Forty Sermons, Sermon 22
SERMON XXII.
PSAL. 119. 96. I have ſeen an end of all Perfection: But thy Commandment is exceeding broad.
COncerning this Pſalm in general, I muſt not ſay much: Yet this, That if St. Auſtine had it preſented to him ſleeping, in the likeneſs of the Tree of Life, in the midſt of the Paradiſe (as ſome ſay he had) I think it was a Viſion, and no Dream: And if another compare it ſet Ambroſe.amongſt the Pſalmes to the Sun in the midſt of the reſt of the Planets, in ſome reſpect the Compariſon will ſuit well. Or if a third tell us that it contains in it all the Precepts of Faith and Hilar.Obedience, I think he ſaid true. Quanto apertior, tanto profundior; it was Auſtin's Judgment of it; and if we will believe him that ſaid it, if we ſhould ſpend our whole lives in ſtudying it (though we ſhould not loſe our labours, yet) we ſhould not fully underſtand it, for it (as our Text ſaith the reſt of God's Word is) is exceeding broad. If nothing elſe, yet the Author's Alphabetical diſpoſing of it telleth us, there is ſomething in it more than ordinary, as being worth his more artificial Penning, and our more diligent Endeavour to have it as ready in our Memory, as the very Letters of our Alphabet. The Author is either altogether unknown, or at leaſt as Calvin thinks, uncertain. Yet me-thinks, their Opinion is very probable, who think, that it ſuits well with the ſtrain of the ſweet Singer of Iſrael, as being one of the ſweeteſt Songs of Zion. But upon what occaſion it was framed, and with what coherence of parts Interpreters generally ſay not, nor liſt I to conjecture. Only this we may obſerve for both, that as his chief aim through the whole is to magnifie God's Word and Law (which therefore he maketh honourable mention of under different Titles in every Verſe ſave one, as ſome obſerve, though I think four more may be excepted). Ver. 22.And for Coherence, what-ever reference one Ogdoad hath to another, that in every one of them he ſpeaks to ſome one thing in general; which is particularly ſet out in the ſeveral Verſes of it: A taſte of both which we may have in this, out of which the Text is taken: In which the Author, whoſoever he was, Tanquam taederet eum mutabilitatis hominum, (as he ſpeaks) as it were now wearied with the Mutability of outward Occurrences, caſts the Anchor of his Soul in the unchangeable Truth, and Word of God; which he found ſettled in Heaven, ver. 1. and in Earth, ver, 2. in all things, ver. 3. in his own Perſon and Occaſions, (in the four following) and therefore with an heavenly Epiphonema he makes the firſt and laſt Verſe ſound both the ſame Note. There he begins, For ever, O Lord, thy Word is ſettled in Heaven: And he here ends with the ſame, I have ſeen an end of all Perfection, but thy Commandment is exceeding broad.
In which words the large Extent, and eternal Duration of God's Word is ſet out, by comparing it with the narrow ſcantneſs and ſhort continuance of all other Contentments. He had ſeen an end of all ſuch Perfections: But none of God's Word, Thy Commandment is exceeding broad.
For the firſt words, (in which (though contrary to my firſt purpoſe) my preſent Diſcourſe muſt be bounded) this end of Perfection, ſome make Martyrdome; many of the Latine Fathers, Chriſt. The Greek, whom our later Divines in this uſually follow, by this all Perfection underſtand either all this inferiour and viſible World, containing in it the divers Degrees and Perfections of things, and therefore called all Perfection: Or Metonymically by Perfection is meant, whatever particular thing either for Nature or Quality is moſt perfect and conſummate, the ſight of all which Satan thought would have dazled our Saviour's, and therefore we might have thought would have eaſily blinded David's eyes: But by his wiſe Obſervation, and piercing Eye of Faith, he ſaith, he hath ſeen: If you ask, what? The words of the Text anſwer, but having a double Emphaſis: 1. Not any meaner or ordinary Contentments, but the top and choiſe of all Perfections. And, 2. Not one of them, or ſome, or few, but all; and yet through them all ſomething beſide: He had ſeen an end of all Perfection. As though whatſoever he could ſee, he could ſee an end of it; and that end, as I take it, double; of length, of breadth; of length and continuance, that whereas God's Word is for ever ſettled in Heaven, ver. 1. He ſeeth an end, a Period of thoſe lower and fading Perfections; and of breadth and extent (as we may gather from the Oppoſition in the end of the Verſe) they are too ſcant and narrow to cover all our Nakedneſs and Defects; but God's Word as for continuance, can reach to all Times, ſo for breadth and extent to all Perſons and Wants. But thy Commandment is exceeding broad.
The Truth then, which from theſe firſt words I am now to Doct. handle, in full ſenſe is plainly thus much:
That not any, not all the beſt of theſe things below will laſt, or can help always.
The firſt Vanity is, That they laſt not. I have ſeen an end of all Perfection, ſaith David. And ſure, what he by the Spirit ſaith he ſaw, we may believe is true, for the was a Prophet of God, and they were called Seers; and whatever ours do in other Matters, certainly their Eye-ſight in ſuch things as theſe never failed them. This our Seer therefore, having as it were got to the Top of ſome high Mountain (as Auguſtine expreſſeth it) from thence, as our Saviour, Mat. 4. 8. had a view of all the Kingdoms of the World, and the Glory, the Perfection of them. He ſaw all this, but withal ſomething beſide; and therefore as that Watchman, Iſa. 21. 11, 12. being asked what he ſaw, anſwered, Advenerat mane, ſed etiam nox venit, (as Junius readeth it): There had been a lightſome Morning, but ended in a darkſome Night. So our Watchman here being asked what he ſaw, anſwers, he had ſeen much, even all Perfection, but withal an end of all: I have ſeen an end of all Perfection, but thy Commandment is exceeding broad. Juſt the ſame with a part of the Viſion of another of God's Seers, Iſa. 40. 6, 8. The Voice ſaid cry. And he ſaid, What ſhall I cry? All fleſh is graſs and all the goodlineſs thereof as the Flower of the Field. The Graſs withereth, and the Flower fadeth: But the Word of our God abideth for ever. In which words, I have a ſufficient Draught of what I need ſpeak in this particular. For hence we ſee, 1. That all things are but as Graſs. 2. That all the Glory and Perfection of them, but as the Flower of Graſs, and therefore both ſubject to decay; either to wither of themſelves, or to be cut down, or pluckt up by others.
Firſt, For all things in general, I only ſay this, that the round World is but like a round Ball wrapt up of broken Threads, amongſt which there may be ſome ends of Gold and Silver: So that whilſt Men oftentimes (as they think) are ſpinning a fair Thread, either it comes to the end, or (as foreign (the word in the Text) comes of foreign, which ſignifieth to cut off,) the Hand of God cuts either it or us off, as Hezekiah complains, Iſa 38. 10, 12. and ſo we are left in the Laby…inth, contrary to our former Expectation, and without hope of future recovery. All th…ngs in the Earth, as the Earth it ſelf, are founded on nothing.
Secondly, But the Text calls me to view rather the Pefection of things, which is like the Flower of the Graſs, and hath this above it, that as it is more beautiful, ſo more ſubject to ſpeedy Alteration: For how often have we ſeen Wiſdom, and Strength, and Beauty, and Riches, and the like Perfections, gone before the Man that had them? How often have we ſeen Wiſdom decaied, and the old Man left indeed, but left childiſhly doting? Riches flown away, as Solomon ſpeaketh, but leaving a Begger behind them? Strength and Beauty gone too, but ſo as leaving Weakneſs and Deformity in their room? So that if you ſhould diſtil the Quinteſſence and Perfection of all things here, as it would be contained in a narrow room, ſo a ſhort time will put a period to it's continuance. His ſubſtance ſhall not continue, neither ſhall he prolong the Perfection thereof upon the Earth, ſaith Eliphaz, Job 15. 29. The word foreign there, and only there uſed in Scripture, is by the Hebrew Writers, as by us generally, expounded Perfection: But the Septuagint there expreſs it by foreign, a Shadow: It may be thereby to ſet forth what kind of Perfections ariſe from outward things. We and they both, like Shadows, may ſhew greater than we are, and yet ſhadows ſtill, that laſt not. And the word foreign uſed in the Text, and no where elſe, ſeemeth alſo to imitate ſome ſuch thing as coming from foreign that ſignifieth Deficere, as well as Perficere. Such defective Perfections, and ſuch ſpending and decaying Felicities are all ſuch, as he that ſees and finds the moſt, can find in outward Contentments. Or if a third word foreign which is uſed in this kind ſeem in its ſignification to promiſe longer Continuance; yet Eliphaz cuts it ſhort too, Job 4. ult. Doth not the excellency (foreign the word is) Doth not th… excellency, which is in them, go away? And truly often ſo, as never to return more. But not to trouble you with Grammatical Speculations; in a word, if you would take the full length and breadth of all theſe Perfections, uſe no better Inſtrument than that of David, Pſal. 39. foreign, Every Man is all vanity; and that in his beſt, or moſt ſettled eſtate, as the word ſignifieth. So that when he is foreign ſo ſettled as with David, he thinks he ſhall never be removed; even oftentimes then he falls down head-long. For how often after many dangers paſt at Sea doth a Ship now fairly fraughted ſink in Havens mouth? How often have you ſeen Men ſo long in cutting out their Fortune, that at length they marr all, winding up themſelves to the higheſt Peg, and then crack? And labouring to frame I know not what Caſtles in the A…r, and when the whole Fabri…k is well nigh reared up, and they on the top of it, then one Pin ſlips, or one Pillar, on which it ſtands, is ſuddenly taken away, and ſo all prove Caſtle-come-downs. Thus finis conſummationis, and Interitus, often take one another by the Heel; or at the beſt, it is with outward Eſtates as it is with our High-ways in Summer-time, they are then ſo fair and firm, that we think it well nigh impoſſible, that ever they ſhould prove ſo fowl and deep, as in Winter we find them. It's ſo in our Summer-weather of Proſperity. Our Perfection ſo high (we think) as above all Winter ſhowres and Tempeſts: The Kings of the Earth, and all the Inhabitants of the World, would not have believed, that the Adverſary ſhould have entered into the Gates of Jeruſalem, Lamen. 4. 12. they would not believe it, nor (which was worſt) would ſhe. She remembred not her later end. But mark what follows: Therefore ſhe came down wonderfully, Lamen. 1. 9. Such and ſo brittle are the beſt of theſe lower Perfections, like Glaſſes ſhine bright, but even then are broken; like falſhes, give ſome light for the time, but are ſoon out; or like ſo many Bubbles that are higher indeed, than the reſt of the Water; and ſome remain a ſhorter, and ſome a longer time: But yet it's not long before they all vaniſh. For I have ſeen, ſaith David, the end of all Perfection.
But this univerſal (All) ſeems to require an Induction, to prove it by particulars. In which, that I may not fetch too large a Compaſs, I follow only that ordinary diviſion of Perfection, of Mind, of Body, of outward Eſtate, and but glance at ſome of the chief, without troubling you with a full view of any.
Now for the Perfections of the Mind, let them (in groſs) be Underſtanding, and Wiſdom: Which, though I confeſs, have the ſtart of all that follow, as being ſeated in an everlaſting Subject; yet, We ſee that Wiſe Men die as well as Fools, Pſal. 49. 10. and ſometimes their Wiſdom before them. David had ſeen Abitophel's Wiſdom ending in Fooliſhneſs. And we have read of Nebuchadnezzar's Ʋnderſtanding changed into …rutiſhneſs. God can make the Judges fools, Job 12. 17. Diſuſe can make the moſt expert forgetful. The Plague at Athens, and many Diſeaſes ſince could deprive the Wiſeſt of Underſtanding and Memory at once. And if all fail, yet Old-age (as they fain of Saturn) moſt commonly devours that Wiſdom, which it begets: Or rather, like an Unthrift, in a ſhort time ſpends what his Predeceſſors were a long time in getting. So that the Ancients that teach Wiſdom, as Elihu ſpeaks, Job. 32. 7. ſometimes prove childiſh: Old Men often dote before they die, and though their Soul be ready to take its flight, yet the ſtrength of Underſtanding takes leave firſt, and prevents it. In a word, if it be no more than the Wiſdom of the World, or of the Princes of the World, it (as the Apoſtle, 1 Cor. 2. 6. telleth us they do) will come to nought, and ſo you ſee an end of that Perfection.
And if it fare ſo with the Soul, we cannot think that the Perfection of the Body, which comes ſo ſhort of it in worth, can exceed it in continuance; for it's but an Houſe of Clay; and therefore all the Paint and Varniſh it can have muſt decay either with it, or before it. See it in the particulars, which eſpecially are three, Health, Strength, and Beauty.
For Health, I need ſay no more, than what St. Auſtine ſaid before me, Quaenam eſt iſta ſalus Corporis, quae morte premitur, quae aegritudine debilitatur, frivola, mortalis, fluxa? IN a word, let him that never hath been ſick, and is ſure never ſhall be, ſay that Health will laſt always. But our Experience teacheth us, that the Phyſician who often reſtores our Health, cannot always maintain his own; that there is ſuch contrariety of Humours, ſuch well-nigh Infinitneſs of imbred Diſeaſes, ſo many outward occaſions of Diſtemper, that few or none in our well days are perfectly free: However, Old-age comes limping on a-pace, which will bring more Diſeaſes, than we can beforehand provide Remedies. Or it may be before that, as it was obſerved, that grievous Plague at Athens followed upon a moſt healthful fore-going year; ſo our moſt healthful years may be overtaken with untimely Deaths. And thus one dieth (ſaith Job) in his full ſtrength, being wholly at eaſe and quiet, Chap. 21. 23. And ſo an end of that Perfection. And when Health is gone, we cannot think that Strength will ſtay behind; for they always ſtay and go together. The ſame Diſeaſe, that hinders the one, weakens the other. And ſo the luſty young Man often comes to ſay with the Pſalmiſt, Pſal. 102. 23. He hath weakned my ſtrength in the way. But if not ſo, be ſure it will begin to faint in the end of the Journey. If Plinies Miracle were true, that one Xenophilus lived one hundred and five years without any Diſeaſe, yet I cannot believe that he was another Moſes, that his natural force was not abated; for in ordinary courſe that part of Solomon's deſcription of Old-age is true, Eccleſ. 12. 3. The time will come, when the ſtrong Men ſhall bow: When old Milo may look on his withered Arms, and weep and ſay, at hi quidem mortui jam ſunt.
Thus the ſtrong Mountains fall and come to nought, Job. 14. 18. &c. Huzzab, (or that which is moſt eſtabliſhed) is led away Captive, Nahum. 2. 7. And (to add no more) in the third Chapter of the ſame Prophecy, at the ninth Verſe, Ethiopia and Egypt were her ſtrength, and it was infinite, foreign (that is) and there was no end: The ſame word almoſt both there and here, ſo that you might begin to think of a Contradiction, but if we ſhall read on, we ſhall find none; and therefore it's added, for all her infinite ſtrength, ſhe was carried away; She went into Captivity, ver. 10. And there we ſee an end of that Perfection.
And if theſe more ſubſtantial Perfections ſo ſoon vaniſh, we may well think, the leaſt Breath will blow off all the Paint of Beauty, which ſo many pride themſelves in; and therefore if any ſhall truſt in it, (as ſhe did, Ezek. 16. 15.) they ſhall certainly find that true, Prov. 31. 30. Favour is a lie, and Beauty is vain: Any ſickneſs can ſpoil it for the time, and ſome for altogether. Or if it miſs them, be ſure it will conſume in the Grave, Pſal. 49. 14. Thou changeſt his Countenance, and ſendeſt him away, ſaith Job, Chap. 14. v. 20. And David had ſeen his ruddy Complexion and beautiful Countenance altered, and ſo an end of that Perfection: A poor one, that's only in the outward Skin, which if flea'd off, leaves a deformed Anatomy.
Life is yet behind, a Perfection ariſing from Body and Soul united; but yet this Shadow (1 Chron. 29. 15.) ſoon gone, this Poſt, this Ship, Job 9. 25, 26. ſoon paſt by: This Flower, Job 14. 2. ſoon withered; this Vapour, James 4. 14. ſoon vaniſheth: This Smoak, Pſal. 102. 3. ſoon blown away; of it ſelf it would be gone; and therefore we have thoſe Phraſes of God's keeping our ſoul in Life, Pſal. 66. 9. And withholding it from Death, Pſal. 78. 50. But if we conſider all that continually either undermine or aſſault it, the livelieſt Man in his beſt Health may ſay with David, 1 Sam. 20. 3. There is but a ſtep between me and death. Or if he live longer, and it may be longer than he hath comfort, yet Methuſelah, that went the faireſt of any for Eternity, after he had lived 969 years, yet he died, Gen. 5. 27. And ſo, as the Lord ſpeaks, Ezek. 24. 16. with a ſtroke, even with this one ſtroke God takes away both Life and all beſides, and ſo with it an end of all Perfection.
So that I need not now ſpeak any thing of that third kind of Perfections without us, which, as they are of leſs Worth, ſo alſo of leſs Continuance. If Riches be the Perfection thou aimeſt at, let me tell thee, that as it is but low, ſo it is not laſting; for the Goſpel tells us, that The rich Man died, and was buried. And, Wilt thou cauſe thine eyes to flie upon that which is not? ſaith Solomon, Prov. 23. 5. A ſtrange kind of Speech we would think, that uſe to call our Riches our Goods and Subſtance. He thinks them to be neither, but calls them plain Non-entia; or if they have any being, yet ſo uncertain, that he would not have us flie ſo eagerly upon them in our deſires, as the Eagle upon the Prey, (in the beginning of the Verſe) which uſe to make themſelves Wings, and flie away as the Eagle towards Heaven; as he ſhews in the end of it. It's not good therefore to have our Treaſure in a Jewel, hanged about ſuch an Eagle's neck, which may ſoon flie away, it may be never to return again. Flie away as the Eagle towards Heaven, and that's moſt ſwiftly: Witneſs that one Day, that ſaw Job both on the Throne, and on the Dung-hill; for God may blow, the Moth may fret, the Ruſt may canker, the Thief may break through, ſo that a rich Man lieth down, but either through Malice of ſome, or Careleſneſs of others, when he opens his eyes, he is not, namely what he was. Or, there is nothing, as ſome read that place, Job 27. 19. Thus the Golden City ceaſeth, Iſa. 14. 4. and though in one ſenſe, there be no end of thy Riches, as it is Iſa. 2. 7. Yet aſſuredly either they will vaniſh, or, as St. James ſaith, Thou wilt vaniſh in them. Only take heed, that the end of them bring not an end to thy Comfort. Take heed of Simon Magus his Doom, Thy Money periſh with thee, both thou and it together. But it may be thou wilt ſay, that Honour and Promotion will lift thee up, as upon Eagles wings, above all ſuch Diſaſters. And I would believe thee, if I were not bound to believe God rather, who hath ſaid it in his Word, that Man being in Honour abideth not, Pſal. 49. 12. Or if the Prophet Daniel had not ſeen ſuch Wings as theſe pluckt, Dan. 7. 4. and the Prophet Hoſea had not ſeen them flying away. As for Ephraim, their Glory ſhall flie away as a Bird, Chap. 9. 11. If I had not heard that Voice from Heaven to Nebuchadnezzar, Thy Kingdom is departed from thee: If I had not ſeen an Hand-writing before Belſhazzar on the Wall, Meneh, Meneh, &c. God hath numbered thy Kingdom, and finiſhed it. Thus the Royal City is taken, 2 Sam. 12. 26. Oftentimes thoſe that have been in higheſt places, after a while have been caſt aſide, as a Veſſel, in which there is no pleaſure: Yea, even Princes breath goeth forth, he returns to the Earth, and then all his thoughts periſh, Pſal. 146. 4. foreign, The word is, and according to the ſignification of the Verb from whence it comes, ſeems to ſignifie all thoſe goodly fine Thoughts, that great Men pleaſe themſelves in. Now all theſe periſh, and often their Glory with them. It ſhall not deſcend after him, ſaith the Pſalmiſt. Only this you may find on his Grave-ſtone, (and there the poor Man may tread on him, on whom before he durſt not look) This is Pharaoh, and all his multitude, Ezek. 31. 18. Which if you would but take up, and look into the Graves and Tombs of thoſe Chief ones of the Earth, (as the Prophet calls them) when nothing elſe is left, their very Bones would ſpeak and ſay, We have been ſomething; yea, all things, (as dying Severus ſaid of himſelf) but now are nothing: And ſo you have an end likewiſe of that Perfection.
What ſhould I now ſpeak further of multitude of Friends, whoſe Friendſhip uſually ends with our Wealth, and themſelves often before? Where ever we come, either a Widdow of Tekoah lamenting, that her Husband is dead; or a David bewailing the untimely death of a faithful Jonathan, or a beloved Abſalom; or a Centurion ſeeking for the Health of a Servant that is dear to him; but now ready to die, do all cry aloud, that there is an end of that Perfection.
If it be delicate Fare thou affecteſt, thou muſt know that it could not keep Dives from Hell. Ahaſuerus made a Feaſt, that laſted an hundred and fourſcore days, Eſth. 1. 3, 4. yet at laſt thoſe many days were expired, ver. 5.
If coſtly Apparel, know that as thou cameſt in, ſo thou muſt go out of the World naked. Or if thy Friends will vainly ſpend as much on thy Carcaſe, when thou art dead, as thou doſt on it now when thou art alive, yet be ſure (as Jupiter in Plato ſaid he would have it) thou ſhalt be Judged naked.
To add no more, If they be goodly Buildings in which thou ſeateſt thy Self and thy Perfection, yet (as Luke 21. 5, 6.) the left Ruines of ſuch vaſt Edifices do plainly witneſs, that, if there were no Lightning to conſume, nor Wind to overturn, nor Cannon to beat down, yet Time would undermine the ſtrongeſt. I will ſmite the Winter-Houſe, and the Summer-Houſe, and the Houſes of Ivory ſhall periſh, and the great Houſes ſhall have an end, ſaith the Lord, Amos 3. 15. And ſo an end of that Perfection.
Thus we have ſeen ſome of this All; which (that I may return to my firſt Draught) are (we ſee) but as Graſs, or the Flower of the Field; and, as they have a double end, which I muſt now briefly point at, either wither of themſelves, or are pluckt up or cut down by others.
Firſt, I ſay, Of themſelves they will wither; compared to Summer-Fruits, Amos 8. 2. which are pleaſant, but laſt not, repreſented by Wheels in Ezekiel's Viſion, and therefore ever turning, and by the Moon, Rev. 12. 1. and therefore often decaying. All that I would ſay in this particular, we have ſumm'd up, 1 John 2. 17. And the World paſseth away, and the Luſt thereof. The whole World. that is now grown old, ſhall ſhortly have an end, (which is the end, as ſome think, in the Text, which David by Faith foreſaw) and the Luſt thereof; whether you take it paſſively with Calvin, Concupiſcentia for Quicquid concupiſcitur, for that which is moſt deſirable, and ſo the ſame with Perfection in the Text: Or, actively with others for our Deſire and Affection after it; though the World ſhould continue, yet both it's Deſirableneſs, and our Deſire of it, will paſs away. This Flower of the Field often loſeth its ſweet Smell before its Beauty The beſt of the former Perfections often ceaſe to pleaſe and content, before they ceaſ… to be; and that either from a Satiety, which they bring, and ſo often the young Man is weary of his Luſt, and partly from a Weakneſs and Indiſpoſition in us; and ſo the old Man ſaith, (Eccleſ. 12. 1.) I have no pleaſure in them. And ſo we ſee, if left to themſelves, there will be this way an end of all Perfection.
Secondly, But how often (in the ſecond place) is this Flower pluckt in the Bud, before it be fully blown? And the Graſs cut down, before it come to it's full height? How often are theſe outward Contentments taken away, before either they, or our deſire, come to the Perfection? For before the Harveſt, when the Bud is perfect, and the ſowre Grape is ripening in the Flower, he ſhall cut off the Sprigs with pruning-hooks, and take away the Branches, Iſa. 18. 5. Yea, How often, when theſe Perfections and our Deſires have grown up together, and are now married, they affording, and we receiving moſt Contentment, are they violently pluckt aſunder? Thus, Iſa. 33. 9. Lebanon is aſhamed and cut down, and Sharon is like a Wilderneſs, and Baſhan and Carmel ſhake off their Fruit. When Babel is moſt ſtately, and Nebuchadnezzar admiring, I know not whether it, or himſelf more, and ſaying, Is not this great Babel? &c. Even while the word was in his Mouth, there fell a Voice from Heaven, ſaying, O King Nebuchadnezzar, To thee, even to thee it's ſpoken; the Kingdom is now departed from thee. Thus the Pſalmiſt ſaw the Wicked flouriſhing: And that you may think is not much, becauſe Autumn might be at hand and then ſuch flouriſhing Trees left bare and naked; but it's added as a green Bay tree. And that ſeemeth to promiſe Continuance, againſt which the Winter-froſts do not uſually prevail. He ſaw it, but it was but once, for he looked again and ſought it, but it could not be found, Pſal. 37 35, 36. And all that he then ſaw, was this in the Text, An end of all Perfection.
And thus, in both theſe reſpects, we ſee plainly, that all the fore-named and the like Perfections are indeed but like Puddles or ſhallow Waters, in which you may, as you think, ſee the Sun and Moon, and conceive them as deep as the Heaven is high, which if you ſhall try, you ſhall find far otherwiſe: And that, as a Shower made them, ſo the next Sun-ſhine will dry them up. Theſe outward Conten…ments make a ſhow of having more Depth and Solidity, than upon trial we ſhall find in them. They are but Puddles for Swine to wallow in, impure, unconſtant; ſo that what was ſaid of Elijah's, 1 Kings 17. 7. After a while the Brook dried up, may be ſaid of all theſe broken Ciſterns, and deceitful Brooks, as Job called his Friends, At the end of a few days (as the phraſe there is). We all that are preſent here, all that are any where alive, ſhall be laid low; and at the end of ſome few Years, there will come a laſt end of all, (take it as large as you will) an univerſal end of all Perfection. And ſo we have done with the firſt Vanity; the end of Length and Continuance, they will not laſt always.
Secondly, The other end, which David ſaw, is of Breadth and Extent. Whereas God's Word is exceeding broad, (that is) reaching to all Perſons, and all their Occaſions and Wants; theſe lower Perfections are but narrow and ſcant, and therefore (as I ſaid) cannot help always: And that will appear in theſe two Caſes.
Firſt, In the want of any one of them. For though (as I ſhall ſhew afterward) all together cannot perfectly cover us, yet the Want of any one of them will leave that part of a Man bare (as they feign of Achilles his Heel) in which a Man may be wounded, and that mortally, though it be but between the joints of Ahab's Harneſs; who though he had a Kingdom, if he have no: Naboth's Vineyard, is heavy, and diſcontented. And Haman, though he can make a Buſineſs of it to ſend for, and tell his Wife and Friends (I doubt not like a jolly Man) of the Glory of his Riches, and the Multitude of his Children, and all the things wherein the King hath promoted him, well-nigh as large as this all Perfection in the Text; yet, All this doth not avail him, as long as Mordecai ſits in the King's Gate, and will not riſe up to him, Eſth. 5. 11, 13. So, if a Man have Riches, but with Diſgrace, he is but like a Fool in a Velvet coat: Or if both without Health, but like a gouty Leg upon a Velvet Cuſhion. If he have not all, he hath not enough; and to have all, is more than ever any could yet attain to. One of the Graces ever uſe to look from us. And therefore, as Ezekiel, Chap. 15. 5. ſpeaks in a like caſe: Behold when it was whole, it was meet for no work: How much leſs when the Fire hath devoured it, or any part of it? So let me here; If all Perfections taken together will not cover all, much leſs will they be able, when any one or more of them are wanting.
2. But ſuppoſe any Man ſo happy, that he thinks he can ſay with the Church of Laodicea, I am Rich, and increaſed in Goods, and have need of nothing. Suppoſe a Man ſhould have ſuch Skill, as to make up a patcht Garment of all theſe outward Perfections; a goodly Suit, I confeſs, it would ſeem, and be as highly eſteemed by moſt, as thoſe party-coloured Coats were in former time: Though, I think, none ever yet wore it; yet ſuppoſe, I ſay, that any ſhould, yet I muſt ſay with the Prophet, Iſa. 28. 20. That this Covering is narrower, than that a Man can wrap himſelf in it. His Soul is larger than all this can reach to. There is an inward Man, which all this while they ſee not, that is yet all naked and bare. There is a Conſcience, which, it may be, they now feel not, but which one day they will feel, and find fearfully wounded: And to a Man in ſuch a caſe, theſe outward Coverings will be but like a ſilken Suit to a Body, that hath all the Bones out of joynt. There will one day come an Hour of Death, when all our Riches cannot purchaſe either Delivery, or Reprieve; and at laſt there will be a day of Arraignment and Judgment, which our greateſt ſtate now, cannot then exempt from. At ſuch times all theſe Perfections oftentimes are as ſo many Daggers at our Hearts. Either they, or our bad uſe of them, wound then deep and deadly. Then Abſolom's Hair is his Halter, and Sampſon's Strength his Ruine. Then Men's former Glory their Shame, and their Riches like a Horſe to a Traveller, which may help in the way; but they now find troubleſome and chargeable at the Journy's end. Thrice happy then the mighteſt Potentate, if he had but Authority then left him, as to command his Conſcience ſilence: And happy then the covetous Wretch, whoſe only Perfection here is to be covered and buried in Gold and Silver; if all the Shillings and Pounds, which he had got by Uſury and Extortion, laid all then together could but cover that one ſin, or buy but One drop of Water to cool his Tongue, when he is tormented in the flame.
And thus at laſt we have ſeen theſe All Perfections, as for Length they laſt not for all Times, ſo for Breadth they reach not to our inward and greateſt Wants; and ſo in both Senſes, an end of all Perfection.
The Application of all is, That we now would labour for Ʋſe. David's Eyes, and uſe them as he did; that as with one we ſee theſe Perfections, ſo with another we would look at the end of them: Or rather with the ſame Eye of Faith, look through all this ſeeming Perfection to the end of all. Our Hearts and Eyes therefore ſhould not be terminated in theſe Out-ſides of things. We ſhould not ſtand gazing with Achan upon the Wedge of Gold, and goodly Babyloniſh Garment, leſt, as it was with him, they ſteal away our Hearts and Happineſs together. I confeſs it is with many of our Worldly Men, as they ſay, it is with ſome of your devout Pilgrims to Mahomet's Tomb, who after that goodly ſight uſe to pore ſo long on hot Iron, till they loſe their Eye-ſight. Ours (I do not ſay, Pilgrims and Strangers, unleſs it be from God and the Common-wealth of Iſrael) do uſe to gaze ſo long on the Luſtre of outward Vanities, that they loſe both Eyes and Hearts, by which they might deſire and find more divine and laſting Perfections. Thus did not Job, Chap. 31. 26. He beheld not the Sun when it ſhined, nor the Moon walking in brightneſs: (that is) The Glory of his outward Happineſs, as ſome from the Context expound it. And though David's Eyes had once a miſt caſt before them, when he thought his Mountain ſo ſtrong that he ſhould never be moved; yet here he is now gotten, as we heard, upon another Mountain, and from thence ſeeth further than he did before, or others that lie groveling below can, even to an end of all this Perfection. He doth not now admire and adore this Glorious Light; but, as they tell us, they can with their Glaſſes diſcern Motes in the Sun: So he by Faith (the beſt Proſpective) ſeeth Motes in this Sun, to even an end of all Perfection. And happy ſure were his Eyes, that ſaw ſuch things, which many other Kings and great Ones (I do not ſay, deſire to ſee, but in truth) never ſaw, whoſe inward thought ſometimes is, that their Houſes ſhall continue for ever, and their Dwelling-places to all Generations, Pſal. 49. 11. And it may be, as though they could either overwreſtle, or out-laſt the Almighty and Everlaſting God, in their Hearts, ſay with them, Jer. 12. 4. He ſhall not ſee our laſt end. Or if God ſometimes make them to ſee it, either by others Examples, or the inward light of their own Conſcience, preſently they ſhut their Eyes, and will not: They over-look it, at leaſt they do not with David here ſet themſelves ſeriouſly to mark and conſider it. They do not with him elſe-where pray, that God would teach them to number their days, Pſal. 90. 12. And that he would make them to know their end, and how frail they are, Pſal. 39. 4. Unleſs it be in a Paſſion, (as ſome think this later Speech of David was ſpoken) thoughts of their end never come welcome. You cannot do them a worſe turn, than by putting them in mind of their Mortality. But it would be well that we with David here would be continually thinking of ours. And that
1. To keep us humble; that when we are in this kind perfect in our ways, as we have the Phraſe of the Prince of Tyre, Ezek. 28. 15. we be not like him, lift up, and ſo grow contumelious to God or Man, leſt we come to his end, which in that Chapter is excellently deſcribed; that with Jeſurun, when we are grown fat, we kick not againſt God, or with thoſe Idol-Shepherds, ſtamp upon and tread under foot his Children; that now in this joyful time, we do not revel it with Belſhazzar, and with thoſe drunken Prophets, Iſa. 56. 12. ſay, Come, I will fetch Wine, and we will fill our ſelves with ſtrong Drink; to morrow ſhall be as this day, and much more abundant. For We know not what a day may bring forth. I am ſure that very Night, a Hand wrote ſomething on the Wall, that daſht all Belſhazzar's Jollity, and made an end of his Mirth and Monarchy together. And therefore when thou art the higheſt, be not high minded, but fear, that thy Sun may go down at Noon, that even then may come an end of all that thy Perfection.
2. Labour to ſee an end of all perfection; that ſo thence thou mayſt learn a ſanctified Moderation in the enjoying, and patient Contentedneſs in looſing any, or all of them: And here truly, we may admire God's Wiſdom and Mercy towards us, in ſo Ordering it, that theſe Perfections will not laſt, or help always: For if they could, ſuch is the Atheiſm of our Hearts, that we ſhould make Fleſh our Arm; be ſo glued to theſe lower Contentments, as we ſhould never look after more divine Perfections. But now that the Faſhion of this World paſſeth away, 1 Cor. 7. 29, 30, 31. we are now to learn another Leſſon, to rejoyce as though we rejoyced not, and, to uſe this World, as though we uſed it not; to ſit looſe in our Affections from theſe outward things, that ſit ſo looſe from us. And therefore let not our Affections be more conſtant than the things, and if they be finite, let not our deſires after them be infinite; let's not hold faſt Spiders webs, Job 8. 14, 15. And truly, how incongruous is it for the covetous Worldling, to have no end of his Labour, Eccleſ. 4. 8. And, to enlarge his deſires as Hell, for theſe Perfections, that are both ſhort and narrow, that help not much nor long? And therefore their end ſhould put an end to our longing deſires, teach us an holy Weanedneſs from them, when we have them.
I added a contented Patience in their Loſs: For in this I conceive the Stoicks Rule is good, Always to conſider what thou admireſt and loveſt, foreign. If it be God that thou loveſt, think what God is, and that if thou loſeſt Him, thou loſeſt thy happineſs, thy ſelf; and that will keep thy Soul cloſe to Him. But if it be a Wife, a Child, a Friend, think what they are, and that thou canſt not loſe more in their loſs, than they come to, and that is but a mortal Creature. Hence on the contrary it was that Micah's Mother did ſo fret and curſe, when ſhe loſt her Silver, Judg. 17. 2. And that we oftentimes in ſuch caſes are ſo diſconſolate, and ſometimes deſperate, becauſe we only gaze and dote on theſe Perfections, and never look through them to their end: Whereas David (as Wiſe Men uſe to do) looking eſpecially at Iſſues and Events, is before-hand prepared for any, and can bid the worſt welcome. And therefore when the Amalekites, 1 Sam. 30. had carried away Wives, and Sons, and Daughters, and all Captives, though he was greatly diſtreſſed, yet he could encourage himſelf in God, ver. 6.Vide in hanc rem Chryſoſt. in 2. ad Corin. hom. foreign.
And therefore in the Third place, Let God's Children labour to ſee an end of all Perfection for their own comfort: And that in a double reſpect.
1. Againſt the Inſolency and Fury of all their Enemies, which, I confeſs, may laſt as long as themſelves, (and therefore we have Ezek. 21. 29. themſelves and their Iniquity ending together): And yet the Comfort is, that they themſelves will not laſt long: And it may be their Perfection gone before them, and they remain but like Bees that have loſt their Stings, and ſo would hurt, but cannot. Thus David comforted himſelf, when he rejoyced over his Adverſaries, Pſal. 9. 6. O thou Enemy, thy deſtructions are come to a perpetual end And if we would but o…ſerve God's dealing now in this kind, we ſhould often ſee ſuch Lions teeth broken; either their Power weakned, or their Counſels diſappointed, or themſelves taken away. Or if they continue and proſper ſome longer time, yet be ſure, as God ſaith, Deut. 32. 35. Their foot ſhall ſlide in due time. And ſo an end of their Perfection often puts an end to the Church's Perſecution. Preſently upon Herod▪s being eaten up of Worms, it's added, that the Word of God grew and multiplied, Acts 12. 24. From which the Church of God in theſe troubleſome Times, may have one Argument of Comfort.
2. A ſecond from this Ground is, by comparing that Perfection, which God's Children in their loweſt Ebb have, with all that which wicked Men can have, when their Comforts flow in to them in greateſt abundance. The one we have heard hath an end; but againſt their deſire and expectation: But the end of the other's Faith is their Salvation; and therefore called an Expected end, Jer. 29. 11. And there is hope in it, Jer. 31. 17. The one hath an end, and then as Nabal's, 1 Sam. 25. their hearts die within them. The other have no end, or at leaſt an happy one; and therefore Pſal. 22. 26. Their hearts live for ever. Well fare therefore every true Chriſtian, that in his worſt takings can yet ſay thus much, My fleſh and my heart faileth me: There's an end of all outward Perfection. But God is the ſtrength of my heart, and my portion for ever, Pſal. 73. 26. foreign was that by which He encouraged his Souldiers to the Fight; and you have heard of the patience of Job, and have ſeen what end the Lord made, ſaith the Apoſtle James, Chap. 5. 11. ſo happy, that it's as well worth our marking, as the end of other things was worth David's in the Text: For Mark the perfect Man, and behold the Ʋpright, for the end of that Man is peace, Pſal. 37. 37.
3. Labour to ſee an end of all theſe Perfections, that thou mayſt thereby be ſtirred up, to do as much good with them, as thou canſt, whilſt they laſt; for we ſee, if we do not ſpend them, they will ſpend of themſelves.
And therefore it would be our Wiſdom to take them in ſeaſon, and to put them over to God, who uſeth to reſtore them to us in a better kind. Let us therefore uſe our Authority, whilſt we have it, for the maintaining of good Men, and good Cauſes; our Riches in maintaining our Miniſtry, and poor Brethren. Sell that you have, and give Alms to the Poor, and ſo provide your ſelves Bags, which wax not old, a Treaſure in the Heavens, that faileth not, Luke 12. 33. Such wiſe Merchants we ſhould be for our Souls thus now to improve theſe fading Perfections, that one day we may have a return made us in the things of a more durable Subſtance.
4. And that's the laſt particular. Let us therefore labour to ſee an end of theſe Perfections, that ſo we may look out for ſomething, which is more perfect, and which will abide with us for ever. If we indeed had our ends as ſoon, as theſe Perfections have theirs, we might better terminate our Deſires and Affections in them. But it's an ordinary ſaying, Homo non habet ultimum finem in hac vita vel termini vel conſummationis. Man hath not his laſt end here: And therefore whatever elſe we provide for, let us have ſome pity of our Souls, which will laſt always; that, as the School-Men uſe to ſay, that two things do concur to make up the Perfection of an inferiour Being, Aliquid ſecundum motum proprium, and, Aliquid ſecundum motum naturae ſuperioris: So let not all our Perfection be placed only in that, in which we do but equal other Men, or not exceed inferiour Creatures: But let us aſcend ſomewhat higher, that as we have in us aliquid nihili, ſo we may have aliquid Dei, ſomething ſo large and laſting, as may fully everlaſtingly content and ſatisfie us. Now if you ſhould ask, Where that's to be found? The Text makes anſwer, But thy Commandment is exceeding broad. God's Word is the Field, in which this Pearl is found, which will continue for all Times, and fully comfort thee in thy greateſt Wants. He is never very Poor, in whom the Word of God dwells richly. But of this in the ſecond part of the Text. For the preſent, that Perfection, which we ſhall find in it, and which will perfectly and everlaſtingly make us happy, is (as they uſe to diſtinguiſh it) either Objective, or Formal.
Firſt, The Objective Perfection is God and Chriſt, whoſe Nature and Work is perfect, Deut. 32. 4. to whom nothing is wanting, and therefore fully Perfect, and from whom all the Perfection of the Creature is derived, and in whom it is Eminently, Infinitely, and therefore Eternally perfect. Jeſus Chriſt the ſame yeſterday, and to day and for ever, Heb. 13. 8. He indeed may well be called the End of all perfection; as you heard, that many Expounded thoſe words of him. He is that Mountain, on which, I told you, St. Auſtin placed David, when he ſpake theſe words, Chriſtus mons eſt, &c. Chriſt is the Mountain, from which only we may with David here deſcry the end of all other Perfections; for thou wilt never ſee an Emptineſs in them, till thou haſt found a Fulneſs, and All-ſufficiency in Him. To this Hill therefore let us lift up our Hearts and Eyes, from whence comes our Help, our full, our everlaſting Salvation. And ſeeing it's the Perfection of all things, that are ordained to a further end, when they are brought to the Fruition of it, Noli hoerere in via, & non pervenire ad finem, as Auſtin ſpeaks, Stay not below in theſe inferiour and worſe Perfections. Reſt not till thou beeſt made partaker of Chriſt. And further, when (as the Philoſopher tells us, that) Finis quaeritur in infinitum, media vero cum modo; let our Affections towards this End of Perfection, be conſtant and enlarged, as much as we can; if we could, infinitly. But ſeeing other perfections that have an end, are ſometimes Hindrances, at the beſt but Helps; and it's a part of our Imperfection that we ſtand ſo much in need of them, let not our deſires be terminated in them. But whether with them, or without them, let us make ſure of Chriſt, who hath an unchangeable Prieſthood, and therefore is able to ſave us, foreign, Heb. 7. 25. that is, evermore, (as you have it in the Margin) or to the utmoſt, (in the New) or Perfectly, (in the former Tranſlation) and indeed Perfectly, becauſe evermore; and to the utmoſt, and ſo ſupplies what we have ſeen other Perfections wanted, which did not always laſt, and therefore did not ſave always, and did not reach to our greateſt Wants, and therefore could not ſave to the uttermoſt. But Chriſt doth both. And therefore, to this purpoſe, what David ſaid of the Bleſſed Man, the Father applieth to our Bleſſed Saviour, that he is the Tree planted by the Waters ſide. The Waters flow, but this Tree is rooted ſure, on which if thou layeſt ſure hold, thou art out of danger of drowning. And therefore let me ſpeak to thee in his words, Raperis in praeceps? Tene lignum. Voluit te amor Mundi? Tene Chriſtum. Lay ſtrong hold on Chriſt, and thou ſhalt have ſtrong Conſolation; for he is a Prieſt for ever. And ſo no end that way: And for the other, whatever others tell us, what a ductile nature Gold is of, and how much Ground an ounce of it may be made to cover; yet we, that are bought with no ſuch corruptible things as Silver and Gold, muſt believe that one drop of our dying Saviours Blood can and will cover, and purge all ours and all Believers Souls: And ſo it, as well as the Word, is exceeding broad. And that's the Objective Perfection we muſt aim at. The Formal is double, Grace, and Glory.
Secondly, For Grace: It's that, which ſets the Soul in joynt again, and ſo makes the Man of God perfect; and being once ſavingly wrought is ſo firmly eſtabliſhed, that all the Popiſh Arminian ſubtilties, or the Gates of Hell, ſhall never prevail againſt it. And therefore it would be well, if we were ſo wiſe as to reach out for this Perfection; and to know at laſt, whatever perfection we may conceive to be in ſinful Courſes, yet that, in truth, it's Sin only that daſheth all our Perfection: Thou waſt perfect in thy way, till Iniquity was found in thee, Ezek. 28. 15. And for it ſelf, that how ever it may pleaſe for the preſent, and promiſe more for the future, yet we ſhall find them to be deceitful Luſts; that they deprive us of endleſs Happineſs for the enjoyment of ſhort and empty Contentments; that there will be a Time, when we ſhall hear, as in the Prophet, Jer. 51. 13. Thine end is come, and the meaſure of thy Covetouſneſs: The ſame we may ſay of other ſins, there will one day be an end of all, and that none of the beſt; for the end of thoſe things is Death, Rom. 6. 21. And though, I confeſs, ſin and the puniſhment of it will never have end; and that's the ſinners woe, becauſe they are Sarmenta ad damnationem, non firmamenta ad ſalutem: Yet the contentment of ſin is ſoon over, and ends the ſooner, that the puniſhment thereof may laſt for ever. Otherwiſe in Grace, which as it is that heavenly Panoply of Breadth and Extent ſufficient to cover the whole Man; there being no want, but ſome particular Grace or other, can make a Supply: So for Continuance, it reſembles the Eternal Fountain from which it ſprings, foreign, ſaith S. Chryſoſtom, Love never faileth, 1 Cor. 13. 8. The Fear of the Lord endureth for ever, Pſal. 19. 9. This is that Way everlaſting, Pſal. 139. 24. Which either hath no end, or a very happy one. Rom. 6. 22. You have your fruit unto Holineſs, and the end everlaſting Life.
Thirdly, And that's the laſt Pefection, which is as Immortal as thy Soul, and as Large as thine Appetite: When the Sun ſhall no more go down, neither the Moon with draw her Light, but the Lord ſhall be thine everlaſting Light: And the days of thy Mourning ſhall be ended, as the Prophet ſpeaketh. This Perfection, I confeſs, is not here to be attained to. Paul acknowledged himſelf not to be already perfect, Phil. 3. 12. But yet it's good now to prepare our ſelves for it, and to make ſure of it; that when Death and Judgment ſhall come, and we ſtripped naked of all theſe fading Perfections, may not then be found altogether naked, but be Cloathed upon with our Houſe from God, Eternal in the Heavens: That ſo, when many a wicked Man, that had his good things in this Life, will be conſtrained to ſay, I was, indeed, once rich, and honourable, and happy, as I my ſelf thought, and others took me. I was, as that perhaps was the Cauſe of my preſent Miſery, and the very thought of it now augments it. I had Wiſdom, and Beauty, and Strength, and the reſt; but now I ſee a woful end of all ſuch Perfections: We on the contrary to our eternal Comfort, may ſay, ſomething we have loſt (though indeed no loſers) we were ſinful and miſerable, but now we ſee an end of all that with Comfort: But withal ſomething we had, which we yet have and ſhall for ever. We were holy, and humble, and thankful, &c. And ſo we are now, and ſo ſhall remain to all Eternity, never to ſee an end of this Perfection And therefore to conclude all in a word; Let us all ſo labour, with David here, to ſee and end of all theſe Perfections, that we may have that begun here, which we may have at that day fully perfected, but never ended.