The New Covenant, Part 1 · Sermon 5
THE FIFTH SERMON.
GENESIS 17. 1.
I am God All-sufficient.
YOu know, where we left; We proceed to that which remaines, that wee may finish the poynt at this time. There remaine but these two Deductions from this,Two Deductions. that God is All-sufficient.
First; This should leade vsus to a further knowledge of the insufficiencie of the Creature.The insufficiencie of the Creature proved. (That we will first doe, and after it we will adde but a tryall to all that we hauehave said, to see whether we be indeede perswaded of that All-sufficiencie, that is in God, and of that vanitie, and emptines that is in the Creature; And this will be our busines at this time.) If God be All-sufficient, and that exclusiuely, as I shewed before, then there is an emptines, a vanitie, and an indigence in the Creature, there is nothing in it: and to make this good to you, consider;
First; That the Creature is made by some thing else without it.It is made by another. It is certaine, no creature is able to make it selfe: for that which makes another, must be before another; if a creature could make it selfe, it must be before it selfe, and therefore all things are made by God; by this All-sufficient God. Now then, if that which makes the creature be something without it selfe, then the end of the creature, must be some thing also without it selfe: for it is the maker that is the efficient cause of all things, and in all things that propounds an end to it selfe, and the end of every …hing, you know, is the perfection of the thing; so that here we gather, that all the perfection of the creature is without it selfe, for if the end be the perfection, and the end to which every creature is carried, is without it selfe, it must needs be, that, it hath no perfection, nor excellency within it selfe: hence it is, that every creature is bound to doe something for another, the inanimate, and vnreasonable creature for man, and man for God: because all are made for a further end. The Almightie God himselfe, the All-sufficient God, that hath no efficient cause, and, by consequent, no end without himselfe, he may doe all for himselfe, and for his owne sake, and his owne glory; if he will dispense with the creature, and doe good or ill to the creature, and make himselfe the end of all that he doth. I say, he may well doe it: for he hath no higher end; But if any creature shall say, I will seeke no further end, but to hauehave an happines and perfection within mine owne compasse, it is all one, as if the herbe should say, I will not be beholding to the Sunne, but I will liue of my selfe, or I will not be beholding to the rayne, &c. this creature must needs perish, because his end and perfection is without himselfe altogether; It is as if the hand should say, I will seeke a perfection in my owne spheare, as I am such a part, as I am such a member, without looking to the soule, that giues life, or without looking to the rest of the body it subsists in, this is the way to destroy it: So it is with every creature; if it seeke a perfection within it selfe, it is the undoing of it selfe. On the other side; when it denies it selfe, when it emptieth it selfe, when it lookes for nothing within its owne compasse, but goes out of it selfe, and out of every creature besides, to that Ocean of happines, from whence it must receiue all the perfection it hath, I say, therein consists the beatitude, and blessednesse of the Creature.
Secondly. As that is one argument, to shew the emptines of the creature,It is in continuall motion. that the happines of it is without it selfe altogether, and therefore it must needs be emptie, so this is another Reason, which you shall finde in Eccles. 2.Eccles. 2. Every creature, naming divers of them, the Sunne and the waters, and the winde, the severall generations of the creatures, whereof one goeth, and another succeedeth; thus the Wiseman concludes, sayth he, all things are full of labor, man cannot vtter it. And he prou…s it by this, The Sunne riseth, and sets, and is never at quiet, the Clouds goe about by their circuits, and never remaine still in their places, the water is still ranning to and fro, some Rivers are running to the Sea, some running out of it, so that all things are full of labour. Now what is the end of all motion, and of all labour? Beloved, when any man, or any thing moues it selfe from one place to another, it is out of a desire, out of an appetite to be there rather then in the place where it is, there is no appetite or desire but of something that is wanting: for, if it had the thing, it would hauehave no desire to it, and therefore it is carried to something without it selfe: So that the motion of the creature is a signe of the imperfection of it. Besides, whatsoever moues, it moveth to get that which it hath not, yet it is in possibilitie to hauehave it, and it hath it not: for, if it had it, the creature would rest there, it would remaine in that terme, it would stand still vponupon the Center; but, because it wants somthing it hath not, therefore it moues it selfe, and therefore it labours. Now when you see this is the condition of every Creature vnderunder the Sunne, we see all things are full of labour, and sorrow, and man that is the Lord of them (you know what is sayd to him, that in labour he should eate his bread, and all his life should be full of labour) it is an argument of the imperfection, and of the vanitie & indigence of the creature, and that what it hath it must hauehave elsewhere.
Last of all; you shall know it by this, that whatsoever the creature hath,It hath all by participation. it hath it but by participation, it hath nothing of it selfe; as in things that are made hot, some things are more hot, & some things lesse hot, it is an argument they hauehave not hotnes in themselues, but there is something else that is perfectly hot: for that which hath but a part, it presupposeth that there is something else that is the whole, of which that is but the part: If you looke vponupon all the goodnesse, excellency, and beautie in the Creatures, you see some creatures hauehave it more, and some lesse, which is an argument that there is something else without the creature that hath a Sea of perfection, that is full of goodnesse, full of excellency, as the Sunne is full of light, and as the Sea is full of water, and this is not within, but without the Creature. Now the Creature being thus imperfect in it selfe, it hath somthing communicated to it from day to day: for if there be a continuall neede, there is a daily supply that it must hauehave, and it that fayle, or be not so good as it needs, the Creature languisheth. This is so in every kinde: if it be in matter of life, if meate, or drinke, or Physicke, or ayre be wanting, the creature dayes for it: for it hath not in it selfe, it is communicated from another. And so likewise, if it be contentment, if it be refreshing, if it be joy, without which no creature is able to liue; if that be wanting, if God withhold his hand, that there is not an influence into it, the Creature languisheth according to the proportion of that defect; if it be in matters that belong to eternall life; if the Lord withhold his hand, if he shut vp his hand, they perish eternally. And so we may say of all things else. So that this is the condition of every creature, it is exceeding emptie; Man himselfe is emptie, and so all other creatures besides are, there is no happines to be found in them, there is no satisfaction, there is no contentment to the soule of a man. If I should goe through the particulars, you should finde it so. If you aske, where this happinesse is to be found? whether in riches, or in matter of estate? Surely, it is not there:Riches of two sorts. for riches are but of two sorts, either they are naturall riches, such as meat, drinke, and clothes; or else they are artificiall riches, things that consist in exchange, that are invented by art, to be the measure of them for commutation; it cannot consist in the naturall; for what serue they to but to maintain the body? and what doth the body serue for but for the soule? and if this were all, what should become of the principall part of man, that which is indeede the man himselfe? Besides, it cannot consist in credit, in estimation, in honour, surely, it cannot consist in that: for that is in the power of another, and is not in a mans owne power, and the happinesse and blessednesse of any thing, the contentment which consists in the power of another, and that in the power of the Creature, it cannot make a man happie, it can giuegive little contentment to him.
Besides;Honour of two sorts. As we said of riches, so we may say of honour, and glory, it is either emptie glory, as the Scripture often cals it; That is; glory that is gathered from vaine things, as apparrell, or houses, or learning, or knowledge: for there is nothing that brings true prayse, but grace onelyonly, as nothing drawes shame after it properly but sinne, it is not in this, for this is a deceivable thing, it is a shadow that hath no substance to answer it, or else, it is true honour and credit, and if it be that, that is but the shadow that followes the substance. And therefore our blessednes, our contentednesse, and satisfaction, rests rather in the thing from whence this credit is gathered, then in the credit it selfe: for that is but a shadow that sometimes followes it, and somtimes it doth not, sometimes it is a larger shadow, and sometimes a shorter, though the body be the same.
I might goe through many others,The Wiseman proveth the insufficiencie and emptines of the Creature. but I will rather confirme all this to you, that I hauehave said of the emptines of the Creature, by that testimony that is without all exception, That is; By the testimony of God himselfe, even the testimony of the Scriptures,By three Arguments. in Eccles. 1. 2. where the scope of the Wiseman is to set out this poynt, that we are now vponupon; That is; The emptinesse of the Creature.
First;1. Argu. Sayth he, vanitie of vanities, all is vanitie. That is; There is in the Creature an excesse of vanitie, as you know, that is the height of the Hebrew Superlatiue, vanitie of vaniti…s. Besides, it signifieth a heape of vanities, a nest of vanities, a wondrous exceeding great vanitie, such as he knew not how to expresse what that vanitie is that is in the Creature. Beloved, it is a vaine thing, we say, that cannot profit, and therefore we see in the 2. verse, What remaines to a man of all his travels, or what avayles it, or what profits it, according to that in the Gospell, which is the best expression of it? Sayth our Saviour, Put the case thou hadst all the good things in the world, that all the glory of the world, that all the riches in the world were in thy possession, yet, sayth he, when thou shalt loose thy soule, what is all this? It cannot helpe thee to saue thy soule, what wil it profit thee? That is; It is an unprofitable thing to make vsus happie. Besides, in this the vanitie of the Creature is seene, that it is of a mouldring, vanishing nature. Isa. 40. Rom. 8. those two places expresse it:Isa. 40. 8. Isa. 40. 6. All flesh is grasse, and all the glory of it as the flower of the grasse. That is; As it is expressed in the next Verse, as the grasse is of a fading nature, so is the Creature it selfe, and as the Flower of the grasse, sets out all the excellency, all the gifts, and beautie of the Creature that is found in it, The spirit of God blowes vponupon it, and the grasse withers, and the flower fades away: so in Rom. 8. the Creature is subiect to vanitie. That is; It is of no abiding condition, it withers, and wasts, and hath nothing in it, to maintaine it. Besides, it is called vaine: because it is not able to bring any enterprise to passe. You would thinke the Creature were able to doe much, but you see what the Lord sayth; A man thinkes he is able to build a house, or he thinkes he is able to watch a Cittie. No; sayth the Lord, if I withdraw my selfe, thou shalt be able to doe nothing, nor any Creature whatsoever. What is said of that, may be said of any thing else. A man thinkes a Horse is a Creature that will stand him in much steade in the day of battayle, but a horse is but a vaine thing. And so it is of all other Creatures, they are not able to bring any enterprise to passe, herein is the vanitie of them.
But now this is but the simple expression of vanitie; Let vsus consider (for what can we doe better since we are vponupon this argument) what arguments the holy Ghost vseth to perswade vsus of this truth, that there is nothing but emptinesse in the Creature. My Beloved, I beseech you, harken to it: for all of vsus thinke there is too much in the Creature, we should not seeke it as we doe, our thoughts and affections should not be so much stirred about it as they are, if wee did not thinke there were something in it. I say, consider the arguments which the holy Ghost vseth, I will but name the places in briefe to you, you may reade them in these two Chapters at your leasure, it will much helpe to bring them to your memory. First, sayth the holy Ghost, there is nothing but vanitie: for, sayth the Wiseman, when I looke vponupon the whole universe, vponupon the whole frame of things, this I finde; first, a great instabilitie in them, one generation commeth, and another goeth, the Sunne riseth, and the Sunne setteth, there is nothing constant vnderunder the Sunne. Now the happinesse of a man, that which will giuegive content to a man, it must be some stable thing: for a man cannot rest but vponupon some Center, vponupon some place, where his soule may finde some quiet, and therefore an vnstable thing, that is in continuall passage, is not able to giuegive it rest.
Secondly;2. Argu. Sayth he, there is no new thing under the Sunne: (Marke it) for, sayth he, if you goe through the whole course of things, you shall finde nothing new, one generation comes, and another generation succeeds like it. And so forward, that as in the waues of the Sea, one followes another, till they be all broken vponupon the shore; so it is in the succession of generations, and there is nothing in one generation but what was in another, because, sayth he, the Sunne riseth and sets, the winds goe to and fro, they goe about by their Circuits. And so the waters in the springs, and in the Rivers, they goe and come, and there is no new thing vnderunder the Sunne. What shall wee gather from that? Why this, that there is no satisfaction to the soule of a man. And therefore, sayth he, the eye is not satisfied with seeing, nor the eare with hearing. Those are the onelyonly disciplinall senses we hauehave; you know, all the knowledge you hauehave, is gathered by the eye and the eare. Now if there be no new thing vnderunder the Sunne, but all things are the same; hence it is that the minde of man when it looks about it, can finde nothing to giuegive it satisfaction, for there must be some newnesse, some varietie, something, that we hauehave not here, that the soule seekes after. But, sayth he, you shall find nothing but the same, nothing but Identitie.
But,Ob. if it be objected, there is some thing now that was not before, and there were some things before that are not now;
The Wiseman answers thus,Ans. those things that were done then, they are forgotten, they are not had in remembrance; And so likewise the things that are now will be forgotten. And therefore there is no new thing. Indeede, in grace there is some thing new, there is a new Creature, there are all things new within and without, there is a new Iudgement, a new Conscience, new affections, every thing is new, all things are become new there. Let him that hath grace, looke about him, and there is some thing new, he comes into a new Company, he is brought into a new world, his eye sees things, his eare heares things that never entred into any mans heart. That is; into any naturall mans heart, which onelyonly hath to doe with naturall things, let him looke into the word of God, there is a newnesse: for the more you reade it, the more you desire still to reade it, the more you heare it, still you finde some new thing discovered: Looke on the depth of those mysteries, looke on the consolations of the spirit, still there is some thing new in all the wayes of God, that belong to the new Creature, still thou shalt hauehave a fresh renewed vigor in every thing, that satisfieth the soule of a man, and there the eye is satisfied with seeing, and the eare with hearing. In all the workes of Nature, there is some thing new.
The third and last reason that he vseth to shew the emptinesse of all things under the Sunne,3. Argu. is, because that which is crooked cannot be made straight, and that which is defectiue, can none supply; That is; There are many things in the Creature, that are crosse to vsus, that fall thwart vponupon vsus, there are many ils that we finde in our selues, and in all the things we hauehave to doe with. But, sayth he, if you looke vponupon the Creature, there is nothing that is able to make straight that which is crooked: the daughter of Abraham that was crooked, all the Creatures both in heaven and earth, were not able to make her straight. A perverse and crooked minde, who can make straight? Crooked Children, who can make them straight? Crooked affections, inordinate feares, and inordinate griefes, who can rectifie them? And so, likewise, who can supply that which is wanting? When he lookes vponupon all this, and sees it in the nature of the Creature, he concludes vponupon all this, that all is vanitie.
When he hath done all this, he goes further, and confirmes all this by experience of his own;By his experience. and now there were two things wherein Salomon did excell, which all men would desire vpō earth. That is; Greatnesse of Wisedome; And, secondly, Greatnesse of estate; And, sayth he, first before I come to the particulars, let me say this to you concerning my experience, and see whether the arguments that are taken from thence, be not strong arguments to expresse the vanitie of all things under the Sunne; Sayth he, I was a King in Ierusalem, a mightie man, and therefore able to hauehave experience of those things that other men had not, I had oportunities that other men had not. Secondly; As I was a King, so I was such a King as exceeded in all kinde of wealth, and abundance of all things, as never any before, or any that came after; so he sayth of himselfe, and therefore he had more libertie, and more experience, then any of the sonnes of men besides. Moreover, he had better meanes to finde out good and evill vnderunder the Sunne, because of the largenesse of his Wisedome.
Last of all, sayth he, I gaue my selfe to this, I se my selfe to search and finde out, His experience.what is good and evill to the soones of men. Now, if you would know what Salomon found, sayth he, there are but two things wherein this experience consists; That is; to know what is in wisedome and folly; Secondly, to know what is in great estate.
First, for matter of wisedome, he concludes thus,Of the vanitie of wisedome. he that increaseth in wisedome, increaseth griefe. That is; Let a man goe either way, sayth the Wiseman, (speaking of morall and civill wisedome, not of sanctified wisedome, for that is another thing.) Now the question is this, among the Creatures wherein vanitie is seene, sayth he, he that increaseth knowledge, increaseth sorrow: for when a man is a wise man, he findes many defects, he sees all the miseries a-farre off that are comming vponupon him, he lookes to all the corners of his vnhappines, which are hid from another that is foolish. And therefore, sayth he, the more that a man seeth, the more misery he seeth, and the more misery he seeth, the more his griefe is increased and multiplied. Besides, he that increaseth wisedome, increaseth griefe: for he sees many defects, he seeth many things out of order, many things in his owne soule, many things in his own family, many things in the Common-wealth, many things in the Church, many things in the course of nature, but all a mans wisedome will not remedie it; now when a man sees ill, and is vnable to helpe, in such a case, sayth he, he that increaseth wisedome, increaseth griefe. Besides, if the things themselues that are knowne, cannot giuegive any filling, any contentment to the soule of a man: certainly, the knowledge of them cannot doe it; for the knowledge cannot goe beyond the thing, there is more in the thing then in the knowledge of it. But there is a vanitie, and a curse lyes vponupon all the Creatures, and therefore, he that increaseth wisedome, takes much paines, & hath little for his labour, it costs him much paines, much wearinesse in reading, and searching, and when he hath done all this, as there is a vanitie in the Creature, which is knowne; so there is in the knowledge it selfe.
But,Ob. you will say, on the other side, there is some thing then in folly▪ if a man be ignorant, if a man know not that which a wiseman seeth.
No;Answ. there is a madnesse in that, there is no happines or contentment there: for such a man multiplies griefe,Of the vanitie of folly. but it is of another kinde; for evils come vponupon him, and he cannot see how to prevent them, they lye vponupon him, and vndoe him before he is a-ware, he is full of gray harres, and knowes it not, as it is sayd of Ephraim. These are the fruits of folly, he is precipitate, and runs into mischiefe, he fals into quick-sands, and hath not eyes to discerne it, So he that increaseth folly, on the other side, likewise, he increaseth griefe. This, sayth Salomon, I hauehave found out, therefore it is not in folly, nor in wisedome, I gaue my selfe to know wisedome, and madnesse, and foolishnesse, I know also, that this is vanitie and vexation of spirit. That is; both wisedome and folly. Folly, because it is madnesse, and Wisedome, because it increaseth griefe.
Now for the other, for the matter of his estate, I will be very briefe in it,Of the vanitie of outward things. you shall finde there, that he proues a vanitie in that, by an induction, going through all the particulars almost that the sonnes of men enioy vnderunder the Sunne. And first he beginnes with Laughter & Iollitie, Laughter.that which commonly every man seekes after, sayth he, I thought, I would indevour my selfe to see if there were any contentment to be found in that, but it is not there, sayth he, I sayd of Laughter thou art mad, and of Ioy, what is this that thou dost? These three things he sayth concerning Iollitie, concerning that carnall mirth, wherewith men refresh themselues.
First; Sayth he, I finde it a madnesse: because it sets a man a-worke vponupon trifles, when he hath greater things in hand, madnes, you know, is humorous, exulting and reioycing in vaine things, and intending of idle things, and letting goe things tending to our profit, as a mad man cares for nothing belonging to his health, or his wealth, but bestowes himselfe in picking of flowers, or in doing some idle things, sayth he, there is a madnes in this to consider, that in the middest of sinne, and of danger, and in the midst of so many great bvsinesses and imployments, in the midst of that labour that God hath given to the sonnes of men, for them to be full of mirth and jollitie, this is madnes. That is one of his censures of it.
The second is, it is Folly; Folly is a stupiditie, when stupiditie possesseth the soule of a man, that it is not able to judge of things that are presented to him, that is folly, so, sayth he, I found this is jollitie and carnall mirth, it breeds stupor, and takes away all taste and relish from me, that as a man that tasts sweete things, is not able to finde the relish of his Beere or Meate; so, sayth he, when I had tasted of jollitie, and carnall mirth, it caused me to difrelish all things: for that is the disposition of folly, when it takes away the sense that we should hauehave of other things, when it stupifieth a man; stupiditie and folly we expresse one by another. Last of all; What doth it? That is, it passeth away like as musicke, there is nothing left, it goes and leaues nothing behinde it, yea, it leaues sadnes, if any thing, and sinne behinde it, the thing passeth away in a moment, but the sinne remaines, and continues, This is his censure of that part, namely, carnall mirth and jollitie.
Then he comes to the rest, which I will but name;Wine. Then, sayth he, I gaue my selfe to wine, to see if it were in that. After this, I gaue my selfe to great workes, Great workesto make stately buildings, to shew my magnificence. After this, to get great store of Servants, Store of Servants.great possession of Sheepe, and Beeues, & to get a great retinue, to liue in much pompe. After this, I sought all pleasant things; I made my selfe Paradises; Paradises, i. e. pleasant Orchards.That is; Orchards, and Vineyards, and Gardens. Likewise, I sought Singing men, and singing women. All these things, sayth he,Singing men, &c. In those he found. I sought for. And this is the verdict he giues vponupon all this, this I found.
First, that in doing this, I tooke hold of folly, though my wisedome,Folly. in some measure, restrained me, yet I tooke hold of folly; That is the nature of these things, when a man is conversant with them, they depriue him of wisedome, they leade him on to folly; That is; They draw a man on to sensible and outward things, to corporall things, they abstract and withdraw his minde from God, and from wisedome, and from spirituall things; this I found, sayth he, that the more I had to doe with them, the more my wisedome forsooke me, the more I tooke hold of folly, the more it grew vponupon me, the worse I was by medling with them, and by being conversant with them.
Secondly; Sayth he, I found an emptinesse in all;Emptinesse. I found them emptie Cisternes, I looked for contentment in them, but I found none.
Thirdly; not so onelyonly, but I found a vexation of spirit,Vexation. for that which is sayd of Riches, that they are Thornes, (they are such Thornes as doe not onelyonly choke the good seede, but they pricke and gall vsus) so it may be said of these, they hauehave Thornes in them, there is vexation of spirit in them.
But he addes further, fourthly, sayth he, I found they gaue me no rest neither day nor night;Restlesse care. That is; All the while I was conversant in them, I was full of care, and trouble, and thoughts; whereas those that are vacant from such things are at rest, they hauehave rest in the night, and in the day, but I hauehave none; As if he should say, he that will be occupied in all things of this nature, he shall finde a restlesnesse in his soule.
Fiftly; sayth he, I found that I had my labour for my travaile;Sore travaile. this fore travaile I had, and that was all that I had. As if he should say; I found no comfort to answer it, I found no fruit from them, I found certaine labour, but vncertaine refreshments from them: This I found, that they cost me much trouble, and paines, but when I came to enioy the fruit of them, to receiue comfort from them, then they fayled me, then they deceived me. Moreover, sayth he, I sound no happinesse in them, no rest: for I was weary of my selfe, and of my life, and of all my labours, that I had wrought vnderunder the Sunne: for how could he finde that there, which was not there? for if God had ever sowne any happinesse in the Creature, he might hauehave reaped it from the creature, but in all these things it was never sowne: the Creature may giuegive as much as is in it, but to giuegive more is impossible. And therefore, sayth he, I fought diligently to see, if there were such a thing there, but I found it not.
Againe; Sayth he, moreover, when I had gotten all this,No comfort. yet I found this, that I was not able to take comfort in it: for I saw that was the gift of God; That is; Further than he gaue me power to receiue any comfort from all the things that my hand had gotten, further I could not: for, sayth he, who hasted after outward things more then I? the meaning is this, I indevoured, to the vttermost of my power, to finde out contentment in the Creature, who could doe it more, with more diligence, who could hast after outward things more, and with more attention seeke for all the contentments that are to be found in the Creature then I? And yet, sayth he, I found it was not in me, but God dispenseth that according to his owne pleasure.
The last thing of all, the last argument he hath against it,We must leaue them. is, he must leaue all, I must leaue it.
But then comes an objection,1. Ob. I, but I shall leaue it to my Sonne?
True,Answ. sayth he, there is also a vanitie in this, for, sayth he, first I tooke paines in equitie, and in wisedome, and honestie, but I shall leaue it to him that hath not taken paines for all this. As if he should say, I shall leaue them the estate that I hauehave gotten by wisedome, but I cannot leaue them my wisedome to guide the estate when they hauehave it. This, sayth he, I found in my sonne for the present, this I saw in Rehoboam.
But whereas it may be said,2. Ob. who knowes what he may be?
Sayth he,Answ. this is a mi…ery, that I know not what he will proue; or, put case I could know what he would proue, who knowes what his sonne may proue? So that all this estate that I hauehave gotten, it shall not stay with them, it may be: for this is the nature of Gods blessings (marke it) that they abide not but vponupon that Center where God hath set them; if they come to a man that is wicked in his sight, they are vponupon a Center, they are in a place where they will not rest, they will not a…ide; fire, if be out of its place, water, if it be out of its place, it is still wrastling, (though for a time it may be kept there) till it returne to its owne place; So it is with all those outward blessings; It is true, evill men may hauehave them, and perhaps their heires may hauehave them, but, if they be not right in Gods sight, these things will roule from them, they will not be at rest, as it were, they will not be established there, but they will goe to their proper Center. This he expresseth in the last Verse, This is a vanitie (sayth he) that a man must gather, and heape vp, to giuegive vntounto him that is good before God, this also is vanitie. So that, if he had knowne what a one his sonne would hauehave proved, yet he knew not what his other sonne would hauehave proved, and that all his estate should abide with him. Now, in all this, yet, sayth he, two things I hauehave observed. And, Beloved, what shall I say more?What due is to be given and acknowledged to be in the Creature, declared in two things. What can I say more then Salomon said in this poynt, to teach vsus the vanitie, and the emptines of the Creature; yet wee must not take from the creature more then we should, we must giuegive its due to it, yet, sayth he, two things hauehave I found: One is, that wisedome is better then folly; As if he should say; Looke vponupon the whole vniverse, and see the varietie of the Creatures vnderunder the Sunne, with the Creatures and the workes of the Creatures, this I finde, that wisedome is best of all; though wisedome be a vanitie, though it be vaine, because it cannot helpe vsus to true happines, it fals short there, yet, sayth he, it is the best thing vnderunder the Sunne, as the light is better then darknesse, and the sight better then blindnesse: for, sayth he, wisedome teacheth a man to direct his way, it guids a man, when another man knowes not how to goe to his journeyes end: wisedome teacheth a man how to avoyde mischiefe, when a man that is in the darke, stumbleth vponupon it, and cannot see it; That is the reason he giues; And yet, sayth he, there is a vanitie in it, sayth he, if you looke vponupon the wisest man, and the most foolish, the same event befals them, the same sicknesse, the same troubles, and vexation, the same death, as dyes the one, so dyes the other; That is; for the outward appearance of their condition there is no difference; Againe, there is a forgetfulnesse of both, both are swept away, both passe, and are blowne over, and they are even alike, the wiseman as well as the foole; But, sayth he, there is this difference, Wisedome is the best of all vaine things vnderunder the Sunne.
The second thing, that he hath found, is, that to enioy them, to take the comfort, the profit, the benefit, and refreshment, that may be had from all the blessings of God, that he hath given vnderunder the Sunne, it is a better way, and there is lesse vanitie in it, then to heape vp still, and not to enioy it. This I found, sayth he, that this is the best way for a man, to take the present benefit, this is the wisest way, so that this be remembred, that you enioy them with weaned affections, that you doe not so enioy them as to commit Idolatry with them: for, if you doe so, indeed then there is a vanitie in them; for then the Lord lookes vponupon you with a jealous eye, as that he will destroy both the things, and the man, as a jealous man will destroy the adulterer and adulteresse. There is a vanitie in them then, but to enioy them with weaned affections, this, sayth he, I found to be the wisest thing vnderunder the Sun, rather then to heape vp, and increase possessions, and not to enioy them. This is that which Salomon sayth. If a man say now; But I finde contentment and satisfaction, though Salomon found none, I finde I hauehave a sweetnes in enioying pleasure, and mirth, and a high estate: Why, consider, if thou doe, I will say but this to thee, it is an argument, that thou committest Idolatry with them, and therefore God hath made thee like to the very things themselues. You shall finde the Psalmist speaking of Idols, say; They hauehave eyes and see not, they hauehave hands and handle not; and he addes this, they that trust in them are like to them. That is; This is the curse of God vponupon those that worship Idols, the Lord giues them vp to as much stupiditie, as is in the Idols, that, they hauehave eyes and see not, that they hauehave eares and heare not. So, I say, when a man will so enioy these things, that he can finde contentment in them, that he can terminate his comfort in them; let him know this, that is an argument, that he is made like to them, that the curse of God is come vponupon him, or else, it may be, because thou hast not summed vp thy accounts, thou hast not looked backe vponupon them, as Salomon did, thou hast not yet runne through the course of them; if thou hast full experience of them, and the end of them, as he had, thou wouldst finde them vanitie, and vexation of spirit. So much for the first, the emptines and vanitie of the Creature.
I say this,2. Deduction There is a fulnesse in God, as there is an emptinesse in the Creature. if God be All-sufficient, it should lead vsus vntounto a further knowledge of the Creature, and so likewise it should leade vsus to a further knowledge of Almightie God. That is; To see a contrary fulnesse in him, I must runne briefly through this, Labour to see him in his greatnesse, labour to see him in all his Attributes, to see him in his vnchangeablenes, to see him in his eternitie, in his power, in his providence. You shall see in Psal. 102. 21. Psal. 102. 24.what vse the Psalmist there makes of the Attributes of God; I said O my God, take me not away in the midst of my dayes, thy yeares indure from generation to generation, thou hast before times laid the foundations of the earth, and the heavens are the worke of thy hands, they shall perish, but thou shalt indure, even they all shall waxe olde as a Garment. The meaning is this, when a man hath proceeded to this, that he sees the vanitie of the Creatures, he lookes vponupon them all, as that they will all weare and waxe old as a Garment. A garment that is new at the first, with long wearing, you know, will be spent, and will breake into holes, and at length be fit for nothing, but to be cast away. So, sayth he, shall the whole body of the Creatures be. Now, when we consider this, that it is a mans owne case, and every Creatures, let a man helpe himselfe with this, that God is eternall, and remaines for ever, and therefore, if a man can get to be ingraffed into him, to dwell with him, that will helpe him out of that weakenesse, and mutabilitie, and changeablenesse that is in the Creature; and therefore in Psal. 90. sayth he,Psal. 90. Lord thou art our habitation from generation to generation. As if he should say; When a man dwels with God, he is a safe house, a Castle, that when generations come, and goe, & times over our heads, there is a change of all things, yet he is a Rocke, he is a Castle, he is a Habitation, there is no change in him; So that, when you finde these defects in the Creature, goe home to him, and labour to see his immutabilitie, and eternitie. And so, likewise, when thou seest thy inabilitie to doe any thing, when thou seest that weakenesse in the Creature, that it is not able to bring any enterprise to passe,Gods All-sufficiencie, proved by his providence. then looke vponupon his providence, and his almightie power, in that he doth all things that belong to him, he guides them.
My Beloved, the serious setting of our selues to consider the providence of God, and his almightie power, will discover to vsus his All-sufficiencie more then any thing besides. In briefe, consider this (to perswade you a little of the necessitie of it, that you may be fully convinced of it, that every particular, and every common thing, must needs be guided by him,Gods providence, proved and directed by him; I would aske but this question) First, are not all made by him?By the Creation. you will grant that, that every Creature, even the smallest, are from him, there is no entitie but from him: Certainely, then there is an end of it: for he made nothing but for some end; and, if there be an end of it, he must guide it, and leade it to the end, otherwise, he should leaue the building imperfect, otherwise he should but begin a worke, and leaue it in the middle, otherwise the Creature should be lost, and perish, and that through a default of his. But there cannot be said to be any default, any want of goodnesse in him, in the great builder of things, and therefore, it must needs be …hat he guides every Creature vnderunder the Sunne, even the smallest of the Creatures, he guides, and directs them to their ends. Providence is nothing else, but to guide, governe, & direct every Creature to their severall ends, and businesses, to which he hath appointed them. Besides, how is it that you see things sitted one to another as they are? Is it not the providence of God? When vousee the wheeles of a Watch fitted one to another, when you see the sheath fitted to the sword, you say this is some Art, this is not by accident; Even so it is in nature, you see a fitting of one thing to another, in the body, in the Creatures, in every thing in all the senses, in the Sunne with the ayre, in the eye with the light and the colours, with the transparent medium.
The fitting of one thing to another, shewes that there is an Art that doth it,The constant course of things. the providence of God. Besides, the constancy of things; we see, they goe their course. Those things that come by accident, that come by chance, and not by providence, they fall out vncertainely, now one way, and then another, but, we see, all the workes of nature, goe in a certaine constant course.
And, lastly; Looke but vponupon a house, or a family;The necessitie of one gouernour and disposer of things if there be not a providence, it will quickly be dissolved; there is not any family, but it will be so; and therefore, there is a neede of government also in the great family of the world: and if there be a government, it must needs be by him: for by man it cannot be governed: for the preservation of every thing is in the vnitie of it, and therefore, you see, any thing that is divided, that is the dissolution of it, as when the soule is divided from the body, and when the body is divided from it selfe; So, likewise, in a family, or in a Common-wealth, when it is divided, looke how farre it goes from vnitie, so neere it comes to perishing, and the more peace, and vnitie, the more safetie. Now, if there were not one guider of all these, if there should be many guiders, there would be different streames, there would be divers well-heads, and if there were divers principles of things, that swerue this way, and that way, there would be a division in the nature of things, there would not be a vnitie, and by consequence, it would be the destruction of them. And therefore, of necessitie, first there must be a government, or else how could the family stand; and if there be a government, it must not be by man; and if it be not by man, it must be by one that is God.
Now the objections in briefe;Ob. we see many things are casuall, and you may strengthen the objection out of Eccles. 9. 11.Eccles. 9. 11. I see (sayth he) that the race is not to the swift, nor the battell to the strong, nor yet riches to a man of vnderstanding, but time, and chance befals every thing.
To this,Answ. I answer, in a word, that it is true, there are chances that fall out in all these things, that we call properly casuall, or accidentall, when some thing comes betweene a cause, and the effect, and hinders it. As when a man is going a journey, and an Axe-head fall off, and either wounds him, or kils him, it comes betweene the effect, and the cause, betweene his doing, and that which he intended; if the fire be burning, and water cast vponupon it, and hinders it, that is casuall, because it takes off the cause from its intention; So it is in this, wherein the Wiseman instanceth, when a man is strong, and some accident comes betweene, and hinders him from obtaining the battaile, when a man hath wisedome, and some accident comes betweene, and hinders him from obtaining favour; This is that which we properly call chance. Now it is true, there is such a chance in the nature of the thing, but yet, consider this, though this chance be contrary to the particular causes, yet it hath a cause, and it riseth from the vniversall cause; so that it is called chance; because it thwarts, and comes betweene the intention of the particular cause, but it doth not differ from the intention of the vniversall: for those accidentall things hauehave a cause, as well as the things that we intend, hauehave a cause: somewhat there is that is the author of all causes, that is the first of all causes, and therefore it is impossible, that any thing should be totally by accident. And therefore, I say, whensoever you finde this, it is so farre from being casuall, if you looke into it exactly, that then the providence of God is most seene in it of al others, so far is it from comming by chance; because those things that are done by particular causes, according to their intention, we vsually ascribe it to them, but when there is an intercurrent action comes, that we call chance, that belongs to the vniversall cause, and is to be ascribed to him, and hence it is, that the Lord vsually in the dispensing and administring of contingent things, he turnes things rather by accidentall causes, by casuall things, then by those causes that hauehave influence into their effects; because his owne hand is most seene in it, he gets the greatest glory by it, when he turnes greatest matters by a small accident, as we turne a great Ship by a little Rudder, therein his power and his glory is seene. And therefore, I say, when you see such a vanitie in the Creatures, labour to see the more fulnes in God; if there be such an emptines, such a mutabilitie, such an instabilitie in the Creature, looke vponupon his immutabilitie, and his eternitie, and labour to be partakers of it. When you see such an inabilitie in the Creature, to bring its enterprises to passe, labour to see his almightie providence, and to be perswaded of it, to think with thy selfe, there is not the least thing without this, there is not the least Creature that makes a motion, this way, or that way, but as it is guided and directed by him.
I would willingly adde but this one word concerning the tryall, when we hauehave said so much of the All-sufficiencie of God, and of the emptines of the Creature,Examination, or Tryals of our beliefe of Gods All-sufficiencie. All the question is now how farre we practice this: Let every man examine his owne heart, and aske himselfe these questions.
First, if a man beleeue that All-sufficiencie that is in God, why doth he terminate his affections in the Creature? If there be nothing in the Creature, but emptines, why doe you louelove the Creature? why doe you feare the Creature? why doe you reioyce in the Creature immediately as you doe? Beloved, if there be nothing in that, but all be in him, we should see through the Creature, we should looke beyond it. It is that which is said of Shisack, 2 Chron. 12. he was but the viall, through which Gods wrath was powred vponupon Israell; so it was true of Cyrus, he was but the viall, through which Gods goodnesse was powred vponupon Israell. If you did looke vponupon every man, vponupon every friend, and every enemy, vponupon every Creature, he is an instrument of good, or hurt to you, but as an emptie viall in it selfe, through which God powres either his goodnes, and mercy, or else his wrath, it would cause you not to sticke vponupon the Creature, not to wrangle with men, not to hate men, or to be angry with them: for that is but the viall: It would cause you againe not to be proud of the friendship of men, not to be secure in them, not to trust in them, not to thinke your selues safe in them: for they are but vials, through which God powres his mercy, and goodnesse towards you. Consider whether you be able to doe this. Looke on David, when Naball sent him a rough answer, an vntoward answer, he was exceedingly moved at it: When Shemei did the same, yea, and to his face, in a farre greater measure, he was not moved, what was the reason of it, but, because when he looked to Naball, he forgat God, he saw not God setting Naball a-worke to giuegive such an answer, he looked not to Naball as a viall, but as if he had beene the principall in the action in hand, and therefore he was ready to fly vponupon him with impatience (as you know how angry he was with him) but when Shemei did curse him, he had reason, he thought, to be quiet, and not in the other case: because he looked on Shemei as a viall: God (sayth he) hath bid him doe it, and therefore he goes to God, and not to Shemei.
Beloved, if you doe beleeue this All-sufficiency in God, and this emptines in the Creature, why are you not able to doe this, not to louelove the creature, not to terminate I say, your affections in them, but to vse this world as though you vsed it not. That is; All the things in the world, all the men in the world? for indeede you would vse them, as if you did not vse them, if you did see an emptines in them, and a fulnes and an All-sufficiencie in God.
Secondly; If we doe beleeue there is an All-sufficiencie in God, why doe we goe out from him to take in present commodities, to avoyde present dangers? Why doe we not serue him with the losse of all these? For if he be All-sufficient, it is no matter what thou loosest, thou hast enough, if thou hast him. You may see it in Paul (to resemble it to you, to shew you what I would hauehave said) sayth he, we serue the living God, we take much paines in our Ministery, we suffer much, but hauehave nothing but imprisonment, nothing but fastings, and whippings, and stonings; and why doe we it? for we trust in the living God, and we thinke him to be All-sufficient: when he sayth, we trust in him, that is implyed. I say, now looke to thy selfe, art thou able to serue him, without looking to present commoditie? Art thou able to doe as they did, when they were sent emptie, and yet were willing to doe the worke, and were content to hauehave no wages given them, because they trusted in God, & thought he was sufficient? you see, our Saviour put them vponupon it; it is true, they lacked nothing, but yet that was the tryall. Moses, when he might hauehave had present commoditie, he left all, he left the Court of Pharaoh, he left Egypt, and went emptie away, he did not turne aside to these present Commodities, why? because he thought the Lord was All-sufficient. And so Abraham, he left his Fathers house, and came into a Land, where he had not a foote; because he thought God was All-sufficient; God speakes to him, vponupon that occasion, feare not Abraham, thou art in a strange Countrey, where thou hast no body to provide for thee, yet I will be All-sufficient. Those that wandered vp and downe in sheepes-skinnes, and in Goats-skinnes; no question, they might hauehave had outward comforts aswell as others, if they would hauehave tooke that course that others did, but they were willing to leaue all present commodities: because they trusted in God, that he was All-sufficient. They suffered (sayth the Apostle Heb. 11.) the spoyling of their goods, they lost all, and wandered vp, and downe, and had nothing but dens to lye in, in stead of houses, and sheepe-skinnes, in stead of cloathes. This they did, because they thought him to be All-sufficient.
I say, Consider whether thou be able to doe this, to let goe present wages, present comforts, and commodities, & not to turne aside to them: for, if God be All-sufficient, what neede is there of them? If there be enough in him, why should you step out to them? Moreover, if God be All-sufficient, why doe we sticke so much vponupon particular meanes, to say, if such meanes be not vsed, I shall be vndone, if he be All-sufficient, it is no matter what the meanes be, he is able to bring it to passe. It is vsuall with men to say, if such a thing sayle me, I am vndone, and if such an evill be not removed. What are these but particulars? this sticking vponupon particulars is a signe we thinke him not All-sufficient. Isa. 60. 10. See what an expression there is for matter of meanes, He that walkes in darkenesse, and sees no light, let him trust in the Lord God; he that walkes in darknesse, and hath no light, yet, if God be All-sufficient, put the case, there be no meanes at all, put the case there be vtter emptines, that there be not a sparke of light, but that thou walkest in darknesse and seest nothing to helpe thee, if he be All-sufficient, trust in him, let him that hath no light, but walkes in darkenesse, trust in the Lord: for he is then able to helpe him.
Againe, if we thinke him to be All-sufficient, when we loose any particular means, it is but the scattering of a beame, it is but the breaking of a Bucket, when the Sunne and the fountaine is the same. Why should we be troubled at it? If we did thinke him to be All-sufficient, when one meanes is broken, cannot he finde out another, if he be All-sufficient? When he said to Paul, that all the soules with him should be safe, you see, there were divers meanes, all were not able to swim to the shore, and the Ship was not able to bring them to shore, but yet, by broken boards, and by one meanes, and another, all got to the shore; So the Lord brings things to passe in a strange manner, sometimes one way, sometimes another, he breakes in peeces many times the Ship, that, we thinke, should bring vsus to shore, but casts vsus on such boards as we did not expect; so he doth in the meanes both good and evill, somewhat comes in, and brings vsus helpe that we never thought of. An enemy comes in and doth vsus hurt, that we never dreamed of, and those, that we had our eye fixed vponupon, it may be, doe neither of them.
And so likewise, if God be All-sufficient, if he be thus exceeding great, consider, if thou see thine owne vilenesse, thy ignorance, thy emptinesse, in comparison of him. When Agur looked vponupon God, and saw his greatnes, Pro. 30. he cryes out, that he had not the vnderstanding of a man in him. When Iob saw him in his greatnes, he abhorred himselfe in dust, and ashes, he had spoken once, and twice, but he would speake no more. And so Abraham, when God appeared to him, sayd, I am but dust, and ashes; whether art thou able to say thus when thou lookest vponupon God in his greatnes? First, art thou able to say, I hauehave not the vnderstanding of a man in me; That is; Canst thou see the emptinesse, and vanitie of thy owne knowledge? Canst thou learne not to murmur against God, in any of his wayes? Canst thou learne to captivate, and bring vnderunder thy thoughts to the wayes of Gods providence? Canst thou doe, as Iob did, saying, I hauehave heretofore taken exceptions, and murmured, and was discontented, and wondered at the wayes of God, and the workes of his hands, I hauehave done this once, or twice, but now I will doe so no more? Iob knew God as well as we know him, but when God spake out of the whirle-winde, and made knowne his greatnes to him, this was the fruit of it to Iob, though he had spoken once, or twice, that is, before that time, yet now he would doe it no more. Canst thou be content to see the Lord going all the wayes that he doth, setting vp evill men, and putting downe good men, causing the Churches to wither, and the enemies to prosper? Canst thou see all this, and yet sanctifie him in thine heart. Art thou able to say, that he is holy in all his wayes, and in this to see the greatnesse of God, and thy owne folly and weakenes? Canst thou say, that thou art but dust, and ashes, and to say it in good earnest? Canst thou looke on thy selfe as on a vile Creature, as Peter did, saying, Goe from me: for I am a sinfull man? Then I will beleeue, that thou hast seene God in his greatnes, I will beleeue that thou hast seene him in his All-sufficiency, that he hath represented himselfe by his spirit into thy soule, in some measure, when thou seest these effects in thy soule, when thou seest thy ignorance, and thy vilenes, when thou seest what an emptie Creature thou art, sure this is another thing, by which thou mayst judge, whether thou hast experience, whether thou hast practised this doctrine, that we hauehave delivered of the All-sufficiencie of God, and of the emptines of the Creature.
Moreover, if God be All-sufficient, why are we then so readie to knock at other mens dores? Why are we then so readie to goe to the Creature, to seeke helpe, and comfort, and counsell from it, and to knocke so little at his doore by prayer, and seeking to him? for, if he be All-sufficient, thou shouldst be abundant in prayer, thou wouldst take little time to looke to others, thy chiefe busines would be to looke to him, not onelyonly in praying to him, but in serving him, and pleasing him: We knocke at his doore as well by the duties of obedience, as by prayer, and seeking to him; if thou thinkest him to be All-sufficient, why dost thou not doe this?
Againe, if thou thinke him to be All-sufficient, why art thou not content to be at his immediate finding? Put the case, he deprive thee of all things else, and doe with thee, as Parents doe with their Children, who giuegive them not a penny in their purse, but tell them they will provide for them, why art thou not content that God should doe so? What, if he strip thee of all thy wealth, of thy libertie, of thy friends, so that thou canst looke for nothing but immediately at his hands, to feede thee as he feeds the Ravens, and the Lyons; if he be All-sufficient, why dost thou not trust in him, in such a case, and rest vponupon him?
Againe, lastly, if thou thinkest God to be All-sufficient, why dost thou not when thou hast any service, or dutie to doe, either belonging to God, or man, why dost thou not resolue vponupon the doing of it, without looking to the consequence whatsoever it be? For, my Beloved, if he be All-sufficient, then all our care should be nothing but to doe our dutie, and to leaue the successe to him. A servant that thinkes his Maister is able, and willing to giuegive him wages, and provide for him sufficiently at the end of the day, or the yeare, or the end of his service, he will be carefull to doe his worke, without looking to his wages, without making provision for himselfe, and so, if thou beleeue God to be All-sufficient, thou wilt seeke no more but to finde out what thy dutie is, what rule thou oughtest to walke by, what service thou owest to man in such a case, how to keepe a good conscience in such a businesse, in such a straight, in such a difficultie, thou wilt set thy wits a-worke to finde out this, but when thy wit is over-running thy dutie, and thou lookest to the consequence (if I doe this and this, this will befall me) that is a signe thou thinkest not God to be All-sufficient, thou thinkest thy Maister cannot provide for thee, but thou thinkest I shall be poore, when I hauehave done his service, and therefore I will provide for my selfe, I shall want comforts, I shall hauehave enemies come in vponupon me; if thy Maister be a Sunne, a Shield, and a Buckler, and an exceeding great reward, and thou beleevest him to be so, thou wouldst finde out onelyonly thy dutie, and it is no matter what the consequence is; So you see the three men did, we hauehave resolved that we will not worship thine Image, and whereas you tell vsus of casting vsus into a burning fiery Fornace, that we care not for, God is able to deliver vsus, they did see Gods All-sufficiencie, and therefore they did the dutie. Certainely, Belovid, in any difficult case, no man will doe his dutie, except he be perswaded that God is All-sufficient; Those three men would never hauehave refused to worship the Idoll, except they could hauehave said, and thought in their hearts, God is able to deliver vsus out of thy hands, O King. This they sayd, and resolved to doe. And so Daniell resolved to doe his dutie, and not to goe a steppe out of the path, besides the Rule; Well; he shall be cast into the Lyons denne; yet he keepes his resolution firme; it was enough for him to doe his dutie, for the consequence of it, he left it to God: for he knew he was All-sufficient. You see, God watched over them, and delivered them all. And so likewise, in refusing to eate of the Kings meate, Daniell would not pollute himselfe, it was not lawfull for him being a Iew, it might hauehave cost him life, for ought he knew, if he had looked on the his consequence, but he resolved to doe it: Sayth the Text, he resolved in his heart to doe it, & committed it to God. And we see in all these three cases, God shewed himselfe sufficient: So he doth, when we looke to our dutie sincerely, and faithfully, when we doe it, and looke not to the consequence, he is then All-sufficient, and will shew himselfe to be so. And the like we see in the case of Mordecai, he thought it was a sinne to bow to Hamman, who was an Amalekite, he would not doe it; Well, but they shall all be destroyed, he, and all the Iewes; He tels Hester confidently, the Church should be delivered, but he knew not how, but, sayth he, if it be not by thy hands, thou shalt fare the worse for it, but certainly, sayth he, deliverance shall come to the Church, one way, or other, God is All-sufficient; Herevpon she resolueth, saying in effect, whatsoever be the consequence, I will doe it, it is my dutie. And, you know, God shewed himselfe All-sufficient in delivering her, and him, and all the people of the Iewes: So, I say, if thou wouldst finde out whether thy heart beleeue all this, that is delivered, whether thou doe practise it, or no; Consider, if thou canst doe it now or no: Consider, what thy dutie is vponupon every occasion, & never looke to the consequence, either to the losse of preferments, of riches, or favour: for God is All-sufficient, he can bring it in. Be it againe, on the other side, such crosses, and losses are like to follow vponupon it, yet he is All-sufficient, so that thou dost it more or lesse according to thy opinion of his All-sufficiencie.
So much for this time.
FINIS.