The Usefulness and 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, lest 5. Dilatatiō of this use.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, 1. Let, Blindnesse.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 onght, 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 in Loc.Beda understands vanitie, then upon his birth-right, whereby was typified the inheritance of the Kingdome of heaven, Gen. 24. 34.
Quest. If you aske me how shall we remove this blindesse?
Answ. I Answer. 1. You must pray God, that as opened the eyes of those two Disciples that went to Emaus that Luk. 24. 31.they knew him, 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 they 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.
Proper∣tie. 1 As for Christ first, him Ile describe 1. Christs properties.out of the Canticles 5. 10, 11, 12, 13, 14, 15, 16. concluding thence-from, that 1. he is more faire. 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. of which beautie much hath been said already.
Proper∣tie. 2 2. He is most excellent strong and valiant; For he is the chiefest among ten thousand, or as the *foreignHebrew hath it, the very foremost or standard-bearer, among an infinite multitude, v. ib. see also v. 15. the strength of his legs
Proper∣tie. 3 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 & misericordiae recte intelligunt. 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 Loc.works 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 I very [which is most durable, and is assumed among Kingly ornaments, overlaid with Saphires] which are of an aeriall and heavenly colour, 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.
Proper∣tie. 4 4. He is most wise. For his ePer capillos, &c. Sapientiam admirabile, consilia imperuestigabilia, judicia arcana & profunda interpretantur, quae ita implexa sunt, & involuta, id indagari, ita a…ra ut cerni, ac dignosci liquido nisi perraro, & non à quibus vis possint. 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.
Proper∣tie. 5 5. He most harmlesse, and single eyed, for his eyes are as the eyes of doves by the rivers of waters, washed with milk and fitly set, that is, he is most sincere and innocent, in all his works generally, and in his all-seeing fIdem ib.providence, especially as interpreters note, v. 12.
Proper∣tie. 6 6. He is most pleasant. 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, as foreignMatth. 11. 28. and Iohn 6. 37. See also vers. 16. his mouth is most sweet, or all sweetnesses, as the Hebrew hath it.
Proper∣tie. 7 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, spoken both by him and his.
Proper∣tie. 8 8. He is most sublime and high. For his countenance is as Lebanon, excellent as the Cedars] 1. as hLibanus quippe mons est in quo sublimes valdè & odoriferae arbore… nascuntur. Cedrus etiam excelsa est arbor & imputribilis. Greg in Loc.Lebanon] which is a most loftie mountaine. 2. excellent as the Cedars] which are both high and incorruptible, 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, to shew that * foreignin him there is all that we can desire.
Diffe∣rence. 1 But now what are all those things which you prize so much above Christ, but 1. most fowle, like dung, Phil. 3. 8. in comparison of Christ.
Diffe∣rence. 2 2. And likewise most weake and unable to help you, 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 seaze 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, Esa. 63. 3. and hence is that excellent speech of Solomon, riches, profit not in the day of wrath, Prov. 11. 4. Remember Spira, (who once Spira related and confessed so much himselfe, that he was exceeding covetous.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 loynes 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 belly 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 be 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 lot Gods wrath fall on him, as it did 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?
Diffe∣rence. 3 3. Whereas Christ is most rich in mercy and comfort, 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. Sueton. 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 *foreignemptinesse, and therefore these things must needs be so too, and so consequently unable to yield the least Id est res quae non est quidpiam. Pag….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 not Samuel but Satan foreign, in t…e sh…pe of Samuel, Iustin Mar…y… foreign. mihi. p. 256. Theodoret. Quest. 62. in l 1 Reg to. 1. Holds that God did speak, then by a shape likened unto Samuel his words are these. Hine ergo perspicuum quod ipse Deus universorum eff…rmata, ut voluit speci… Samuelis protulit sententiam cum ho… non potuisset ventri loqua, sed Deus, et minime protulit sententiam per adversario, &c. Eus Eccles hist l 8. c 28, 29supposed * 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 flattering 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.
Diffe∣rence. 4 4. Whereas Christ is most wise, 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. 22.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, Diffe∣rence. 5 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 *Ambr. de Bono, Mort. 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 snares, 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.
Diffe∣rence. 6 6. Whereupon it comes to passe, 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 *Hinc Aristoteles numebat ut voluptates contemplemur, non venientes sed abeunt…, venientes enim sucata specie blandiuntur, abeuntes dolorem & poenitentiam relinquunt.repentance and remorse of conscience for sweet meat must have sower sauce.
Diffe∣rence. 7 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, 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 chariot (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 *F…it vol…ptas & 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 salū nomen habet voluptatis absequenc. Ch…ys. …n 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 *V…a cum sat…late moritur memoria voluptatis. Cic 2. effi….expireth, and departeth, and is no longer to be perceived.
Thereupon a *Thriver in Apopht.wise 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; & I desire 2 Tim. 4. 10you 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.
Differēce. 8 3. And are not all these things, 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 coloured skin, covering raw flesh; and sometimes, much rotten stuffe, and corrupt matter, that * Non intelligo quid tautopere expetendum habeat isle non soidus, nec in ipso homine, nisi superficie tenus fulgens, de…, multaque faeda contegens, & borrenda, blandissimoque cutis o… cea…, s…nsibus blandiens & illud…. D…mi…n in Epist. ad amic….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 sit for his unsatiable 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 *Erosm l. 8. Apopht.once Demonax to checke a vaine man for being proud upon his purple clothes, whispering these words into his eares;
Heus tu, haec ante te gestabat 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 essentialite…, praesentialiter & potentialiter. Durand Ration div offic. l. 6 f. 106bodily, Col. 2. 9.
Differēce 7 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 nolunt l…ucarum, gallicarum 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 * Cap…us est quis amore faeminae pulchrae quomode torquetur antequam ea fruitur, & …um s…nitur, & post o…strū libidinis voluptas compescitur, ubi ergo voluptas cum nec in initio, nec fine posset reperiri. Chrys. in 1 Cor. 9.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 Pelleo juveni non sufficit orbis, Aestuat i… fae…x 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 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. 11. 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 clesirables.
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 *Aerem illi aliquando pro cibo certum est. Nam & annum integrum inediam tolerat, & excepta hiatu aura clausis que 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 foreign Psal. 24. Quod affinitatem habet cum foreign hono…ab…lis.and unsatisfiable breath, or soule, 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 vi… culis constringitur ambitiosus, tot dominis subijcitur. Ch…s. in Mat. 12. hom. 42. l 2. mihi. p. 334father 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. Chr… 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. A men, Good Lord, let it be even so, if it be thy will to have it so.