The Scripture Directory for Church Officers and People, Exposition 2 · Part 1
THe Divine Pſalmiſt, at the ſecond Verſe, doth in a pathetical manner, reprove all his ungodly Enemies, who were alſo Enemies to God and his Church, as well as to him; and his Reproof is full of Reaſonings. As
1. That all the earthly good and advantage they ſeek after, is a vanity, it's a lye: They will never find it to be that to them which they expect: They are but a ſhadow, which is nigrum nihil, a black nothing.
2. Their attempts againſt the godly, will be fruſtrated, for God ſetteth a part the godly man for himſelf: This is his Treaſure, this is his Apple of his eye, which he will certainly defend. Thereupon he exhorts them to Repentance, which is accompliſhed, by communing with their own hearts on their beds. They are to take the ſolemneſt and moſt ſerious time to conſider of their waies; for all their wickedneſſe was committed for want of conſideration. Intellectus cogitabundus, is principium omnis boni, Oh conſider this ye that forget God!
This Repentance preſuppoſed, he preſſeth two Duties.
1. To offer the Sacrifices of righteouſneſſe; To be diligent in the Worſhip and Ordinances of God: and that with an holy and godly cleanſing of their lives from all impiety.
2. To put their truſt in the Lord. Even Bellarmine on this place, confeſſeth this is added, That they might not preſume in their own works, or in their beſt religious performances, but muſt reſt their ſouls wholly on the grace of God in Chriſt.
Now the Pſalmiſt, having given this ſpiritual counſell, he informeth us of two different dispoſitions, or two ſorts of men: For although there be various Interpretations and conjectures about the place, yet I pitch on that as moſt genuine.
The firſt is, The Natural and Carnal diſpoſition which is in the ſpirit of every unregenerate man; Who will ſhew us any good? They diſpiſe the counſell given; they think that theſe religious duties, are for no good at all; therefore they manifeſt their deſires after ſome terrene and worldly happineſſe.
Secondly, There is the Charectar of a gracious and regenerate man; Lord lift thou up the light of thy countenance upon us. Thus this text, like Rebecca's Womb, hath a prophane Eſau, who eſteemed a morſell of meat above his Birthright, and a holy Jacob ſtriving within it.
I ſhall begin with the firſt, wherein you have repreſented, What is the heart-wiſh, and ſouls deſire of every man, till ſanctified; even to go no higher, then to have happineſſe in the enjoyment of ſome creature, and not God himſelf. So that in the former part, you may obſerve,
1. The number of thoſe who have this diſtempered palate, many; even every man, till by Regeneration, he is enabled to ſet his affections on things above.
2. Their ardent affection, They ſay; that is, both internally, in their affections and deſires, as the fool ſaid, There is no God; and alſo with the tongue externally, manifeſting this corrupt heart within.
3. There is the object which their whole heart is carried out unto, To ſhew us any good; that is, any good or content of the creature: For, it's ſpoken oppoſitely to God, as appeareth by the words following. They do, as it were, deſire the Devils offer, which he made to Chriſt, That the glory of the world might be ſhewed them; and they will worſhip the Devil, and commit any ſinne, that they might enjoy it. And although it's true, that the things of this world are but a ſhew, the Devil doth bu… ſhew the worlds glory; yet to ſhew here, is to give to enjoy; to make them to partake of it. As Pſal. 60.3. Thou haſt ſhewed thy people hard things: which was the making of them to drink the Wine of aſtoniſhment. Even as to ſee Heaven, to ſee death, is to partake of them. Obſerve,
That no Natural or Ʋnregenerate Man, can lift up his heart any higher, then unto a worldly Happineſſe and content in the Creature.
When you have in the moſt powerfull and moving manner, diſcovered ſpiritual duties, and the neceſſity of Converſion to God, yet they matter it not; they will ſay, Who will ſhew us any good? That as it is with the Swine, though Pearles and precious Flowers be thrown unto her, yet ſhe trampleth them under her feet, and deſireth her draffe, and the loathſome mire; ſo it is with them.
To bring this coal of fire into your boſome, let us conſider ſeveral Propoſitions.
Firſt,The general Character of the godly and the wicked. That herein lyeth the general Character of thoſe two Citizens which Auſtin ſpeaks of, one who builds up Babylon, and the other who builds up Jeruſalem. That the one doth frui utendis, and uti fruendis, but the other is clean contrary. The whole world conſiſts of two ſorts of men, the one who are of the world, the other, though in the world, yet not of it. As John 17. Believers are ſaid to be given to Chriſt, out of the world. As a man may be in England, who is not yet an Engliſh-man; he cannot ſpeak the language, he cannot conform to the cuſtom and manners of the Nation. Thus it is here; the godly, they are indeed in the world, and are of it alſo in reſpect of natural propagation, but not by divine Regeneration. As the Fowles, though at firſt God created them out of the waters, yet they fly up into the Heavens, and delight to be ſoaring in the air. Thus it is with the Regenerate man; he is now made a new creature, old things are paſt away, and his affections are ſet upon things above: This earth is turned into fire. But the wicked man, he like our body of the earth, is earthly; even his very ſoul is in a ſpiritual ſenſe ſo, and their love to the creature, is the predominant quality, and ſo like a ſtone he falls into this center. Now Auſtin of old, did fully expreſſe the contrary inclination of theſe two: That the wicked man doth frui utendis; that is, he doth enjoy as his utmoſt end, and terminateth his appetite in ſuch things as his utmoſt happineſſe, which only he is to uſe as meanes to a further end. As if the Iſraelite ſhould have made the Wilderneſſe inſtead of the Land of Canaan to him. This is the crooked and perverſe inclination of the ſoul, wholly contrary to that Image of God, which man was made in. So that the very Heathens could obſerve, that though God made man with a countenance caelumque tueri, yet they cried out, O curvae in terris animae & caeleſtium inanes: The body is upright, but the ſoul is bowed down, like the bodies of beaſts, like wormes and Serpents that crawle on the ground. And therefore the wicked are the Serpents ſeed, not only becauſe of enmity to the godly, but becauſe they lick up, and live upon the duſt of the earth, even upon earthly things. Every wicked man, he makes ſome creature or other to be as a God, and ſo the ultimate end to him.
To clear the hainouſneſſe of this wretched temper, conſider
Secondly, That all the good things, which the creatures do afford unto us, All good the creature affords, ſhould lead us to God the univerſal good.they are but as meanes to carry us to a further end. They are but as the rounds of the Ladder, not to ſtand upon, but thereby to aſcend higher, even to Heaven. So that as the world is a Glaſſe, to repreſent the inviſible Attributes of God, his Wiſdome, Goodneſſe, and Power; thus all the comforts we can have by any creature, they are to be as ſo many mement…es that there is a better and more univerſal good, and that we have the creatures to uſe only, not to enjoy. Thus the Apoſtle, 1 Cor. 7. They that buy, as if they bought not; they that uſe the world, as not abuſing it. Some expound abuti, as it is ſometimes taken for valdo uti: but howoſoever, he abuſeth it, that doth not uſe it, as if he uſed it not, with an holy weaned affection from it. Hence then, to enjoy any creature, ſetting it in Gods room, in the heart, is a direct breach of that firſt Commandement, Thou ſhalt have no other gods beſides me. And for this reaſon, covetouſneſſe is called Idolatry, Col. 3 5. Inſomuch, that every natural man, hath one thing or other, on which he commits Idolatry, and therefore doth as highly offend God, as he that worſhips ſtocks and ſtones, giving divine adoration to them. The Scripture cals that, The abominable thing. Thus it is, when the heart of a man is faſtned upon any creature, as the ultimate ſcope and end of his deſires; we may ſay to him, Oh do not this abominable thing! Yea, this Idolatry is more dangerous, by how much it is the more ſecret and hidden in the heart. And as the Papiſts have invented a world of ſubtile diſtinctions to make their Idolatry lawfull, no leſſe ſubtile is the heart of man in this ſoul Idolatry.
Thirdly, Take notice that there is an higher and groſſer ſort of unregenerate men, then happily this expreſſion will comprehend, and that is thoſe, who make ſuch things as are formally and expreſsly evil, the good things they would have ſhewed to them. Such are all groſſe and prophane ſinners, who live in the daily practice of ſome loathſome ſinne: Theſe are a degree higher in wickedneſſe then thoſe in my text, (though they may be reduced to them;) for here the Pſalmiſt ſpeaks of ſuch things as are lawfull and good in themſelves. Honours, Wealth, humane greatneſſe, comfortable Relations, theſe are good things in themſelves; and to ſay, Who will ſhew us them? in a mortifyed and ſubordinate manner to God, had been no ſin: But when they come in competition with Gods favour, they had rather have them then Gods light of his countenance, this demonſtrateth impiety. But as for the prophane man, his appetite is more corrupted, for he cals evil things good; he loveth thoſe things exceſſively, which he is not to love at all. The other loveth Honey, but he eateth too much of it, and that kils him; this eateth Poyſon, and feedeth of that, one drop whereof is immediately mortal. But to theſe, I ſhall not enlarge my ſelf.
Fourthly, Conſider this, That the Schoolmen do well place in every ſinne, a a two-fold reſpect; There is the Averſion from God, and the Converſion to the creature. For ſeeing the ſoul cannot like the earth, hang upon nothing, but it muſt have ſome Object or other to ſatiate it ſelf with, if it hath not God, it hath the creature: Now, as ſoon as ever it turneth to the creature, it turneth its back upon God. I ſpeak of the ſinfulneſſe of man in this reſpect, that he turneth to the creature too much, leaving God. Now as there is this in our corruption, ſo in our Converſion or Regeneration, there is the clean contrary; there is averſion from the creature, and converſion to God, It doth not only make a man caſt away his ſinnes, but alſo all creatures, ſo farre as they hinder the love of God; for now they are riſen with Chriſt. And as if a worm ſhould be made a man, it would no more crawle and creep on the ground; thus when a divine Nature, or a Nature from above, is beſtowed upon us. Not only love to ſinne, but love to Father, Mother, or life it ſelf, is inconſiſtent with the grace of God in our hearts, when it's exceſſive.
All naturally deſire felicity.Fifthly, It is acknowledged by all, that there is imbred in a man, an appetite or deſire after felicity and happineſſe. This Ariſtotle and others, do abundantly confirm. Man by nature, hath ſuch a capacious heart, and the ſouls appetite is ſo vaſt, that it's more then the Horſeleech, or the Grave, that ſayeth alwaies, Give. The ſoul hath a Sheoll, that is alwaies asking, and never ſatiſfyed. Now then, if there were a good regulated deſire after this ultimate good, where and in whom it was, this were to be encouraged. If the meaning of theſe in my text, had been, Who will ſhew us that which is indeed the chiefeſt and moſt reall good? they might have been encouraged, like thoſe that asked what they ſhould do to be ſaved. But though there be in the generall, an inclination to ſuch a bleſſedneſſe, yet wofull and dreadfull is the miſapprehenſion and blindneſſe of all men naturally about it; ſo that miſtaking the main end for which they came into the world, it's no wonder if at laſt they fall into the pit irrecoverably. There were above an hundred Opinions amongſt the Heathens, in what true Felicity did conſiſt; but though ſome were not ſo groſſe as others, yet all come ſhort of the true end: That knowing of the only true God, and Jeſus Chriſt whom he hath ſent, in the knowledg of whom is eternal life. Neither are many Chriſtians much better then the Heathens in this reſpect: for although they know that God is the chiefeſt good, in the enjoying of whom, through Chriſt, is only bleſſedneſſe; yet practically, in reſpect of their hearts and lives, ſome place their happineſſe in Riches, ſome in Honours, and ſome in Pleaſures; and theſe to whom David ſpeaks here, that did love vanity, that cryed out for earthly comforts: they were not Heathens deſtitute of the knowledge of the true God, but ſuch who lived in the Church of Iſrael; only they were deſtitute of the ſanctifying power of God within. There is then acknowledged in all men, ſome innate appetite, whereby they would have a full and chief good, which might compleatly ſatiate and fill the ſoul.
Sixthly, The perſwaſion of what is the beſt good, The perſwaſi… of what is the beſt good and which is chiefly to be deſired, is wonderfully diverſifyed according to the ſeveral inclinations, humours, and conditions of men.and which is chiefly to be deſired, is wounderfully diverſifyed, according to the ſeveral inclinations, humours, and conditions of men. So that ſome place it in one thing, and ſome in another: One ſaith, Give me this good, there is none like that; Another ſaith, Give me that good, there is none like that. So that theſe many in the text, do not all deſire the ſame; yea, one matters not that, which another would go through fire and water to obtain. The voluptuous man, he doth not matter wealth or riches, let him enjoy his pleaſures, and he envyeth no rich worldling; the earthly worldly man, he matters not honour and credit, let him get riches, and he regards not a good Name. Populus me ſibilat, at mhi plaudo. The Apoſtle is thought to bring all that an earthly heart can deſire, into theſe three heads, 1 Joh. 2.15, 16 17. For ſpeaking there terribly againſt the diſpoſition of theſe in my text, that they ſhould not love the world, he brings an Argument from the contraries, The love of the Father cannot be in ſuch an one; They can be no more together, then Dagon and the Ark: The hand filled with dirt and ſtones, cannot at the ſame time, be filled with precious Pearles: He that is joyned to the Lord, is one spirit with him; and he that is joyned to the earth, is made earth with it. Si terram amas terra es, ſaid Auſtin. And hereupon the Apoſtle giveth ſome examples and inſtances of the things of this world, that are like Jaels milk to Siſera, fairly inticing, but afterwards mortally wounding: and although ſome think there is not an exact and full partition, yet others do judge ſo. And by the luſt of the fleſh, they underſtand, all pleaſures and delights; by the lust of the eye, all earthly and covetous deſires, as Achan ſaw the Babyloniſh garment, and wedge of gold, which made him ſinfully covet it; and the pride of life, that is, all ambition, all proud and high deſires after the great things of this world.
Haec tria pro trino numine mundus habet.
This is the worlds Trinity, and there is no man inordinately addicted to any creature comfort, but it may be comprehended under one of theſe three heads. Now when the Apoſtle had given us an Inſtance of theſe things, he giveth another Argument againſt immoderacy after them; This world paſſeth away. They will rot in the grave, when holineſſe will abide for ever.
Seventhly, That the preferring of the creature above God, though it be the ſinne of all man-kind, and as large as Original ſinne it ſelf, yet like that, How hardly this ſin is diſcerned, untill a man be enlightned by Gods Spirit.it is hardly diſcerned and diſcovered. It's almoſt unperceivable, unleſſe we are enlightned by Gods Spirit, when we ſet up the creature above him. It's true, there is a groſſe manifeſt and palpable way, which is ſeen in every covetous and ambitious, or luſtfull man: theſe do ſo plainly make either their belly their god, or their gold their god, or their preferment their god, that all men can eaſily condemn them for it; becauſe what is in their heart, empties it ſelf into foul and ſhamefull practiſes. But then there is the mentall, and ſoul deifying of the creatures, when the heart is ſecretly ſtolen away, and doth inſenſibly depend on, or exceſſively love ſuch a thing; and this is hardly to be diſcerned. No doubt, but the third kind of hearers, and ſo Demas, were farre from thinking that they loved the world more then God. So that as the nature and operations of the ſoul are in their Phyſical conſideration little known, much leſſe in their Theological. Now although the tendencies of the ſoul may be various and multiforme, ſome to one Object, ſome to another, yet ſelf is that great Diana, ſelf is the Belzebub; all things in Religion, even God himſelf, is referred to ſelf, till a man be ſanctified. So that the heart being herein thus deſperately deceitfull, we are often and often to commune with our own ſelves, whether ſelf be renounced, whether ſelf be ſubordinated to God; whether we can ſay as Mephibaſheth to David, Let Ziba take all, ſo that the King be ſafe. Thus let honours, creatures, ſelf and all periſh, ſo that God and Chriſt be exalted. Every man, even he that ſeemeth to be the beſt, hath cauſe to ſearch, whether he be yet above creatures, as well as ſinne.
The Demonſtrations of this Truth, that no man Ʋnregenerate, can aſcend any higher, then to ſome earthly content and Happineſſe.
All have loſt the Image of God, which alone did elevate the ſoul.And firſt, This will palpably evidence it, that every man by nature, hath loſt the Image of God, which only did elevate man, and made him qualified for the enjoyment of God, as his ſuitable Object. God made man after his Image, which was righteouſneſſe and true holineſſe: ſo that as he made a woman like man, for man to delight in, ſo man was made like God, to delight in him. Then Adam deſired no other good but God: While he continued, he was above the creatures in his affection, as well as in dominion. He that had power given him to rule over all creatures, could alſo rule over all his affections. He did not over-love any creature, or delight in it, but ſubordinately to God. Oh glorious and bleſſed eſtate! But now we have loſt all this; this Image is defaced: Now Sampſon hath loſt his hair: Now the Bird is deprived of her wings: Now we are not able to lift up our hearts to him. Hence is that expreſſion of Jehoſhaphat, 2 Chron. 17.6. His heart was lift up in the waies of the Lord. You ſee even a regenerate man, hath much adoe to raiſe up his dull, frozen, and earthly heart, to enjoy God in Chriſt. He doth, like the Artificer, that with ſome Engine, and great drawing, gets a peice of timber up to the top of that Houſe he is a building, ſuch heaving, and pulling, and tugging, is a godly man forced to uſe, to get his heart up to God. An unregenerate man then, who hath nothing of this Image of God repaired in him, no wonder if he hath an heart like Nabal's, even a very ſtone, that ſinketh down heavily within him. This loſſe of Gods Image, is that which beateth downward, and makes the earth to ſwallow us up, as it did Dathan and Abiram. As the body deprived of the ſoul, preſently falls flat to the ground, and there it lyeth; thus doth every man deſtitute of Gods Image.
And Original corruption is come in the room of it.Secondly, This Image of God being thus loſt, in the room thereof, ſucceeds Original pollution: For this light, cometh an univerſal darkneſſe and confuſion. Now this native pollution, that is a depravation of the whole power, and all the faculties of the ſoul, puts the ſoul off its hinges; it takes off the Charriot Wheeles: It makes man love, where he ſhould hate; reſt where he ſhould move: It makes Princes go on foot, and Servants ride. In a word, the ſoul is now turned upſide down. God the Object, whom he ſhould with all his ſoul and might delight in, now he loveth not at all; and what he is allowed to love in meaſure, and ſubordination, that he doth over-love. So that who ſo doth duely conſider, what diſorder and confuſſion Original ſinne hath put the heart into, he will ſee it cannot be, that God ſhould be duely honoured and eſteemed by a natural man. This curious Watch is now broken all in pieces. And as you ſee, a Paralitical hand is weak and quaking, not able to faſten upon any thing, ſo is now the ſoul of man towards God. Inſomuch, that Ambroſe complained of it, as our great miſery, that (Cor noſtrum non est in noſtrâ po…eſtate) our heart is not in our own power, but is carried hither and thither, up and down, as the force of original corruption doth drive it. How abominable then are thoſe Doctrines that advance the power of nature? Some determining, that a man is able by nature to love God above all things, and that it's as eaſie to do things in reference to God, as the creature. If (ſaith Molina, no mean Jeſuit) I have power to throw my money into the Sea, why cannot I as well give it to a poor man, out of love to God. Such preſumptuous Doctrines as theſe, ariſe from the ignorance of that horrible confuſſion and diſorder which is now upon all by nature.
Thirdly, If a godly man, though regenerated, and partaking of the Divine Nature, If the godly man is yet conflicting with this ſinne, then it muſt needs reign in an unregenerate man.do yet grapple and conflict with this ſinne, of creature affection above God, then certainly an unregenerate man is over-maſtered with it. For this we may conclude on, that what all the regenerate men are combating with, that is victorious and predominant over all natural men. It's true, the regenerate men differ in their fightings and conflicts; ſome do find it a greater difficulty to looſe and wean their affections from one thing more then from another; and ſo the natural man, one is more eaſily captivated to one earthly good then another: yet in the general; As …here is no unſanctifyed man, but one creature or other reigneth or ruleth in his heart; ſo there is no godly man, but ſomething or other it is, that he can hardly mort…fie, ſome ſecret and ſubtile motions of ſoul he hath. So that did not grace check and with…tand that creature, that object would damn him at laſt. If Eve, though in a ſtate of Integrity, could be tempted by an object alluring ſenſe, how eaſily then may we be enſnared? You read, when our Saviour ſpake that amazing ſentence, That a Cammel might as well go through the eye of a needle, as a rich man be ſaved; they made this unverſal exclamation, Who then can be ſaved? What rich man, might have been a proper conſequence, but they ſay in the general, Who then? implying, there is no man, no not a godly man, but if God ſhould not keep down that Cammels bunch, he would have ſome creature or other to be as affectionately and prejudicially to his ſalvation, carried out unto, as the rich man to his wealth. I then, the godly man can ſo hardly ſay, Whom have I in Heaven but thee, and in earth, in compariſon of thee? no wonder if the earthly man fall down to the ground, as the Aegyptians, like a ſtone into the Sea? That which is fighting and active in a regenerate man, muſt needs be conquering in an unregenerate.
Fourthly, That ſinfulneſſe which cannot be rooted out The common gifts and graces of Gods Spirit, never cures this evil.and conquered by thoſe things that are above nature, and are in the next degree to grace, that certainly will abide prevalent till grace it ſelf come. That which Eliſha's Servant, nor his Staff will do, but El…ſha muſt come himſelf, that is hardly cured. Now thus it is; an unregenerate man, may have great abilities, may have the common gifts and graces of Gods Spirit; he may be admirable in the whole way of Religion; and yet this man who hath God and Chriſt ſo often in his mouth, may have the world and creatures more in his heart. So that he may in his heart, ſay, Who will ſh…w me any good? when yet at that time, he may ſay, Lord, lift up the light of thy countenance. For, this latter is not deſired heartly, nor is he indeed weaned duplicate page duplicate page and ſet looſe from other things. The New-Teſtament is full of ſuch ſad Inſtances. Take Judas, a famous Apoſtle, eminent in Gifts and Miracles, often in communion with Chriſt, yet he never got his heart above the bagge; all the Sermons, all the Prayers, all the conference with Chriſt, did not make him aſcend higher. So that a mans duties and expreſſions may be high, even when his heart is as low as the earth; yea, when corrupt ends may put a man upon zeal and fervency: It's a creature that gives fire to all this heat. Thus the third kind of hearers, that received the word with joy, it was the deceivableneſſe of the creature that undid them. Demas cleaveth to the preſent world, and that makes him forſake Paul, either totally, or in ſome ſpecial ſervice. If then, an immoderate heart to the creatures, may conſiſt with duties, gifts, and many inlargements, and much aſiſtance in holy duties; if theſe are not able to caſt out theſe Jebuſites, no wonder the natural man cannot.
The point is proved from the nature of Converſion.Fifthly, That a natural man cannot ſet his heart higher then upon ſome creature, appeareth in the true nature of Converſion: For that is not only turning from ſinne but the creature alſo. Exceſſive love to lawfull things; otherwiſe, is no more conſiſtent with grace, then to unlawfull things: For, if any thing have thy heart but God, let it be what it will be, thou art yet a natural man When the Apoſtle (Col. 3.) diſcovered that the godly are riſen with Chriſt ▪ he makes theſe Inferences: Firſt, Set your affections on things above, and not on things below. And then, Mortify your members which are upon the earth: reckoning up ſeveral ſinnes. No man then, is converted, till he goeth out of all ſinnes, yea, and all creatures; and cleaveth to God himſelf. Therefore the Command is, to turn to God, even to God; he only is the terminus ad quem of our Converſion. If a man leave off his groſſe ſinnes, take upon him a religious Profeſſion; yet if he be not lifted above the world, as well as his former ſinnes, he is not Converted. It's not to God, even to God. So that a man muſt be undone, not only in reſpect of his ſinne, but all worldly hopes; he muſt with the Prodigall, begin to account the whole world but an husk; as that which will do him no good, if God be not his Father. Therefore thoſe in the Parable, though invited to the Feaſt, yet refuſed to come, it was not any groſſe ſinne hindred them, it was not unlawfull luſts that did outwardly entangle them, but thoſe creatures which might have been lawfully enjoyed, and yet they have gone to the Feaſt alſo. I have bought a Farm; I have married a Wife: Theſe were not inconſiſtent with godlineſſe, but in the immoderate deſire after them. Oh, is not this the Millſtone about many a mans neck; I have a Shop, I have a Trade, and I cannot come! Oh then, ſet this home upon thy ſelf! Hath thy Converſion taken thee off from all creatures, as well as thy ſinnes, thou dareſt not love Husband, Wife Houſes, or life it ſelf more then God? Thou doeſt eſteem the favour of God, and the light of his countenance, above all theſe things: Thou canſt truly ſay with David, as it followeth, Thou haſt put more gladneſſe in my heart, then they have had when their beſt things encreaſed. Many a man ſteppeth from his ſinnes, but into the world, and ſo falls ſhort of Heaven. The right underſtanding of true Converſion, makes it plain, that no natural man can go beyond the creature.
And from the reſtleſſe and unquiet heart of every natural man.Sixthly, It may be demonſtrated from the reſtleſſe and unquiet heart of every natual man, that doth like the Bee, fly from flower to flower to get ſome Honey, but ſtayeth not long on one place. So that theſe in the text, will every day complain, Who will ſhew us any good? Should God grant them their deſire, and give them the good they would have, yet that would not ſatifie, ſtill they would be craving; ſtill they deſire ſomething more. As you ſee Haman, though he had never ſo much honour, yet the want of ſomething ſtill he deſired, made him tormented within himſelf. Solomon writeth an whole Book, to ſhew that all theſe things are vanity and vexation of spirit; and though he ſet himſelf on purpoſe to find out happineſſe in the creatures, yet he grew weary of all. Now certainly, if a natural man could center his heart upon God, could put into that Haven, he would never ſuffer himſelf to be toſſed up and down in tempeſts and ſtormes, as he is, never having any reſt. There is no natural man that is contented with any creature he enjoyeth. Let him propound to himſelf ſuch and ſuch a condition, if he had ſuch and ſuch advantages; when he hath them, he is as far from ſolid contentment as at firſt. Zacheus his ſhooe can never fit Goliah's foot. As a man would think that the Heavens ſeem to touch the earth at ſuch a diſtance, and if he ſhould aſcend ſuch high mountains, he could go no further, but when he cometh there, he ſeeth the Heavens as far from him as before. And therefore the godly man, whoſe heart is united, and hath taken God for his Portion, for his Shepherd, for his all, as David profeſſeth, he can lie down and ſleep; he can take his reſt, fearing nothing in the world. So that godlineſſe drawing the heart to God, is the beſt Antidote againſt all diſcontents whatſoever. He that can ſay, God is better then ten Husbands, then ten thouſand creatures, he is not diſquieted, but is the ſame in all conditions; becauſe his God, his Father, his Portion is alwaies the ſame. As he in the Eccleſiaſtical Hiſtiory, when one brought him word, his Father was dead, he ſaid, Deſine blaſphemias loqui, Pater enim meus immortalis eſt. So thy Husband, thy Wealth, thy Friend, thy Portion, is the immor…al God, who cannot die: but it's not thus with the ungodly. He is like a tree in the wilderneſſe, and like the duſt blown with every wind. So that the troubleſome, reſtleſſe, and diſcontented thoughts of every natural man, argueth that he doth not, and cannot aſcend up to God.
Seventhly, It's demonſtrated thus, that if at any time natural men make their applications to God, thoſe very approaches do declare, Their very approaches to God, demonſtrate that they prefer ſomething before him.that they love ſomething more then God. For it might be an Objection, Why cannot a natural man be above the creature? Do they not in diſtreſſes, in times of calamity, ſeek unto God? May they not faſt and humble themſelves? It's granted; but even theſe duties demonſtrate, they have only a natural carnal heart, making uſe of God only to ſatisfie their earthly deſires. Hoſ. 7.14. God there by the Prophet complaineth, that they did not cry unto him, when they howled on their beds: They aſſemble themſelves for their corn and wine. You ſee, they were as carnal and as earthly in their Faſt-daies, and publique Humiliations, as in their worldly affairs; and therefore he compareth their cryes in Prayer, to the howling of Beaſts, that want food, and are ready to famiſh. Such are like Noah's Raven, that came to Noah only while ſhe wanted food, but when ſhe had proviſion, never came to him more. Thus natural men, they approach to God, but it's wholly becauſe their hearts are inordinately ſet upon the creature; it's not becauſe they delight in him.
Eighthly, This is evident, In that no natural man can truly deſire the coming of Chriſt, and the putting of an end to the faſhion of this world: Whereas this is made the Character of the godly, to look for, and to haſten the Kingdom of Chriſt. The Church cryeth, Come Lord Jeſus, come quickly. They have enough of the world. It's to their loſſe to be kept ſo long from Heaven. As the godly Patriarchs counted themſelves Pilgrims, and did look for a better Countrey. This is, or ought to be the frame of every godly man. But now the natural man can no more reach this heavenly frame, and deſire that Kingdom of Glory might come, then he can touch the bodily Heavens with his finger. Hence the going out of this world, that they ſhall not enjoy the comforts and creatures they have had, is the greateſt fear they are daily in bondage unto. It's true, a godly man hath a great part of this unwillingneſſe in him alſo; but that ariſeth, partly from the natural fear of death, or ſpiritual doubts about his condition; or becauſe earthly things are yet ſo much in heart: but he deſireth to have it otherwaies.
The Sinfulneſſe and Wofull Aggravation of this Eſtate, to be in the Number of theſe Votaries, as it were, in the Text.
The creature is unable to help us in our greateſt exigencies.And firſt, This is a very dreadfull and dangerous eſtate, viz. not to be able to lift up our ſelves above the creature, becauſe of the inſufficiency and utter inability that is in it, to help us in our greateſt exigencies. Then when the ſoul hath moſt need, then it faileth. As it's with Land-floods in Winter-time, then they come, when there is water enough, and none needeth them; but when in Summer, the greateſt drought is, and there is moſt neceſſity, then they appear not. Thus every creature ſeemeth comfortable and helpfull, when we are in our glad and merry condition; but in thoſe times, when, if ever, they ſhould be a ſolace to us, then they utterly forſake us.
Now we may take notice of three choice times wherein (if ever) the ſoul may be in the greateſt neceſſity. As
Firſt, At ſuch times, when God ſhall ſet home the guilt of ſinne upon our conſcience, and make us to find the ſting of it at our very hearts. In ſuch agonies, and ſoul bitterneſſe, bring him all the glory, profit, and pleaſure, of the creatures ſquezed together; bring the quinteſſence of them, and they will do no good. Oh, now the ſenſe of Gods wrath, the ſcorching guilt within, cannot be allayed by ſuch applications! Whereas one ſmile of Gods favour, would preſently command all the waves to be ſtill. Pſal. 39.11. When thou with rebukes doth chaſten man for ſinne; thou makeſt his beauty (or that which is deſirable in him) to conſume like a moth. Oh what a change is then made! His honours, his friends, his greatneſſe can do him no good at all. And this was experimentally true in Judas, when the guilt of his ſinne began to ſmart and torment him, ſee in what a wofull agony he is; and thoſe thirty Pieces, he ſo greedily coveted, (alas) now he dareth not keep them, he throweth them away: and his great Confederates, they never pitty him, when he cryed out, I have ſinned in betraying the innocent blood; for they ſaid, What is that to us, look thou to it? Thus all the creatures will leave thee, when God ſhall be angry. Oh look thou to it! We cannot help you; You might have been wi…er; We did not force you. Thus thou wilt find every creature to be a lye in the greateſt time of thy anguiſh.
Secondly, Another great ſtreight thou wilt be put upon, is the time and hour of Death. For then (if ever) as we are in the greateſt want, ſo the creature we have loved, ſhould moſt appear for us; but the Scripture tels us, We came naked into the world, and we ſhall carry out nothing with us. There is not any creature thou haſt inordidately deſired, that can accompany thee any longer: All muſt leave thee. Now what a ſad condition is this, to be ſtript naked of all? The good things thou haſt embraced, cannot be enjoyed any longer. Oh what would the ſoul now give for the light of Gods favour! Now a world for ſome evidence of his love: Now he cryeth out, as that Cardinall once did, If he had pleaſed God as the King, or if loved God as the creature, he had not been in that deſolate eſtate. So that it's not to be mattered, what content and comfort thou findeſt in the creature, while thou art in health and mirth, but when thou art breathing the laſt, when thou ſhalt ſee the face of creatures no more: Oh then, think how much better had it been, if I had ſpent my time and ſtrength for God, which I did for the creature!
Thirdly, Another great time of exigency is, When we ſhall be arraigned at the Tribunall of God, to be judged by him for every evil and wicked way. This is a time of the greateſt terror and horror. Then Chriſt as a Judge is before thy eye: Then the Devils thy Accuſers are all ſtanding by: Then the torments of Hell are before thee, and that burning Lake of Brimeſtone, in which thou art ready to be caſt. Oh, now which of all the creatures thou truſtedeſt in, can give thee any help! Call now to any of thoſe that were thy props, and ſee wat good they can do to thee. Where is Dives his great wealth, that could not help him to a drop of water? Oh, at ſuch a dreadfull time, would not the loving favour of God, be more then all the world to thee! Then if God ſhould ſay, Come ye bleſſed, would not this be more comfort then ever thou hadſt all thy life? And if on the other ſide, God ſhall ſay, Depart ye curſed, can any thing withſtand it? Can any creature ſay, Lord, he ſhall not go, I will ſave him; I'le deliver him? Theſe things then being thus, that there are ſuch times, when all the creatures of the world are not able to quench the fire that will conſume thee; what folly and wickedneſſe is it to mind that which will then deceive thee, and not to regard the ſavour of God, which will then be moſt precious and ready to help in this day of adverſity, that will moſt be ſeen?
Secondly, Take heed of immoderacy to the creature, Immoderate love of the creature is inconſiſtent with the love of God.for the immoderate love of that is not conſiſtent with the love of God. Thou maieſt ſpeak much, and profeſſe much to the contrary, but the inordinate love of the creature cannot ſtand with the love of God; yea, it's emnity to God. Doth not God require, we ſhould love him with all our might, all our ſtrength? So that he will not allow any love to any thing elſe but him. Indeed, when we deſire any creature in ſubordination to him, as a meanes of glorifying him, and thereby brought nearer to God; this is not aagainſt God. The Schoolmen ſay, That it's the ſame gracious habit of love, that carrieth us out to love God, and our neighbour becauſe of him; and ſo it is of every creature elſe. As we ſay, ſuch a great Houſe, is ſuch a mans: Now, though he have many ſervants dwelling there, yet we ſay, it's his Houſe, not the Servants, becauſe they are for and under him. Thus if God do chiefly dwell in our hearts, then (though we love other things, yet becauſe this is wholly in reference to God) we may truly ſay, We love none but him. But now, when the love of the creature oppoſeth God, makes us contrary to him, or makes us love him or holy duties the leſſe, then we are to conclude, That this cannot ſtand with godlineſſe. So that not only groſſe ſinnes practiſed, but any creature habitually and exceſſively delighted in above God, is alſo incompatible with it.
Thirdly, Take heed of this eſtate, becauſe it's a wofull ſnare and temptation to thee. He that is inordinately affected with any earthly comfort,Is's a wofull ſnare and temptation. this will upon all occaſions, bring him into the fouleſt ſinnes that can be imagined. He will do any thing; damn his ſoul over and over, to obtain it: As Judas, becauſe he was immoderately ſet upon gain, he betrayeth Chriſt; though he was admoniſhed of it, though he was told in particular he was the man: Though heard what a fearfull condition ſuch a man was in, that ſhould betray Chriſt, yet nothing can ſtop him, but he will ſatisfie that corrupt appetite of his. Oh then, take heed again and again, of ſuch an inordinrate appetite! It will be thy poyſon and damnation: It will one time or other put thee upon ſuch horrrible actions, as will make the hearts of others to tremble, when they hear it; yea, ſuch as thou wilt abhor, before they are committed. As it was in Hazael, Am I dog (ſaid he) that I ſhould do ſo? And truly, it is very ſad, when God, by his Providence, ſhall ſuffer ſuch advantages for thy luſt to fall out; us Judas had a bagge, Hazael a Kingdom; all which were like ſpa…kes to that tinder. The Devil findes the room then garniſhed and ſwept for him, Let a man profeſſe never ſo much love to God, and be never ſo forward in Religion, yet if he be not mortifyed to every creature, there will come a fire from without, and conſume this bramble.
The Word is unprofitable to a man, while he preferres the creature.Fourthly, This is a fearfull eſtate, becauſe the word of God, though preached never ſo powerfully, and preſſed over and over again, yet it cannot do any good, while ſuch a temper is on thee. This is the Dalilah that will alwaies entice thee. Intus exiſtens prohibet alienum. You ſee, even in our Savious preaching, though none ever taught as he did; Though this was accompanied with aſtoniſhing Miracles, yet the Phariſees, who loved the world, and the glory of men, they der…ded him. Yea, our Saviour told the very Diſciples themſelves, Joh. 5.44. How can ye believe, if ye ſeek glory of one another? And therefore, at another time, he took a little child, ſetting him before them, that if they did not become like ſuch, they could never enter into the Kingdom of Heaven. As long therefore, as any thing ſits too cloſe to our hearts, we cannot be Chriſts Diſciples. You ſee thoſe hearers, that went ſo farre as to receive the Word with joy, and to bring forth ſome fruit, yet it was the deceivableneſſe of riches, that did choak all. Never then expect, that any Miniſtry, or any Preaching ſhould ever do good to thee, while this or that creature is ſo enammouring of thee.
It is a tormenting ſinne.Fifthly, Take heed of this creature-affection, becauſe it's a tormenting ſinne. It is not only a ſinne, but a torment, and vexation withall. Some ſinnes bring a ſweetneſſe with them, though they leave an Hell hereafter; but this ſinne, for the moſt part, brings an Hell with it. What man is there, inordinately afected to any thing, that you may not call the Devils Martyr, he endureth and ſuffereth ſo much? He is under many vexations, and through many tribulations he goeth to Hell In what a fiery Furnace was Haman, though exalted ſo high above others? And doth not Solomon, the wiſe man, pen an whole Book, to inform of this, that all is but vexation of spirit? And what the Apoſtle ſpeaks of one particular, is true of all, 1 Tim. 6.9. Thoſe that will be rich, they fall into many temptations, and peirce themſelves through with many cares. They are as one Martyr in Gods cauſe, that was by his Scholars ſtabb'd all over, to death, by Penknives. Thus foreign. Inſomuch, that if you could ſee the naked ſoul of any man, inordinately affected to the creature, you would ſee it all over wounded and ſcourged, full of tormenting cares and fears; never in any quiet or ſafe content at all. Oh then, conſider what an enemy thou art to thy ſelf! Godlineſſe would be great gain to thee; It would make thee glad and rejoyce in the Lord; It would teach thee how to have all things, and how to want: but while thy heart is vaſſalized thus to the creature, no quietneſſe can be in thy bones. And what a folly is this, to be miſerable here, and miſerable hereafter?
All the things thus affected, are vanities.Sixthly, They are miſerable, who are thus craving after worldly good things, becauſe the Scripture repreſents all theſe things but as vanity; As that which is a meer lye; Called therefore often a Shadow, which the fooliſh child catcheth at, as ſome reall ſubſtance, when it is but (as was ſaid) a black nothing. Therefore you ſee Solomon expoſtulating after this manner, Why doſt thou ſet thy eyes upon that which is not, Prov. 23.5. That which at another time, the wiſe man ſaith, It anſwereth all things, and calls it a defence; yet here he ſaith, It is not: Even as the whole Creation may be ſaid to be non ens, comparatively to God. And therefore God is called Jehova: He is ſaid to be, I am what I am: All creatures have not a being comparatively to him. If then the beſt and moſt uſefull of creatures, be ſuch a nothing to God, even whole Nations, are but as a drop, or duſt; yea, they are ſaid to be leſſe then nothing; Iſa. 40.17. What folly is it, to leave the Fountain of all happineſſe, and to catch after the ſhadow? Oh then, let the godly ſoul, which enjoyeth God, when tempted by the creature to immoderate love, ſay, as the Fig-tree and Olive-tree, Shall I leave my ſweetneſſe! Shall I part with my happineſſe and bleſſedneſſe I have in God, and go and tear my ſelf with bryers? For ſo indeed, when we ſeek to the creatures for refuge in any diſtreſſe, we do with the ſheep, run into bryers, that conſume more then ſhelter. 1 Cor. 7. the Apoſtle calleth it, The faſhion of the world, not the ſubſtance; and he ſaith, it paſſeth away: Whereas God is ſaid to be alwaies the ſame▪ and to abide from everlaſting to everlaſting. Therefore if thy heart were wiſe, thou wouldeſt ſee the vanity of theſe things.
Seventhly, This muſt needs be an hainous ſinne, It's direct Idolatry.becauſe it's a breach of the firſt Commandement; it's direct Idolatry. Worſe then when we worſhip the true God, after a falſe and unlawfull manner; yet how ſeverely doth God puniſh this kind of Idolatry? How often do the Prophets threaten, becauſe of this? But now thou, who giveſt thy heart licence to delight in theſe things below, thou ſinneſt againſt the firſt Commandement: Thou erreſt in the Object of thy worſhip, and not in the manner. And is God only zealous of outward worſhip, not of inward? Is he angry only when men bow the body to wood and ſtones, and not when the ſoul is proſtituted to the creature? Maieſt thou not juſtly expect, that as God ſaid to thoſe Idolaters, They ſhould call and ſee if their Idol gods would hear and deliver them? So the Lord may bid thee call to thoſe creatures, to ſee if they will ſave thee; if they will deliver thee from Hell. Do not then wonder at the folly of Micha, who cryed, They have taken away my gods. If gods, Why did they not ſave themſelves? And thus here it is, death takes away thy gods: The fire may take away thy gods. Oh, that men would at laſt be awakened out of there blindneſſe and folly herein▪
Eighthly, This creature aff…ction is a wofull condition, becauſe it's a debaſing of a mans ſelf, and making of him a ſlave to that which he ſhould rule over. It's a debaſing of a man.All the creatures, they are made for his uſe. God, out of his rich abundance, hath provided the…e things liberally for thee, but they are given thee only to uſe. As the belly is for meates, and meates for the belly; but God will deſtroy both the one and the other. So all theſe creatures that are corruptible, they are for thee who art alſo corruptible; but God will deſtroy both the one and the other. Therefore thou ſinneſt againſt that noble End why God made thee: It was to enjoy him. He did not give a reaſonable immortal ſoul, and made thee the maſter piece of his viſible creatures, that thou ſhouldſt crawle on the duſt. Say rather with Auſtin, Fe…ſti domine cor noſtrum, & irrequietum eſt, Thou madeſt our heart, and it is reſtleſſe till it come to thee again.
Ʋſe of Admonition, to every unregenerate man, to inform himſelf throughly of his wretched and undone eſtate. Thou canſt not go beyond a creature, and therefore ſhalt never partake of that infinite eternal happineſſe which is in God himſelf. Doſt thou not plainly ſee, the vanity and uncertainty of all other things? Can any creature ſay, I will juſtifie thee; I will glorifie thee? Conſider how greately it is to thy loſſe, to leave the Sun, and go to the Starres: To forſake the Ocean, and take up a drop. Oh, will theſe things be ever as good as a God to thee. And then in the next place, Conſider how dearly the enjoying of theſe things will coſt thee. Doth not our Saviour ſay, What will it profit a man to winne the whole world, and looſe his ſoul, Mat. 16.26? If now, the whole world thou gaineſt, would be no advantage; thou wouldeſt be a wretched looſer for all that: Oh think, I get a finite good, and looſe an infinite! I looſe an eternal good, for a temporary; a particular, for an univerſal. This will be thy complaint in Hell to all eternity, for thy madneſſe herein.
Antidotes and Meanes againſt this Creature-Affection.
I ſhall now conclude this firſt Doctrine, with giving ſeverall directive Antidotes and meanes againſt this creature-affection, that ſo being looſened from the world, our hearts may be fixed on God. And
Such as prefer the world before God, cannot Pray.Firſt, Let this conſideration move you, That you cannot addreſſe your ſelves unto God in Prayer, while thy heart is not above the world. Doth not our Saviour in that direction of his to Prayer, give God that deſcription, of a Father in Heaven? And why ſo, but that we ſhould lift up our hearts and affections thither? So that as in Antiquity, the Deacon cryed, Surſum corda; that they ſhould not reſt upon the element in the Sacrament, but look up to Chriſt himſelf. Thus alſo in every duty and performance, a Surſum corda, a lift up your hearts, is neceſſary. Therefore upon this ground it it, that we may truly ſay, No natural man did ever pray in his whole life; did ever perform any one holy duty ſince he was born; becauſe he could never truly lift up his heart to God. Prayer is called, Aſcenſio mentis ad Deum ▪ Now a natual man can no more aſcend upwards towards God, then the earth can have an aſcending motion. Every creature that did creep upon the earth, it was unclean. And thus all thy duties and religious performances, which creep and crawle upon the ground, which ſoar not up high, they make thee unclean and abominable before God. Now ſhould not this Argument be like a ſword in thy bowels: What? live ſuch a life, wherein thou canſt not pray; no Prayer will do any good? Continue in ſuch an eſtate, wherein thou art not able to draw nigh to God, but art the Bird tyed by the ſnare, that would fain fly up, but is pulled back again? Thus thou haſt ſome ſighes, and ſome deſires, but preſently thou art pulled down again with thoſe clogs of creatures that are upon thee.
The heart is too noble for the creature.Secondly, Conſider, Thy heart… it is the choiceſt and chiefeſt Treaſure about thee: It is too noble for any creature. Thou doeſt diſhonour thy ſelf, in making it ſerve the creature. We ſee God himſelf, calls for the heart of a man as the beſt Sacrifice. My ſonne, give me thy heart, Prov 23.26. And Prov. 4.23. Keep thy heart with all diligence. So that as the heart naturally conſidered, is the principle of all life; and nature hath placed a wonderfull defence about it. Thus the heart ſpiritually alſo conſidered, is the chief fountain of all our happineſſe and miſery. Therefore it's ſure deſtruction, to let thy heart runne out upon the creature; that is, to make the chiefeſt of thy ſoul ſubordinate to that which is farre inferiour. It's as if thou ſhoudeſt let ſwine, or ſuch unclean creatures, come into thy choiceſt Chamber. It was a ſad calamity to Pharaoh, when the frogs and lice crept up into his Chamber, and he could not be quiet in his moſt retired room; no leſſe, yea, farre greater an evil it is, when thou ſuffereſt theſe fading creatures to get into the heart. Keep that for God alone: Nothing is to poſſeſſe that place, but God himſelf. He that filleth Heaven and earth, and makes that his dwelling place, doth alſo require thy heart. Hence it is, that the Apoſtle James calleth thoſe, who love the world, Adulterers and Adultereſſes, Jam. 44. For the heart of a man, ſhould be kept as the chaſt Wife to Chriſt, and love no other but him. Therefore when it lets looſe her deſires to the creatures, then it becomes guilty of Adultery; then God is jealous. Oh then, make more account where thy heart is placed! Look to that more diligently: for it's not fit any creature ſhould be placed nearer to that, then God himſelf. Doth not our Saviour ſay, He that loveth Father, or Mother, or life it ſelf, more then me, cannot be my Diſciple?
Thirdly, Meditate on this, That all thoſe, who ever loved the creature immoderately, Conſider that all that have over-loved the creature, have experienced the vanity of it.have at laſt, found the vanity and unprofitableneſſe of it. They have been wearied, and glutted with it. As he ſaid to that Tyrant, Satia te ſanguine, quem ſitiiſti, He gave him blood enough at laſt. So commonly, God in anger doth give thee abundance of ſuch things as thou deſireſt, but they are for thy hurt. Thou deſireſt them as the hydropical man water, or as the feavouriſh man Wine; which things, if they obtain, their diſeaſe is the more encreaſed, and they become the more dangerous. The wiſe man obſerveth it of riches, Eccleſ. Chap. 5.13. he calls it a ſore evil; That riches are kept for the owners thereof, to their hurt. Now then, is not this very dangerous to thee, to place thy heart upon that which will be poyſon and bane to thee? This is true of honours, preferments; any creature, if exceſſively deſired, will do a man hurt: It's like ſurfetting upon Honey. And this is the reaſon why God keepeth his own children in ſo many ſtreights and difficulties; he doth not give them the things they deſire: Yea, commonly God doth croſſe them in all their earthly affections and undertakings: ſo that they cannot have thoſe mercies they would have. And the Lord is herein very mercifull to them; for that which is inordinately deſired, would be alſo immoderately poſſeſſed; and ſo like too much blood, it would quickly breed mortal diſeaſes in thee. So that that very conſideration, which often makes thee grudging and diſcontented, may juſtly put thee upon thankfulneſſe: Thou maieſt bleſſe God that he doth theſe things for thee, which are ad Sanitatem, non ad voluptatem: It's Gods goodneſſe, that I have not the mercies I would have; for then I ſhould be undone. And that even the godly are apt to ſeek immoderately after theſe earthly comforts, appeareth in that reproof to Baruch, Jer. 45.5. Seekeſt thou great things for thy ſelf? Seek them not. Baruch an eminent man in godlineſſe▪ even in thoſe daies, when there was nothing but deſtruction univerſal threatned; even then he was apt to ſeek great things for himſelf. Yea, the Apoſtle complaineth of the whole Church of God almoſt at Philippi, Phil. 2.22. For all ſeek their own, and not the things of Jeſus Christ. This diſpoſition being thus in the godly, did not the Lord both quench the fire within, by ſanctifying grace, and remove the fewel from without, he would quickly be all in a flame.
Fourthly, Conſider that therefore it is, Conſider the re…ſ… why God mingles gall with the Honey of every creature.God hath mingled gall with the honey of every creature; That therefore it is, every thing is obtained with difficulty, and poſſeſſed with cares, that ſo we might not reſt upon the creature. As God made Aegypt a place of oppreſſiion and miſery to the Iſraelites, that ſo they might willingly go out, and ſeek for Canaan. Thus the Lord hath made the world a valley of teares: He hath cauſed every relation, every conditon, to have its great exerciſe, that ſo God might be all in all. That as you ſee, out of the ſame root groweth both the Roſe and the Prickels about it; ſo likewiſe out of ſame creature, out of the ſame condition, cometh both Honey and a ſting: both that which is comfortable, and that which is moleſting. Now Gods end in this, is to make thee not with Peter, to ſay, It's good to be here; but to ſeek out for a better good. Thou muſt therefore be very fooliſh, and bruitiſh, if this experience doth not teach thee. Hath not Solomon made this Motto upon all the creatures, That they are vanity and vexation of ſpirit? Not only vanity, but vexation. Wilt thou therefore lay thy ſelf down to ſleep, when there are ſo many bryers and thornes under thee. Oh ſay, This is not my reſt! Here is not all good: There is a better place then this world; and a greater happineſſe, then the enjoying of the creature. Even the wiſeſt, the richeſt, and moſt potent in the world, have not had their content, but thornes have been in their ſides, and their hath been two drops of gall to one of Honey. That Starre called wormwood, hath fallen into our waters, and made them bitter. What then ſhould we learn from this, but that it's our beſt wiſdome, and our ſafeſt undertaking to look up unto God as the fountain of all happineſſe? As of him, in whom we ſhall not have any occaſion of wearineſſe. There will never be cauſe to complain, that I find not God ſo full of comfort and bleſſedneſſe to me, as I expected. Yea, God will be unto us above all that we can expect: For, it cannot enter into the heart of a natural man, to conceive the fulneſſe and excellency of God, And therefore the natural men of the world, are commanded to taſte, and ſee how good God is. It's for want of this ſpiritual and heavenly experience, that we are ſo apt to be affected too much with the creature, and nothing at all with God.
Conſider how inſufficient they are of themſelves to help and comfort us.Fifthly, Remember, That theſe creatures, whatſoever they are for comfort, they are not originally and of themſelves ſo, but are only Inſtruments and Conduit-Pipes. And therefore they are defective in theſe Particulars.
1. They cannot give them any comfort or content of themſelves: They are not able to ſatisfie and quiet the heart. For how many have been under the greateſt mercies in the world, and have enjoyed all the outward abundance that their hearts could deſire, and yet for all that, have an unquiet diſcontented ſpirit? And the reaſon is, becauſe it's God only that faſhioneth the heart; It's he, that formeth the ſpirit. And therefore under the ſaddeſt afflictions that can poſſibly befall: we ſee God made David of a quiet and ſatisfied …pirit; he could lie down, and tak… his reſt, when his own Son was up in armes againſt him, and ready to deprive him both of life and Kingdom at once. So it's ſaid, David encouraged himſelf in his God, when he was in that ſad diſtreſſe at Zicklag. So that it's not the conditions without, but the framing of the heart within, that makes miſerable or happy. Is it not then folly as well as ſinne, to look after this or that creature inordinately, which of it ſelf cannot adde one Cubit to thy contentation? Thou maieſt be in a Priſon, yea in Hell, while thou liveſt in a vaſt and large Palace; and all this is, becauſe it's not the creature, not the Condition, but God himſelf that formeth and frameth the ſoul in a right manner.
2. As the co…dition cannot effectively work upon th…e, ſo neither can they fill themſelves with any comfort objectively, any further then God puts into them. Theſe are ſtreames that have water no longer then the Spring filleth them. That as it is with all creatures, even man himſelf, that he hath no longer a being, or exiſtence then God giveth it to him; if he withdraweth his arm, the ſtrongeſt man falls immediately to duſt. Thus it is with all creatures; they do not comfort or originally help of themſelves, but as enabled by God. The bread doth not nouriſh, but as bles't by God: The fire could not burn, when God reſtrained it; and even the garments and ſhooes of the Iſraelites, did not wax old or conſume, while Gods bleſſing was upon them. Thus then it is, no creature hath any thing of it ſelf to refreſh us with, but as God puts into it; even as the Conduit-Pipe, runs water or Wine, as it is poured into it. And thus do all creatures communicate mercies and comforts, as they are quickned thereunto by God.
Laſtly, The creature in being but an inſtrument, and having all from God, doth thereby demonſtrate how much bleſſedneſſe is in enjoying God himſelf. If a drop be ſo ſweet, how much more is an Ocean? If a Star be ſo welcome, how much more is the Sun? Therefore thou ſhouldſt ſay thus to thy ſelf, If ſuch a relation; ſuch a creature be ſo comfortable and good to me, what may God himſelf be, who is ſo full of all good? Si tanta pulchritudo in creaturâ, quanta in creatore, as the Antient ſaid?Heaven and glory cannot be obtained without a preement and tranſcendent affection to all other things. If thy heart were ſpiritual, it would aſcend thus by the creature to God.
Sixthly, Lay this above all things to heart, that Heaven and glory cannot be obtained, without a preeminent and tranſcendent affection to all others things. You cannot intend the heart and affection to other things, and to ſalvation likewiſe. Mat. 11.12. The Kingdom of Heaven ſuffers violence, and the violent take it by force. Hence it is alſo, that God requireth we ſhould love him with all our ſoul and might. Theſe things then being attained only with the higheſt and chiefeſt affections and deſires of the ſoul, how can thy heart be for Heaven and the world alſo? Hence alſo are thoſe Commands, that we muſt ſeek the Kingdom of Heaven in the firſt place; that we muſt not labour for the meat that periſheth. And hence thoſe, who endeavour after Heaven, are compared to a traveller; to one that runneth in a race; to one that combates with an enemy: Now, none can effectually mind theſe things, and other things alſo. Can a man that runnes in the race look to the Apples or fruit that groweth upon the tree, and ſeek to gather them? Is not this the way to make him certainly loſe the Crown? No leſſe ought our intention, induſtry and labour to be after Heaven, leſt we looſe the Crown of Glory. Certainly this falſe perſwaſion of obtaining the Crown of Glory ſo eaſily, and that Heaven may be had upon ſo eaſie termes, is that which damneth thouſands. For how can it be, that thou ſhouldſt ſo eagerly attend to theſe thing…? Didſt thou think, there is a greater and more neceſſary good, which will require greater affections? Shall the food of my body be got with the ſweat of my browes, and not much rather eternal Glory hereafter?
Seventhly, Neglect not this Meditation, What Heathens and ſuperſtitious perſons ha…e done in a miſguided way for ſome notable end. Conſider how … ſome Heathens and ſuperſtitious perſons have trampled upon earthly things, to attain a notable end.How have they trampled all earthly things under their feet? Who hath not heard of Crates the Thebane, that parted with all his wealth to give himſelf to Philoſophy? And how greatly will the wilfull poverty of ſome miſguided Zealots in Antiquity condemn us herein? I ſpeak not of that wilfull renouncing of earthly wealth in Popery that now is; for they do thereby provide a better temporal proviſion for themſelves: but I ſpeak of the old Hermites, and Anchorets, who miſtaking many places of Scripture, as not only in preparation of ſpirit, when God ſhould require, they did command a leaving of theſe things, but alſo actually to throw away all things, did thereby denude themſelves of all that wealth, and of all thoſe earthly enjoyments that otherwiſe they had; thinking that they could never be ſaved, if they did enjoy theſe things. Now this actual abdication of all things, is not a duty; therein they were miſguided with a prep…rous zeal; but yet in preparation of ſpirit, we ought to part with all the earthly comforts of this world: and when there may be ſpecial Commands, or particular occaſions, then we are actually to leave all; as you ſee the Diſciples and Martyrs did. Oh then, do thou blame thy ſelf for all immoderate affections to theſe things! Think how will Heathens and ſuperſtitious Perſons riſe up to thy condemnation.
Eighthly, If Chriſt hath reproved thoſe who were godly, for their external cares, when yet notwithſtanding it hath been in the root of it, from all good affection to himſelf; how much rather will he condemn thoſe who are immoderately addicted to theſe things, and that from a principle of averſneſſe to him, and weariſomeneſſe in his ſervice? Now for this reproof, you have a notable Inſtance, Luk. 10 40, 41. where Martha, out of her abundant affection to entertain Chriſt, did not as her ſiſter, ſit at Jeſus his feet, and hear his Word, but was carefull about the entertaining him; but Chriſt ſaith, Thou art troubled about many things, one thing is needfull, and Mary hath choſen the better part. You ſee Chriſt preferring a diligent attending to the meanes of grace, b…fore all kind entertainment of himſelf. Hence alſo it is, that the Diſciples were not allowed to have an inordinate affection even to his humanity and bodily preſence. They are reproved for their grief and ſorrow, when he was bodily to leave them, becauſe this hindered his ſpiritual preſence. If then, we may not in theſe caſes be exceſſive in our affections, how much leſſe in meer earthly things?