjoyment of this World with the hopes of Heaven, and Eternal Happineſs? But Men do not generally like our Saviour's Method, they would ſeek the things of this World in the firſt place, and get to Heaven at laſt; they would be content to ſeek the one, and have the other caſt in and conferred upon them, without their ſeeking. But this will not be granted, this way will not do. And yet our Saviour hath gone as far as one would think could in Reaſon be deſired; he hath promiſed that if we will make Religion, and the Salvation of our Souls, our firſt and chief Care, that all theſe things ſhall be added unto us. So that the Deſign of going to Heaven, and being Happy for ever, is no ways inconſiſtent with a competent portion of the things of this Life. Godlineſs (the Apoſtle tells us) hath the promiſe of this Life, and of that which is to come. The buſineſs of Religion, the practice of a Holy and Virtuous Life, is no hindrance to a Man's thriving in his Temporal Eſtate; nay in many Reſpects it is apt to promote and advance it; by engaging us to diligence in our Calling, and by deriving the bleſſing of God upon our honeſt and lawful Endeavours; by obliging us to the ſtrict and conſtant practice of Truth, and Juſtice, and Fidelity in all our Dealings and Commerce, which are the beſt way to eſtabliſh a clear and ſolid Reputation, and good Eſteem among Men, which is an unſpeakable advantage in Buſineſs, and, at the long run, one of the beſt and moſt laſting Inſtruments of Proſperity and Succeſs.
Beſides that Religion frees a Man from thoſe Paſſions and Vices, which do naturally tend to diſſipate and ruine Mens Eſtates; as Intemperance and Lewdneſs, which are every way chargable Vices, and do not only take Men off from Buſineſs, and render them unfit for it; but waſte their Eſtates, and bring many other inconveniencies upon their Perſons and Families. Religion makes Men meek and peaceable, and inoffenſive in word and deed, which is a great ſecurity againſt chargeable Suits and Contentions, and all ſorts of Injuries and Affronts from others. Among all the Beatitudes of our Saviour, he only promiſeth Temporal Happineſs to Meekneſs, Bleſſed are the Meek, for they ſhall inherit the Earth. They who provoke and offend no body, are likely to be leaſt diſturbed and diſquieted by others in their Poſſeſſion and Enjoments; who will harm you (ſaith the Apoſtle, 1 Pet. 3. 13.) if ye be followers of that which is good? Some may be ſo perverſe as to perſecute a Man for his goodneſs; but it rarely happens; moſt Men have not only a kindneſs, but a veneration for true goodneſs.
By all theſe ways Religion naturally tends to the Temporal Proſperity of Men, and the promoting of their wellfare and happineſs even in this World; beſides that the Providence duplicate page duplicate page of God is very peculiarly concerned for good Men, and a ſpecial Bleſſing attends them in all their Undertakings. So that excepting the Caſe of Perſecution (which God will particularly Conſider, and Reward in another World) the Religious and good Man, who ſincerely ſeeks the Kingdom of God, and his Righteouſneſs, ſtands as fair, and is upon as good terms, for all the lawful Enjoyments of this World, as he that makes it his only Deſign to be Rich and Great in this World; nay as to the neceſſaries of Life, and a competency of outward things, he hath a much greater and better ſecurity from the Providence and Promiſe of God, than the Men of the World have by all their Care and Pains.
Beſides that he hath this Conſiderable advantage, by minding theſe things only as acceſſories, that if he miſs of them, he hath ſomething better to ſupport him in the want of them; being ſecure of a Happineſs which this World can neither give nor take from him. But now the Worldly Man, if he be defeated in his Deſigns, is of all Men moſt miſerable, becauſe he hath nothing elſe to Comfort him, nothing elſe to truſt to; he fails of his hopes as to this World, and hath done what in him lies, to make his Caſe deſperate, as to the other.
Upon all theſe Conſiderations and Encouragements, you ſee how reaſonable it is, that we ſhould make Religion, and the Concernments of another Life, our great Care and Buſineſs. And yet how are theſe neglected by the greateſt part of Mankind! and by the beſt of us (God knows) not minded as they ought, and as they deſerve! What can we ſay for our ſelves, in excuſe of ſo intolerable a folly? There are two or three things which Men commonly pr…tend, if not in juſtification, yet in mitigation and excuſe of this great neglect.
Firſt, they pretend great difficulties and diſcouragements in the ways of Religion. This I have already acknowledged to be true, ſo far as to awaken our Care, and to whet our Induſtry; but by no means to make us deſpond, and give over all Care of ſo great a Concernment, becauſe of the Difficulties it is attended withall. Men who have no mind to a thing, are apt to imagine great difficulties in the attaining of it, and to magnifie them in their fancies beyond Reaſon. As the People of Iſrael, when they were to enter into Canaan (which was the Type of the Kingdom of Heaven) repreſented the Inhabitants of the Land, whom they were to Conquer, more terrible than in truth they were; reporting to one another, that the Land was full of Giants, and Sons of Anak, Men of prodigious Stature, which reached up to Heaven. And this the Wiſe Man obſerves to be the perpetual excuſe of the Sloathful; when they have no mind to a thing, they ſay there is a Lyon in the way; that is, they fancy to themſelves Dangers and Terrors which are not. Thus Men who are averſe from Religion, and have no mind to be at the trouble and pains to get to Heaven, are apt to complain of the monſtrous and inſuperable Difficulties of Religion, and how hard it is for a Man to mortifie his Luſts, and ſubdue his Appetites, and govern his Paſſions, and to do all thoſe things which are neceſſary to bring him to Heaven. Well! it is acknowledg'd to be difficult. And is it not ſo to get an Eſtate, and to riſe to any thing in this World? The true pains which Men take about theſe things, ſhew that they are difficult; only when Men have a mind to a thing, and their Heart is ſet upon it, they do not ſtand to complain of the difficulty, but buckle to it, and grapple with it.
Is Religion difficult? And what is not ſo, that is good for any thing? Is not the Law a difficult and crabbed ſtudy? Does it not require great labour, and perpetual drudging, to excel in any kind of Knowledge, to be Maſter of any Art or Profeſſion? In a word, is there any thing in the World worthy the having, that is to be gotten without pains? And is Eternal Life and Glory the only ſlight and inconſiderable thing, that is not worth our Care and Induſtry? Is it fit that ſo great a good ſhould be expoſed to the faint and idle Wiſhes, to the cheap and lazy Endeavours of ſloathful Men? For what Reaſon? Nay with what Conſcience can we bid leſs for Heaven and Eternal Life, than Men are contented to give for the things of this World; things of no value in Compariſon, not worthy the toiling for, not ſure to be attained by all our Endeavours; things which periſh in the uſing, and which, when we have them, we are liable to be deprived of by a thouſand Accidents? One fit of a Feaver may ſhatter our Underſtandings, and confound all our Knowledge, and turn us into Fools and Ideots; an Inundation or a Fire may ſweep away and devour our Eſtates; a Succeſſion of Calamities may in a few hours make the Richest and Greateſt Man as Poor as Job, and ſet him upon a Dunghill.
But be the Difficulty what it will of attaining the Kingdom of God, and his Righteouſneſs, they are to be ſought at any rate; becauſe they are abſolutely neceſſary, and we miſerable and undone if we have them not. And therefore not to diſſemble in the Matter, the Difficulties of Religion are conſiderable; but then they are much greater a… firſt, and will every day abate and grow leſs, and the work by degrees will become ea…e, and turn into Pleaſure and Delight; a Pleaſure ſo great, as none knows but he that hath it; and he that hath it, would not exchange it for all the ſenſual Pleaſures and Enj…yments of this World.
Secondly, Others pretend want of time for the minding of ſo great a Work. And 'tis very true, that all Perſons have not equal leiſure for this purpoſe; ſome are much more ſtraitned than others, and more taken up with the neceſſary Cares of this Life: but God hath put no Man upon this hard neceſſity, that for want of time he ſhall be forced to neglect his Body and his Health, his Family and Eſtate, to ſave his Soul. And yet if any Man were brought to this diſtreſs, it were well worth his while to ſecure his Eternal Salvation, tho' it were with the neglect and loſs of all other things. But thoſe who are moſt ſtraitned for time, have ſo much as is abſolutely neceſſary: for there is a conſiderable part of Religion which does not require time, but Reſolution and Care. Not to commit Sin, not to break the Laws of God, not to be intemperate, to make no proviſion for the fleſh, to fulfill the Luſts thereof, does not ſpend time, but ſaves it for better Purpoſes; ſo that every Man hath time not to do that which he ought not to do: And for the poſitive part of Religion, whether it conſiſts in the exerciſe of our Minds, or in the External Acts of Religion; no Man is ſo diſtreſt, but he hath time to think of Heaven, and Eternity; time to love God, to eſteem him, and delight in him above all things. And this a Man may do very frequently, and very acceptably, while he is labouring and travelling about his Worldly Affairs; while his hand is upon the Plow, his heart may be with God; and while he converſeth here upon Earth, his Thoughts and Affections may be in Heaven. Every Man hath time to pray to God every day, for his Mercy and Forgiveneſs, for his Grace and Aſſiſtance, for his Preſervation and Support, and to thank him heartily for all his Bleſſings, and Benefits. And a little time ſeriouſly employed in this kind, would have the ſame acceptance with God, as the more ſolemn and longer Devotions of thoſe who have more leiſure and opportunities for them. To be ſure we have all of us time to ſerve God upon his own Day, and to employ it wholly in the Exerciſes of Piety, and in the Care and Conſideration of our Souls.
But this, when all is ſaid, is the Caſe but of very few; moſt of us have no colour for this Complaint; non inopes temporis, ſed prodigi ſumus, (as Seneca ſays) we are not Poor, but Prodigal of our time, and laviſh it away profuſely upon Folly and Vanity. Our Vices and Luſts, our Pleaſures and Diverſions, conſume and divert thoſe precious hours, which ſhould be employed to theſe better purpoſes; nay many times Time oppreſſeth us, and is a burthen to us, and lies upon our hands, and we know not how to get rid of it; and yet we chuſe rather to let it run waſte, than to beſtow it upon Religion, and the Care of our Souls; inſomuch that I fear this will be the Condition of many, that when they were at a loſs what to do with their Time, and knew not how to ſpend it, they would not lay it out upon that which was beſt and moſt neceſſary; for this ſurely is the very beſt uſe that can be made of Time, to prepare and provide for Eternity.
Thirdly, Others pretend it will be time enough to mind theſe things hereafter. But this (as bad Excuſes ſeldom hang together, and agree with one another) directly contradicts the former pretence, which ſuppoſeth ſo much time neceſſary, and more than many have to ſpare; and yet now they would make us believe that a very little time will ſuffice for this Work, and that it may be done at any time, even juſt when we are going out of this World. But this, of all other, is the ſtrangeſt Interpretation of ſeeking the Kingdom of God, and his Righteouſneſs firſt, to put it off to the very laſt. This ſurely is a greater error on the other hand, to think that the buſineſs of Religion is ſo quickly to be diſpatched, and that the great work of our Lives can be crowded into ſo narrow a corner of it, that the time of Sickneſs and Old Age, nay the hour of Death, well employed to this purpoſe, will be ſufficient. Alas! what can we then do that is good for any thing? that can in Reaſon be thought either acceptable to God, or available for our ſelves? When we have not Senſe and Underſtanding enough to diſpoſe of our Temporal Concernments, and to make our Wills, do we think we ſhall be fit to repent of the Sins and Miſcarriages of our whole Lives, and to make our Peace with God? Every Man muſt not expect to have Saul's Fortune, who when he was wearied with ſeeking his Father's Aſſes, met with a Kingdom. We muſt not think when we are tired with purſuing the Follies and Vanities of this World, to retire into Heaven, and to ſit down with Abraham, Iſaac, and Jacob, in the Kingdom of God.
Our Saviour hath taken care to caution us againſt this deſperate Folly, by a Parable to this very purpoſe, of the Fooliſh Virgins, who having trifled away their time 'till the Bridegroom was coming, and neglected to get Oyl into their Lamps, (by which we are to underſtand all thoſe good Preparations and Diſpoſitions which are neceſſary to qualifie us for the Kingdom of God) I ſay, having neglected their opportutunity of getting this Oyl, while they were looking after it too late, the Door was ſhut againſt them. They thought to have repaired all at laſt, by borrowing of others, and ſupplying themſelves that way.
And thus many deceive themſelves, hoping to be ſupplied out of another ſtore, when they have no grace and goodneſs of their own; out of the Treaſure of the Church, from the redundant Merit of the Saints, and their Works of Supererrogation, of which ſome believe (I know not for what Reaſon) that there is a great ſtock which the Pope may diſpoſe of, to ſupply thoſe who have taken no care to get Oyl into their Lamps. But I know not for what Reaſon Works of Supererrogation are ſuppoſed; the Wiſe Virgins knew not of any Merit they had to ſpare, it was the Fooliſh Virgins only that entertained this ſenſeleſs Conceit. I am ſure the Parable inſinuates the quite contrary, that the Beſt and Holieſt Perſons (which are repreſented by the Wiſe Virgins) have nothing to ſpare for the ſupply of others, who have been careleſs of their Souls; the Fooliſh ſaid unto the Wiſe, give us of your Oyl, for our Lamps are gone out; but the Wiſe anſwered, ſaying, not ſo, leſt there be not enough for us and you, but go ye rather to them that ſell, and buy for your ſelves. It ſeems they had no works of Supererrogation that they knew of; but they do Ironically ſend them to a Market that was ſet up ſomewhere, and where theſe things were pretended to be Sold; but how they ſped, the Concluſion of the Parable tells us, that whilſt they were running about in great haſte to make this purchaſe of the Merits and good Works of others, the Bridegroom came, and the Wiſe Virgins, that were ready, went in with him to the Marriage, and the reſt were ſhut out.
And there are thoſe likewiſe among our ſelves, who having been careleſs to qualifie themſelves for the Kingdom of God, hope to be ſupplied out of the infinite Treaſure of Chriſt's Merits: but this alſo is a vain hope. For tho' there be Merit enough in the Death and Sufferings of Chriſt to ſave all Mankind, yet no Man can lay claim thereto, who does not perform the Condition of the Goſpel.
Others think by ſending for the Miniſter, when the Phyſician hath given them over, to receive in a few hours ſuch Advice and Direction, as will do their buſineſs, as effectually, as if they had minded Religion all their Lives long; and that a few Devout Prayers ſaid over them when they are juſt imbarking for another World, will, like a Magical Wind, immediately waft them over into the Regions of Bliſs and Immortality.
But let us not deceive our ſelves; we may defer the Buſineſs ſo long, 'till we ſhall get nothing by our late application to God, and crying to him Lord, Lord, open unto us, but that ſevere Anſwer, Depart from me, ye workers of Iniquity, I know ye not whence ye are. If we would not have this our Doom, let us firſt ſeek the Kingdom of God, and his Righteouſneſs, that ſo having our Fruit unto Holineſs, our End may be Everlaſting Life.