The Excellency of Christ, Section 12
SECT. 12. Sixe Lets, which keep men from Chriſt, are to be removed.
The firſt is Blindneſſe.
5. BUT I am afraid for all this, 5Dilatatiō of this uſe.leſt my perſwaſion prove fruitleſſe, unleſſe ſome certain impediments, which lie in the way, be firſt diſſolved and removed, and therefore Ile now beſtow ſome of my pains that way, as being confident, that, as when the pillars and poſtes of an old tottering houſe are taken away, down comes the houſe, ſo your former and old Diſpoſitions which I ſuppoſe are now tottering and wavering already, upon that which hath been ſaid already, will quickly fall to the ground, and be proſtrated unto Chriſt, who looks for ſuch, as are dejected and throwne down, if thoſe ſeverall poſtes, which as yet keep them up, may be pulled away both by me, and your ſelves.
1. I ſay by me firſt, who muſt ſhew them unto you, and perſwade you to throw them away.
2. By your ſelves, who muſt follow my adviſe, for elſe I can doe you no good.
For the firſt, that I may diſcharge my dutie, I ſay there are ſix maine poſts, or lets, which yet beare up many mens tottering wils, and muſt be taken away; I meane,
1. Blindneſſe.
2. Blockiſhneſſe.
3. Baſeneſſe.
4. Brutiſhneſſe.
5. Bitterneſſe.
6. Buſineſſe.
1. Blindneſſe is a main ſupporter, …. Let, B…ndneſſe.and Keeper up of the wils, and diſpoſitions of men, to make them ſtand out againſt Chriſt, and to go without him.
For, 1. as a blind man, doth not ſee a Roſe▪ and therefore cares not for it, though it be never ſo faire; ſo naturall men, being blind, 2 Corinth. 4.4. cannot ſee any ſuch excellency and beautie in Chriſt, for the which they ſhould deſire him, and therefore they care not for him, though they heare us tell much of him, they may be moved a little for the time, but I ſay they will not ſo care for him, as to go to him as they ought, away from themſelves, and away from their baſe luſts, away from their pride, and away from all their boſome ſins, who be as deare unto them, as their right eyes, and right hands.
2. As a blind man, who cannot ſee or ſmell a Roſe, being farre from it, can put no difference between a painted flower, and a true naturall roſe, ſo naturall men and women, can put no difference between Chriſt the true Roſe of Sharon, and the vain and tranſitorie delights, pleaſures, profits, which are but like painted flowers, and hence it cometh to paſſe, that they do farre preferre the vanitie of periſhing creatures, before the everliving Lord of glorie, becauſe they are not able to ſee the emptineſſe and nothingneſſe of the one, and the fulneſſe, faireneſſe, and Glory of the other, Like Eſops Cock, who preferred a barley corn, before an orient pearle, and like Eſau, who ſet a higher prize upon a pottage of Lentiles, whereby venerable *Beda … Loc.Beda underſtands vanitie, then upon his birth-right, whereby was typified the inheritance of the Kingdome of heaven, Gen. 24.34.
If you aske me how ſhall we remove this blindeſſe? Queſt.
I Anſwer. 1. You muſt pray God, Anſw. that as he opened the eyes of thoſe two Diſciples that went to Emaus that they knew him, Luk. 24.31.ſo he would open your eyes, that you may know him and ſee his glorious beautie, with the eyes of your minde, and alſo the vanitie of thoſe things, which you do ſo prize above him, or elſe I preach in vain.
2. Suffer me to compare both Chriſt and thoſe things which you prize ſo together, and do you thinke on it. For though a blind man of himſelf, cannot put a difference between flowers and flowers by ſight, yet when he hears others tell of them he may: And ſo may you be able to diſtinguiſh between Chriſt and ſinne, after you have prayed to God to open your eyes, and have heard the Miniſter ſpeak of both in the preaching of his word, which his divine Majeſtie may bleſſe unto you, who can tell, I for my part do infinitely deſire it, and pray God that it may be ſo, ſaying, even ſo, Lord, give thy heavenly benediction and bleſſing to thy word, that it may work and illuminate thoſe men and women, whoſe underſtandings are darkened that they may ſee.
Now to the matter.
As for Chriſt firſt, 1Chriſts properties.him Ile deſcribe out of the Canticles 5.10, 11, 12, 13, 14, 15, 16. concluding thence-from, that 1. he is more faire. 1Propertie.For ſo his faire Spouſe tells thoſe which inquired after him, ſaying, What is thy beloved more then another beloved, that thou doeſt ſo charge us. verſ. 9. My beloved is white and ruddy, verſ. 10. 2Propertie.of which beautie much hath been ſaid already.
2. He is moſt excellent ſtrong and valiant; For he is the chiefeſt among ten thouſand, or as the *foreignHebrew hath it,3Propertie. the very foremoſt or ſtandard-bearer, among an infinite multitude, v. ib. ſee alſo v. 15. the ſtrength of his legs
3. He is moſt rich. For 1. his head is as the moſt fine gold, even aGregor. in Loc.God himſelf, who is bIn auro in exhauſtos theſauros clementiae & miſeri…ordiae recte int… gunt. Tomſon in Lo….rich in mercy, and abundant in goodneſſe and in truth, Exod. 34.5, 6. 2. and his hands are as gold rings, ſet with the beryl, that is, his cQuid enim per manus Chriſti deſignatur, niſi opera quae in mundo geſſit. Greg in Locworks are moſt rich, and precious, even the moſt rare works of his; firſt Redemption; and ſecondly, Mortification; and thirdly, Sanctification by his holy Spirit. 3. and his Belly, that is, his very death and dIdem in Loc.mortalitie, implyed by his belly, as Gregory notes, is moſt rich, tending to incorruption and immortalitie, ſignified by bright Ivory [which is moſt durable, and is aſſumed among Kingly ornaments, overlaid with Saphires] which are of an aeriall and heavenly colour, 4Propertie.and ſignifie thoſe rich and heavenly joyes and various pleaſures, which Chriſt by his death hath purchaſed for us, ſo that in theſe words here, you here of nothing but of gold and precious Jewels, which are doubtleſſe ſet down, to ſet forth the ineſtimable riches of Chriſt.
4. He is moſt wiſe. For his ePer capi… los, &c. Sa…ientiam admirab…e, conſilia imper…ſ…igabili…, j…cia arcena & proſunda incorpretant…ur, qu…e ita implexa ſu…, & …, ut iadagar, … a…ra ul c…rni, ac dignoſci liquido …ſi pe…aro, & non à quibusvis poſſi…. Tomſon in Loc.locks are buſhie and black as a Raven, that is, his wiſdome is moſt admirable, and his counſels ſo myſterious and paſt finding out, ſo deep and dark, as that none can match or reach them.
5. He moſt harmleſſe, and ſingle eyed, for his eyes are as the eyes of doves by the ri…ers of waters, waſhed with milk and fitly ſet, 5Propertie.that is, he is moſt ſincere and innocent, in all his works generally, and in his all-ſeeing … Idem …b.providence, eſpecially as interpreters note, v. 12.
6. He is moſt pleaſant. 6Propertie.For his cheeks are as a bed of ſpices, as ſweet flowers, his lips like lillies dropping ſweet ſmelling myrrh, verſ. 13. whereby is ſet forth unto us, both the ſweetneſſe of his diſpoſition, and the graciouſneſſe of his verball expreſſions, which have proceeded out of his mouth, foreignas Matth. 11.28. and Iohn 6.37. See alſo verſ. 16. his mouth is moſt ſweet, 7Propertie.or all ſweetneſſes, as the Hebrew hath it.
7. He is moſt ſure. For his legs are as pillars of marble, ſet upon ſockets of fine gold, in regard of the gGreg. in Loc. 2 Pet. 1.19, 20.ſureneſſe of the word of prophecie, 8Propertie.ſpoken both by him and his.
8. He is moſt ſublime and high. For his countenance is as Lebanon, excellent as the Cedars] 1. as hLibanus quippe … eſt in quo ſublim…s val…è & odoriferae arbore …aſcuntur. Cedrus etiam excelſa eſt arbor & imputrib…lis. Greg in Loc.Lebanon] which is a moſt loftie mountaine. 2. excellent as the Cedars] which are both high and incorrup…le, as Chriſt is.
9. He is moſt amiable and raviſhing. For ſhe concludeth. He is altogether lovely, or he is all deſireable things, as the Hebrew phraſe doth ſet him forth more emphatically, *foreignto ſhew that in him there is all that we can deſire.
But now what are all thoſe things which you prize ſo much above Chriſt, 1Difference.but 1. moſt fowle, like dung, Phil. 3.8. in compariſon of Chriſt.
2. And likewiſe moſt w…ake and unable to help you, 2Difference.and to deliver you in the day of wrath, take a view.
1. Of Riches.
2. Of Pleaſures.
3. Of Honours.
To begin with Riches, let a man engroſſe all the wealth of the land, and fill his houſe full of ſilver, and gold, and let then Gods wrath ſe…ze upon him, and ſee, whether all his treaſures will be able to deliver his Soul; No, No, they cannot, they cannot, do that which properly belongs to Chriſt, who alone is able to free us from that wrath, …ſa 63.3. and hence is that excellent, peech of Solomon, riches, profit not in the day of wrath, Prov. 11.4. Remember Spira, Spira related and confeſſed ſo much himſelfe, that he was exceeding covetous.(who once was exceeding covetous of money, ſo as that he got abundance of wealth) what good could all his great eſtate, which he preſerved by his apoſtaſie, do unto him in the ſenſe and feeling of Gods flaming wrath, None at all.
2. So pleaſures, how weake are they to reſcue a man then, when the wrath of God is upon him, Balſhazzar you know wanted nothing that might either pleaſe his daintie palate, or delight his amorous eyes, and yet loe how, when he did even wallow in pleaſure, his countenance was changed, and his thoughts troubled him; So as that the joynts of his Ioynes were looſed, and his knees, ſmote one againſt the other, becauſe the Almightie did begin to manifeſt his wrath againſt him, by a hand writing upon his wall, whoſe meaning as yet he knew not, which notwithſtanding he was ſo perplexed in his thoughts, as that neither wine nor women could pleaſe him afterward, for the text ſaith, He cryed aloud to bring in Aſtrologers, &c. Dan. 5.7. Dan. 5.1, 2, 3, 4, 5, 6.whereas before he called for the veſſels of the Temple, and for drinke, &c. Now he calls for Caldeans to know the meaning of the hand writing, which he conceived to be againſt him, becauſe his own conſcience accuſed him, thus neither the delicateſt bel…y cheere, nor the moſt delicious love of women, can free a man from perplexitie in the day of wrath.
3. The like may be ſaid of honours and high places; let a man be carried upon mens ſhoulders, as the Pope; and weare a triple crown upon his head, let him b… attended with all the nobilitie of the land, where he lives, let him be honoured and idolized as a god, like Alexander, and Herod, and then let Gods wrath fall on him, as it d…d on the ſaid Herod, Act. 12.23. who was eaten up of wormes, becauſe he gave not God the glory, when the people ſaid of his ſpeech, This is the voice of a God, and not of a man, verſ. 22. and then ſee whether all that glittering honour, and pleaſing applauſe, will be able to deliver him from the revenging hand of that great and mightie God, whoſe wrath burneth like fire; alas it cannot, but Chriſt can, and none but Chriſt indeed; and ſhould ye not thē put a higher eſteem upon Chriſt then upon theſe things?
3. Whereas Chriſt is moſt rich in mercy and comfort, 3Difference.thoſe things which you prize ſo above Chriſt are moſt poore, and vain, and emptie. More particularly.
1. Riches are moſt emptie and as unable to comfort you, as they be unable to deliver you in the day of wrath; let a man accumulate and heap up wealth like duſt, and let him tumble himſelfe upon heaps of ſhining *Like Caligula, who was ſo delighted to touch and to handle money, as that laying great heaps of gold in a ſpacious place, he would tread on it barefooted and ſometimes tumble himſelf in it. Su…ton, in vita. Calig.gold, and let him ſee whether he can extract or attract ſo much as one dram or drop of comfort from all that abundance, to ſuſtaine and to refreſh him in the middeſt of Gods burning ire, and flaming indignation; Tis all in vaine, he cannot; for riches are nothing, as ſaith the wiſeſt King, who over-flowing with wealth himſelfe, found what he writ by experience, Prov. 23.5. Wilt thou caſt thine eyes upon that which is nothing, for riches betaketh her ſelfe to her wings; marke how riches with him are nothing, whereas you thinke that they are ſomething, and that there is ſome true comfort to be found in them, but do you imagine what you will. Ile rather beleeve Gods penman, and his experience, then your deluded and abuſed imaginations, and ſo conſequently I cannot but conclude, that ſeeing riches are nothing, they can comfort nothing in the day of wrath: for how can a man fetch any thing out of an emptie bag, or an emptie cheſt?
2. Nor can pleaſures comfort you in the day of wrath, and in the houre of death, though your table ſhould be covered with the choiſeſt diſhes, and your beds ſhould be all of Down, and your Cellers ſhould be full of ſweeteſt wines, and your eyes ſhould feed on the faireſt objects, and your eares ſhould drink in the moſt melodious and ſweeteſt muſick, yet would not all this be able to comfort your hearts, when God is angry, and death approaches, like a cruell and unmercifull executioner to bring you to the place of Gods dreadfulleſt execution, called hell, marke but the end and period of other dying men, and ſee what little comfort they can take in any ſuch thing. For all is vanitie, Eccleſ. 1.2. that is, a meere *foreign Id eſt res quae non eſt quidpiam. Pagn.emptineſſe, and therefore theſe things muſt needs be ſo too, and ſo conſequently unable to yield the leaſt true and ſolid comfort in the evill day, ſo as that we may truly ſay of them, as Iob of his friends, that they are miſerable comforters.
3. What comfort can a man take in all the honour and applauſe of the world, when he comes to dye, and to yield up his ghoſt, or elſe is affrighted with the terrours of the Almightie? let me inſtance in Saul, what content could he finde in all his royall pomp, and in the moſt glorious title of a crowned King, when God being angry with him, would not anſwer him, neither by dreames, nor by Vrim, nor by Prophets, 1 Sam. 28 6. and when that*For he was no… S… mue… but S…an foreign, … of Samuel, … foreign. …. p. 56. Th…od…e…. Queſt 62 in l 1 Reg …o. 1. H…ds that God did ſpeak, then by a ſhape …kened unto Samuel his words are theſe. Hinc e…gn verſpi…u in quod ip… Deus univerſ…um …ſſ…rma…a, ut voluit ſp…ci… Samuelis pro…li… ſuten…am … pot…siſſe… … loqua, ſed Deus, ei mini… protulit … per …d…ſario, &c Euſ Eccleſ hiſt l 8 c 28, 29. ſuppoſed *For he was no… S… mue… but S…an foreign, … of Samuel, … foreign. …. p. 56. Th…od…e…. Queſt 62 in l 1 Reg …o. 1. H…ds that God did ſpeak, then by a ſhape …kened unto Samuel his words are theſe. Hinc e…gn verſpi…u in quod ip… Deus univerſ…um …ſſ…rma…a, ut voluit ſp…ci… Samuelis pro…li… ſuten…am … pot…siſſe… … loqua, ſed Deus, ei mini… protulit … per …d…ſario, &c Euſ Eccleſ hiſt l 8 c 28, 29.Samuel, raiſed up by a Witch, told him that the Lord was departed from him, and become his enemie, verſ. 16. and that to morrow he ſhould be with him, verſ. 19? upon that the text ſaith, He fell all along on the earth and there was no ſtrength in him, verſ. 20. if that inſtant he might have had all the applauſe of Iſrael as much as David, 1 Sam. 18.7, 8. and if one ſhould have ſhewed him all the crowns of all the Kings of the earth, to make him merry it had been in vain; for what comfort can he take in crowns, and worldly honours and preferments, who within a day muſt leave the world, and looſe all the glory of it? it is Chriſt and onelyonly Chriſt that can then comfort the heart, and cheer it. So Maximinus that great and mightie Emperour of the Eaſt, what comfort could he take in his Imperiall diadem, and in all the pompe, honour, and ſlattering applauſe that ever filled his eares, and lifted up his ambitious heart, when the wormes, as the juſt executioners of the implacably provoked God of heaven, and moſt glorious King of Kings did crawle upon all his body? none at all, though he did even recant and revoke his bloody edicts againſt the poore and harmleſſe Chriſtians, becauſe he was no Chriſtian himſelf, and ſo conſequently uncapable of comfort, as being out of Chriſt, who onelyonly can and muſt comfort the heart.
4. Whereas Chriſt is moſt wiſe, 4Difference.thoſe things, which you do ſo preferre before Chriſt, are moſt fooliſh▪ See 1 Tim. 6.6. how they that will be rich fall into temptation, and into many fooliſh and hurtfull luſts, marke, fooliſh luſts, the like may be ſaid of all things elſe, as of vain-glory, that it is a fooliſh thing, and maketh a man a foole, and of the love of *Prov. 7.2….pleaſures, that it is a fooliſh thing, and of anger, revenge, and envy, that it is a fooliſh thing: for anger is ſaid to reſt in the boſome of fooles, and every man, before he turneth into wiſdome, which is Chriſt, in Solomons Proverbs is judged to be but a foole, Prov. 8.5.
5. Whereas Chriſt is moſt harmleſſe, 5Difference.thoſe things, which you value above Chriſt, are moſt hurtfull, for 1. riches like thornes do prick the very hearts of their owners, yea, pierce them thorow with many ſorrows, and drown men in deſtruction and perdition, when they be ſo greedy, and covetous after them, 1 Tim. 6.9, 10.
2. Pleaſures, like the *Amb…. de …, Mu… cap. 6.anglers bait, have a hooke hid under their enticing ſweetneſſe wherewith thoſe, that are inconſiderate, are caught and killed, Luke 16.19, 23, 25.
3. The like may be ſaid of honours, ambitiouſly deſired, and purſued, that thereby men are caught as with ſ…ares, which the Devill layeth for them, to carry them along with him into everlaſting fire, prepared for him, and all ſuch, as are like him for pride, and other wicked qualities, Matth. 25.41. Mal. 4.1.
6. Whereupon it comes to paſſe, 6Difference.that, whereas Chriſt is moſt ſweet, thoſe other things, which you eſteeme above Chriſt, are, or will be in the end moſt bitter, the beſt fruit, that can grow from them, is *Si…e Ariſtoi…ler monehat ut v…., … contemplem…, non venien…s ſed abe…, ve…i… enim … ſpecie blandiuntur, abeuntes do…rem & p…aitentiam relinq…unt.repentance and remorſe of conſcience for ſweet meat muſt have ſower ſauce.
7. And whereas Chriſt is moſt ſure, they are moſt uncertaine and unſtable. For inſtance, 1. See 1 Tim. 6.17▪ how riches are ſaid to be uncertain, and riches ſaith Solomon, betakes her ſelfe to her wings, like an Eagle, Prov. 23.5. and therefore the forme of money agreeeth well with the condition of it. For it is ſtamped round, 7Difference.becauſe it is ſo apt to run from him, that owneth it.
2. The ſame may be ſpoken of Honours, that as in a wheele the ſpoke that now is upward, is by and by downward: ſo he that now liveth in pompe and honour may be ſhortly ſo dethroned from his greatneſſe, as that he may be little the better for all former happineſſe. Thus a great King once applyed the unſtableneſſe of a wheele, when being dejected from the top of his proſperity, and taken priſoner, he was inforced to drive a chario… (which indignity was added to his former diſaſters, as a complement of his calamity) as thoſe wheeles turne round, ſaid he, ſo doe mens conditions change likewiſe, they that are high on a ſudden are brought low.
3. And are not Pleaſures as variable? are they not ſaid to be but for a ſeaſon? Heb. 11.25. and to paſſe away, 1 Iohn 2.17. and doe we not find it ſo, that as a bird in the aire, and as a ſhip in the ſea under ſayle, and a poſt upon the land haſteneth away: ſo pleaſures of all ſorts doe poſt *Fluit voluptas & prima quae que evolat Cic. 2. de ſinand fly away from us? No longer then the meat and drinke is in our throats, and other pleaſant things are in uſe, doe we, or can we perceive any pleaſantneſſe at all; the conſideration whereof, cauſed *In the advancement of learning, l. 1. Vitium ſolū nomen habet voluptatis abſequere. Chryſ. … 1 Cor. 6.one to affirme, that therefore they are no pleaſures, but rather deceits of pleaſures, becauſe after they be uſed, their vigor preſently *Vra cum ſatietate moritur memoria v…ptatis, ſic 2. effi….expireth, and departeth, and is no longer to be perceived.
Thereupon a *Thriver … Apoph….wife man wiſely concludes, that as Eſops dog, being deluded with a vaine ſhadow of fleſh, loſt the true fleſh: ſo they are likewiſe all deceived, who in ſtead of the true delights of the ſoule, conſiſting in vertue, hunt after the vaniſhing pleaſures of the fleſh; anſwerably whereunto, ſay I, may we affirme the very ſame of thoſe, who leaving Chriſt, that is moſt firmly and unchangeably pleaſant, embrace with Demas the tranſitory pleaſures of this preſent world; … Tim 4, 10& I deſire you who are ſuch, to lay it to heart, and to thinke ſeriouſly of it, that you may change your minds, before God change your conditions, which for ought I know may be very ſhortly.
3. And are not all theſe things, 8Differēce.which you doe ſo dote upon, moſt baſe and low, even much below your immortall and heavenly borne ſpirits, whereas Chriſt is moſt high and ſublime; and therefore were much fitter for your high and immateriall ſoules, then thoſe baſe things here below? Take a ſurvey of ſome of them:
1. What is Beauty in men or women, but a little colour…d skin, covering raw fleſh; and ſometimes, much rotten ſtuffe, *Non intelligo quid tantopere expetendumhabeat iſte non ſolidus, nec in ipſo homine, niſe ſuper…icie …e…nus fu…gens, decor, multaque faeda c…ategens, & …erre…da, …aendiſſimo…e …utis o… …entu. ſ…nſi… blandi…ns & illud…s … in …piſt ad ….and corrupt matter, that lyeth hid under a faire outſide, as that faire Emperour of Rome once wrote to a friend of his, ſo as that Gods word might well ſay, that favour is deceitfull and beauty vaine, Prov. 31.30? and is there no difference then between this vaine, and Chriſts matchleſſe faireneſſe, both inward and outward? and is not that ſame fitter for your ſublime ſpirits, then that which is ſo low and vain?
2. What is Meat, which the baſe glutton preferres before Chriſt, but a morſell of a dead bird, or beaſt, or ſome other liveleſſe creature, too low an object for man, who being the maſter-peece of earthly creatures, and Lord of them all, ſhould infinitely preferre the Lord Chriſt, who being moſt ſublime, and the very food of the ſoule, is moſt fit for his unſ…tiable appetite, and for his aſpiring Spirit?
3. What is Wine, which the drunkard preferreth before Chriſt, but only the refined blood of the vine, which ſprings up from the earth, too low an object alſo for a man inſpired with an immortall ſoule, which he ſhould rather inebriate and make drunke with the blood of that high and coeleſtiall vine, which came down from heaven, to ſatiate our thirſty ſoules on earth?
4. What are Clothes, but either the excrements of wormes, or the haires and coats of beaſts, borrowed of them, or rather taken from them by violence? which cauſed *Er…ſm l. 8. Ap…pht▪once Demonax to checke a vaine man for being proud upon his purple clothes, whiſpering theſe words into his eares;
Heus tu, haec ante tegeſtabat ovis,
This a ſheep did weare before you
Compare then that which comes from beaſts here below with Chriſt, who comes from above, and is a farre more fitter object for your immortall ſpirits, which he is moſt willing to clothe with himſelfe, as with a *Rev. 3.17garment, more glorious then the ſun, that ſo you may ſcorne to ſet a higher prize upon ſo low and baſe an object, as your cloathes are, then upon Jeſus Chriſt, the Lord of glory, and upon the garment of his ſalvation.
5. And what is applauſe but a little vaniſhing breath, and a paſſing ſound, which alſo is to low an object for that immortall breath, which breatheth in your humane breaſts, and ſhould be fed with no ſuch corrupted aire, exhaling from ſinfull and corrupt men; but with the incorruptible, high, and heavenly ſpirit of Chriſt, and with his everlaſting and bright ſhining glory?
6. Againe, what is wealth, gold I meane and ſilver, but a little ſhining clay, and painted earth? too low an object likewiſe for ſuch lofty ſpirits, as lodge in theſe your breaſts, who ſhould rather pant after thoſe high and heavenly, and incorruptible treaſures and riches that are in Chriſt, Col. 2.3. in whom dwelleth all the fulneſſe of the Godhead, which is the fountaine of all riches *Scilicet …ſ…ntialite…, praeſentialiter & potentialiter. Durand Ration div offis. l. 6 f. 106 9. Differē …ebodily, Col. 2.9.
7. And laſtly, whereas in Chriſt are all deſirables it may be truly ſaid of all other earthly things, which are ſo preferred before Chriſt, that there is none of them all ſo abſolute or contenting and ſatisfactory, as that one might ſay, now I have enough, I deſire no more. Will you ſee inſtances? Let a man empty all the ſpicy Iſlands of their fragrant ſpices, and let him evacuate all the richeſt mines in America of their moſt precious minerals, and let him find out the Philoſophers ſtone, if he may poſſibly be gotten, and then let him turne all that he touches with it into beaten and ſhining gold; and beſides all this, let him empty the Erythrean ſeas of their orient and brighteſt pearles; nay, let him ingroſſe and get into his hands the whole materiall, and moſt ſpacious world, which the ancient Poets have called foreign, that is, infinite, by reaſon of his vaſteneſſe, and incredible bigneſſe, in its *Quem ambitum quidam eſſe …olunt …ucarum, ga…licurum novem millium, & amplius, al…j autem habere Leucas decies mille & ducentas Danaeus phyſ. Chriſt. tract. 3. c. 23.circumference.
And yet I dare ſay, that all this will not, yea, cannot ſatisfie the infinite and immeaſurable appetite of his triangled and unſatisfiable heart: For how can ſuch a round globe as the world is, fill a triangle? and what ſaith the wiſeſt King that ever ſwayed ſcepter upon earth: He that loveth ſilver, ſhall not be ſatisfied with ſilver, Eccleſ. 9.5.
Hence *Val. Max. l. 8. c. 15.Alexander that great Pellean Monarch, having a world of kingdomes, yet weeps, and takes on, and is diſcontented, becauſe he heard that there was but one world for him to conquer; whereas his inlarged heart did wiſh that there had been many more.
2. Let a man drinke in pleaſures like a river, and let him fill his belly with the moſt exquiſite and delicious varieties of meat and drinke, let him have the *Vnus Pel…eo juveni nonſuffi…it orbis, Aeſtuat — inſaelix anguſto limine mundi. Juvenal.faireſt woman in the worlds circumference, and let him pleaſe his eares with the moſt raviſhing and enchanting muſicall harmonies; and yet I dare ſay, he will not be pleaſed, but find a vexation and wearineſſe, and and unſatisfiableneſſe, and emptines, even in the affluence and fulneſſe of all theſe earthly Paradiſes, if you will *Captus eſt quis amo…e faeminae p…l chrae quomodo to qu…tur antequam …a fruitur, & cum fruitur, & poſt oeſt il lib…di…is voluptas compeſcitur, ubi ergo voluptus cum nec in i…itio, nec ſine poſſet reperiri. Chryſ. in 1 Cor. 9.not beleeve me, beleeve Solomon, who for his part enjoyed as much pleaſure as was poſſibly to be taken in the moſt dainty diſhes, or ſweeteſt wines, or beautifulleſt women, or the moſt pleaſing and melodious muſicke, as you may read, Eccleſ. 2. I ſaid in my heart, goe to now, I will prove thee with mirth, therfore enjoy pleaſures, &c. ver. 1. again, I ſought in my heart to give my ſelfe to wine, ver. 3. I gate me men-ſingers, and women-ſingers, and the delights of the ſonnes of men, as muſicall inſtruments, and that of all ſorts, ver. 8. and whatſoever mine eyes deſired, I kept not from them, I withheld not my heart from any joy; for my heart rejoyceth in all my labours, ver. 10. adde his ſeven hundred wives, princeſſes, and three hundred concubines, 1 King. 1….3. and his daily delicate proviſion of Harts, Ro-bucks, and Fallow-Deare, and fatted foule, beſides fatted oxen and ſheep, 1 King. 4.22, 23.
And yet at laſt he could draw no other concluſion from all ſuch premiſes, but the very ſame which I have here ſet downe, affirming that a man ſhall find in the end even an emptines and wearineſſe, and trouble in the very fulneſſe of all ſuch pleaſing and fugitive follies. Heare him ſpeake, I ſaid of laughter thou art mad, and of mirth what doth it, ver. 2. Again, then I looked on all the works that my hands had wrought, &c. and behold all was vanity and vexation of ſpirit, and there was no profit under the ſunne; and therefore I ſaid, that onelyonly in the ſunne, that is, in Chriſt the ſun of righteouſneſſe, and not under the ſunne, or in things below this ſun, there are or can be all deſirables.
3. Let a man have as much honour as the fiſhes in the great ocean have water; let him even ſwim in the praiſes of men, and let him flye upon the wings of fame, and ſoare as high as an Eagle, let him draw in the breath of a world of applauding flatterers, yea, let him live by ſuch breath as the *Acrem illi aliquando pro cibo certum eſt. Nam & annum integrum inediam tolerat, & excepta hiatu aura clauſiſ q…e malis turgidum ventrem oſtentat. Lonſton. Thaumat…gr. Nat. claſſ 7. cap. 13.Chamaeleon doth by the aire, and yet I dare ſay that all that aiery and glittering glory will not content the moſt eager and greedy deſire of his aſpiring and unſatisfiable breath, or ſoule, foreign Pſal. 24. Quod affinitatem habet cum foreign honorabilis.which ever craves more till he doe fill it, who is called the King of glory, and God Almighty, or all-ſufficient, and all-honourable, Gen. 17.1. See Eſt. 3. how reſtleſſe, and how diſcontented ambitious Haman was, even then, when Ahaſuerus had promoted him, and ſet his ſeat above all the Princes that were with him, ver. 1. becauſe Mordecai, a poore deſpiſed Jew, who ſate in the gate, and did not bow to him, the text ſaith, he was full of wrath, ver. 5.
None of all his mounting greatnes and towring honour could then ſatisfie his vexed and diſcontented mind; which ſhewes how ſmall a matter will marre and unglorifie all the ſtatelieſt pomp, and moſt refulgent and admired glory of the world; every poore caitife, and moſt vileſt wretch; refuſing to adore it, and to ſtoop thereunto, is able to eclipſe it, and to create even a little hell in the aſpiring mind of a vaine-glorious perſon, who therefore, as a *Nam certe quot homines in populo ſunt, tot vinculis conſtringitur ambitioſus, tot dominis ſubijcitur. Ch…yſ. in Mat. 12. hom. 42. l 2 mihi. p. 334.father ſaith wel, may be ſaid to have as many Lords, unto whom he is ſubject, as there be men among all the people, among which he liveth, though in his mind he doe deſpiſe them all, ſo that honour cannot poſſibly ſatisfie. If Alexander get up into the imperiall throne of Darius, and be made a Monarch of the world, yet that will not content and ſuffice his aſcending and lofty mind, but he muſt needs be Deified too, and called a *Quint. Curt l 6. p. 257.God, and Iupiter in ſtead of King King Philip muſt be his father. Good God, what will not the reſtleſſe ſoules of men doe and deſire, when they be out of Chriſt, who onelyonly can and muſt ſatiate our endleſſe appetites, being himſelfe all deſirables, and the onelyonly ocean of all deſirables, whence they doe originally flow, and whether they doe finally returne: ſo as that Paulinus might well ſay of him, as he did in the want of all things, Tu es mihi omnia, thou Lord art to me in ſtead of all things. Have what you will, deſire what you will, and yet you ſhall want one thing or other ſtill, till you come home to Chriſt, and he be unto you all in all. The Lord open your eyes, that you may now ſee all theſe differences clearly, and weigh them duely, and compare them together wiſely, that ſo you may chuſe at laſt the Lord Jeſus Chriſt, in whom are all deſirables, unfainedly, and alſo may be ſaved everlaſtingly. Amen, Good Lord, let it be even ſo, if it be thy will to have it ſo.