Worldly business no Plea for the Neglect of Religion.
MATTHEW viii. 22.
_Let the dead bury their dead._
ST. _Paul_ preaching at _Athens_, tells them, that as he passed by
and beheld their devotions, he perceived they were in all things too
_superstitious_. But was this apostle to rise, and come publishing the
glad tidings of salvation in any of our populous cities, he would see
no reason why he should charge the inhabitants with this; but rather
as he passed by and observed the tenor of their life, say, I perceive
in all things ye are too _worldly-minded_; ye are too eagerly bent on
pursuing your lawful business; so eagerly, as either wholly to neglect,
or at least too heedlesly to attend on the one thing needful.
There cannot then be a greater charity shewn to the christian
world, than to sound an alarm in their ears, and to warn them of the
inexpressible danger, of continually grasping after the things of this
life, without being equally, nay a thousand times more concerned for
their well-being in a future state.
And there is still the more occasion for such an alarm, because
worldly-mindedness so easily and craftily besets the hearts of men.
For out of a specious pretence of serving GOD in labouring for the
meat which perisheth, they are insensibly lulled into such a spiritual
slumber, as scarce to perceive their neglect to secure that which
endureth to everlasting life.
The words of the text, if not at first view, yet when examined and
explained, will be found applicable to this case, as containing an
admirable caution not to pursue the affairs of this world, at the
expence of our happiness in the next.
They are the words of JESUS CHRIST himself: the occasion of their being
spoken was this; As he was conversing with those that were gathered
round about him, he gave one of them an immediate summons to follow him:
but he, either afraid to go after such a persecuted master, or rather
loving this present world, says, “Suffer me first to go home and bury
my father,” or, as most explain it, let me first go and dispatch some
important business I have now in hand. But JESUS said unto him, “Let
the dead bury their dead;” leave worldly business to worldly men, let
thy secular business be left undone, rather than thou shouldst neglect
to follow me.
Whether this person did as he was commanded, I know not; but this I
know, that what CHRIST said here in person, he has often whispered with
the small still voice of his holy Spirit, and said to many here present,
that rise up early and late take rest, and eat the bread of carefulness,
Come draw off your affections from the things of this life; take up
your cross and follow me. But they, willing to justify themselves,
make answer, LORD, suffer us first to bury our fathers, or dispatch our
secular affairs. I say unto all such, “Let the dead bury their dead,”
let your worldly business be left undone, rather than you should
neglect to follow him.
From the words thus explained, naturally arises this proposition, that
no business, though ever so important, can justify a neglect of true
religion.
The truth of which I shall first shew, and then make an application of
it.
I. _First_ then, I am to prove, that no temporal business, though ever
so important, can justify a neglect of true religion.
By the word _religion_, I do not mean any set of moral virtues, any
partial amendment of ourselves, or formal attendance on any outward
duties whatsoever: but an application of CHRIST’s whole and personal
righteousness, made by faith to our hearts; a thorough real change of
nature wrought in us by the invisible, yet powerful operation of the
Holy Ghost, preserved and nourished in our souls by a constant use of
all the means of grace, evidenced by a good life, and bringing forth
the fruits of the Spirit.
This is true and undefiled religion, and for the perfecting this good
work in our hearts, the eternal Son of GOD came down and shed his
precious blood; for this end were we made, and sent into the world, and
by this alone can we become the sons of GOD. Were we indeed to judge by
the common practice of the world, we might think we were sent into it
for no other purpose, than to care and toil for the uncertain riches of
this life: but if we consult the lively oracles, they will inform us,
that we were born for nobler ends, even to be born again from above,
to be restored to the divine likeness by JESUS CHRIST, our second
_Adam_, and thereby be made meet to inherit the kingdom of heaven; and
consequently, there is an obligation laid upon all, even the most busy
people, to secure this end; it being an undeniable truth, that all
creatures ought to answer the end for which they were created.
Some indeed are for confining religion to the clergy, and think it only
belongs to those who serve at the altar: but what a fatal mistake is
this, seeing all persons are indifferently called by GOD to the same
state of inward holiness. As we are all corrupt in our nature, so must
we all be renewed and sanctified. And though it must be granted, that
the clergy lie under double obligations to be examples to believers,
in faith, zeal, charity, and whatever else is commendable and of good
report, as being more immediately dedicated to the service of GOD; yet
as we have been all baptized with one baptism into the death of CHRIST,
we are all under the necessity of performing our baptismal covenant,
and perfecting holiness in the fear of GOD: for the holy scriptures
point out to us but one way of admission into the kingdom of CHRIST,
through the narrow gate of a sound conversion: and he that does not
enter into the sheepfold, whether clergy or lay-man, by this door, will
find, to his everlasting confusion, there is no climbing up another way.
Besides, what a gross ignorance of the nature of true religion, as well
as of our own happiness, does such a distinction discover? For what
does our Saviour, by willing us to be religious, require of us? but
to subdue our corrupt passions, to root out ill habits, to engraft the
heavenly graces of GOD’s most holy Spirit in their room; and, in one
word, to fill us with all the fulness of GOD.
And will men be so much their own enemies, as to affirm this belongs
only to those who minister in holy things? Does it not equally concern
the most active man living? Is it the end of religion to make men
happy, and is it not every one’s privilege to be as happy as he can? Do
persons in business find the corruptions of their nature, and disorder
of their passions, so pleasing, that they care not whether they ever
regulate or root them out? Or will they consent that ministers shall be
alone partakers of the inheritance of the saints in light? If not, as
they desire the same end, why will they not make use of the same means?
Do they think that GOD will create a new thing upon the earth, and,
contrary to the purity of his nature, and immutability of his counsel,
admit them into heaven in their natural state, because they have been
encumbred about many worldly things? Search the scriptures, and see if
they give any room for such a groundless hope.
But farther, one would imagine there was something of the highest
concern and utmost importance in our temporal affairs, that they should
divert so many from purifying their hearts by faith which is in CHRIST
JESUS.
A covetous miser, who neglects religion by being continually intent
on seeking great things for himself and those of his own houshold,
flatters himself he herein acts most wisely; and at the same time will
censure and condemn a young prodigal, who has no time to be devout,
because he is so perpetually engaged in wasting his substance by
riotous living and following of harlots. But yet a little while, and
men will be convinced, that they are as much without excuse who lose
their souls by hunting after riches, as those who lose them by hunting
after sensual pleasures. For though business may assume an air of
importance, when compared with other trifling amusements, yet when put
in the balance with the loss of our precious and immortal souls, it
is equally frivolous, according to that of our Saviour, “What shall it
profit a man, if he shall gain the whole world, and lose his own soul;
or what shall a man give in exchange for his soul?”
And now what need we any further proof? We have heard the decision out
of CHRIST’s own mouth. But because it is so difficult to convince such
of this important truth, whose hearts are blinded by the deceitfulness
of riches, that we had need cry out to them in the language of the
prophet, “O earth, earth, hear the word of the LORD,” I shall lay
before you one passage of scripture more, which I could wish were
written on the tables of all our hearts. In the xivth of St. _Luke_,
the 18th and following verses, our blessed LORD puts forth this parable,
“A certain man made a great supper, and bade many, and sent his servant
at supper-time, to call them that were bidden: but they all, with one
consent, began to make excuse. The one said, I have bought a piece of
ground, and I must needs go and see it, I pray thee have me excused.
And another said, I have bought a yoke of oxen, and I must needs go
and prove them, I pray thee therefore have me excused. So the servant
returned, and shewed his master all these things.” And what follows?
Did the master accept of their excuses? No, the text tells us the good
man was angry, and said, “that none of those which were bidden, should
taste of his supper.” And what does this parable teach, but that the
most lawful callings cannot justify our neglect; nay, that they are no
longer lawful when they in any wise interfere with the great concerns
of religion? For the marriage supper here spoken of, means the gospel;
the master of the house is CHRIST; the servants sent out, are his
ministers, whose duty it is, from time to time, to call the people to
this marriage-feast, or, in other words, to be religious. Now we find
those that were bidden, were very well and honestly employed. There was
no harm in buying or seeing a piece of ground, or in going to prove a
yoke of oxen; but here lay their fault, they were doing these things,
when they were invited to come to the marriage feast.
Without doubt, persons may very honestly and commendably be employed
in following their respective callings; but yet, if they are engaged
so deeply in these, as to hinder their working out their salvation
with fear and trembling, they must expect the same sentence with their
predecessors in the parable, that none of them shall taste of CHRIST’s
supper: for our particular calling, as of this or that profession, must
never interfere with our general and precious calling, as christians.
Not that christianity calls us entirely out of the world, the holy
scriptures warrant no such doctrine.
It is very remarkable, that in the book of life, we find some almost
of all kinds of occupations, who notwithstanding served GOD in their
respective generations, and shone as so many lights in the world.
Thus we hear of a good centurion in the evangelists, and a devout
_Cornelius_ in the _Acts_; a pious lawyer; and some that walked with
GOD, even of _Nero_’s houshold, in the epistles; and our divine master
himself, in his check to _Martha_, does not condemn her for minding,
but for being cumbered or perplexed about many things.
No, you may, nay, you must labour, out of obedience to GOD, even for
the meat which perisheth.
But I come, in the _Second_ place, to apply what has been said.
I beseech you, by the mercies of GOD in CHRIST JESUS, let not your
concern for the meat which perisheth be at the expence of that which
endureth to everlasting life; for, to repeat our blessed Saviour’s
words, “What shall it profit a man, if he shall gain the whole world,
and lose his own soul; or, what shall a man give in exchange for his
soul?”
Were we always to live in the world, then worldly wisdom would be our
highest wisdom: but forasmuch as we have here no continuing city, and
were only sent into this world to have our natures changed, and to fit
ourselves for that which is to come; then to neglect this important
work for a little worldly gain, what is it but, with profane _Esau_,
to sell our birth-right for a mess of pottage.
Alas! how unlike are christians to christianity! they are commanded to
“seek first the kingdom of GOD and his righteousness,” and all other
real necessaries shall be added unto them; but they are fearful (O
men of little faith!) that if they should do so, all other necessaries
would be taken from them: they are strictly forbidden to be careful
for the morrow, and yet they rest not night or day, but are continually
heaping up riches for many years, though they know not who shall gather
them. Is this acting like persons that are strangers and pilgrims
upon earth? Is this keeping their baptismal vow? Or rather, is it
not directly apostatizing from it, and deserting the service of JESUS
CHRIST, to list themselves under the banner of mammon?
But what will be the hope of such worldlings, when GOD shall take away
their souls? What if the almighty should say to each of them, as he did
to the rich fool in the gospel, “this night shall thy soul be required
of thee;” O then, what would all those things profit them, which they
are now so busy in providing?
Was eternal life, that free gift of GOD in CHRIST JESUS, to be
purchased with money; or could men carry their stocks beyond the grave,
to buy oil for their lamps, i. e. grace for their hearts, when they
should be called to meet the bridegroom, there might be some reason why
GOD might well bear with them: but since their money is to perish with
them; since it is certain, as they brought nothing into the world, so
they can carry nothing out; or supposing they could, since there is no
oil to be bought, no grace to be purchased when once the lamp of their
natural life is gone out; would it not be much more prudent to spend
the short time they have here allotted them, in buying oil while it
may be had, and not for fear of having a little less of that which will
quickly be another man’s, eternally lose the true riches?
What think you? Is it to be supposed, it grieved that covetous
worldling before mentioned, when his soul sprung into the world of
spirits, that he could not stay here till he had pulled down his barns
and built greater? Or think you not that all things here below seemed
equally little to him then, and he only repented that he had not
employed more time in pulling down every high thought that exalted
itself against the Almighty, and building up his soul in the knowledge
and fear of GOD?
And thus it will be with all unhappy men, who like him are disquieting
themselves in a vain pursuit after worldly riches, and at the same time
are not rich towards GOD.
They may, for a season, seem excellently well employed in being
solicitously careful about the important concerns of this life; but
when once their eyes are opened by death, and their souls launched into
eternity, they will then see the littleness of all sublunary cares, and
wonder they should be so besotted to the things of another life, while
they were, it may be, applauded for their great wisdom and profound
sagacity in the affairs of this world.
Alas! how will they bemoan themselves for acting like the unjust
steward, so very wisely in their temporal concerns, in calling their
respective debtors so carefully, and asking how much every one owes
to them, and yet never remembring to call themselves to an account,
or enquire how much they owed to their own great LORD and master?
And now what shall I say more? The GOD of this world, and the
inordinate desire of other things, must have wholly stifled the
conscience of that man, who does not see the force of these plain
reasonings.
Permit me only to add a word or two to the rich, and to persons that
are freed from the business of this life.
But here I must pause a while, for I am sensible that it is but an
ungrateful, and as some may imagine, an assuming thing, for such a
novice in religion to take upon him to instruct men in high stations,
and who perhaps would disdain to set me with the dogs of their flock.
But however, since St. _Paul_, who knew what best became a young
preacher, commanded _Timothy_, young as he was, to exhort and charge
the rich with all authority; I hope none here that are so, will be
offended, if with humility I beg leave to remind them, though they once
knew this, that if persons in the most busy employs are indispensibly
obliged to “work out their salvation with fear and trembling,” much
more ought they to do so, who are free from the toils and incumbrance
of a lower way of life, and consequently have greater opportunities and
leisure to prepare themselves for a future state.
But is this really the case? or do we not find, by fatal experience,
that too many of those whom GOD has exalted above their brethren, who
are “cloathed in purple and fine linnen, and fare sumptuously every
day,” by a sad abuse of GOD’s great bounty towards them, think that
their stations set them above religion, and so let the poor, who live
by the sweat of their brows, attend more constantly on the means of
grace than do they?
But woe unto such rich men! for they have received their consolation.
Happy had it been if they had never been born: for if the careless
irreligious tradesman cannot be saved, where will luxurious and wicked
gentlemen appear?
Let me therefore, by way of conclusion, exhort all persons, high and
low, rich and poor, one with another, to make the renewal of their
fallen nature, the one business of their lives; and to let no worldly
profit, no worldly pleasure, divert them from the thoughts of it. Let
this cry, “Behold the bridegroom cometh,” be ever sounding in our ears;
and let us live as creatures that are every moment liable to be hurried
away by death to judgment: let us remember, that this life is a state
of infinite importance, a point between two eternities, and that after
these few days are ended, there will remain no more sacrifice for sin;
let us be often asking ourselves, how we shall wish we had lived when
we leave the world? And then we shall always live in such a state, as
we shall never fear to die in. Whether we live, we shall live unto the
LORD; or whether we die, we shall die unto the LORD; so that living or
dying we may be the LORD’s.
To which end, let us beseech GOD, the protector of all them that put
their trust in him, without whom nothing is strong, nothing is holy,
to increase and multiply upon us his mercy, that he being our ruler and
guide, we may so pass through things temporal, that we finally lose not
the things eternal; through JESUS CHRIST our LORD.