Three Decades of Sermons, Decade 1 · Sermon 2
Baruchs Hurt and Cure:
Set-forth from JEREM: Chap: 45. Verſ: 5.
And ſeekeſt thou great things for thy ſelfe? ſeek them not.SERM. II.
IF ever a word ſpoken in due ſeaſon might be At St Maries Oxon. Octob. 18. 1642.compared to Apples of Gold in pictures of Silver, ſuch a one is here repreſented to your view, being a word of comfort opportunely adminiſtred unto a man of a ſorrowfull ſpirit. (And) in the front of my Text is a connexive particle, and drawes down the Context unto the Text. Take a review of the precedent Hiſtory in this briefe relation. The iniquities of Iſrael and Judah are full ripe, and now it's high time for the deſtroying Angell to thruſt in his ſickle and cut them downe: But ſuch are the tender bowels of our Father of mercies, and God of all conſolations, that he gives warning before he ſmites: It's his accuſtomed method, to leave no meanes unattempted for his peoples recovery, and for the healing of their backſlidings. How often doth he draw them with the bands of a man, even with cords of love? What preſuaſive arguments, what alluring Rhetorick doth he uſe, enough to breake the Rock within thee, even an heart harder then Adamant, and to melt it into the love of God, here behold bowels opened, like the ſounding of an Harpe, and once more rol'd together. The Lord denounceth moſt heavy Judgments, and yet in the midſt of Judgment entertaines ſome thoughts of free love and mercy. The Lord reveales his ſecret intentions to his ſervants the Prophets. He makes the prophet Jeremy of his privy counſell. The Lord himſelfe becomes the inditer of a dolefull writing fraught with lam…ntation, mourning, and woe: Jeremy dictates from the mouth of God unto Baruch, and Baruch wrote from the mouth of Jeremiah all the words of the Lord, Jer. 36. 4. Forthwith they are communicated unto the King, and Princes of Judah. The King being no whit affected Jer. 36. 4.with theſe diſmall tidings, but rather hearing them as it were in a dreame, he cuts the role in peices, and caſts it into the fire; O the Sottiſh Lethargy of a rebellious ſinner! Hee's ſetled upon his lees, at eaſe in Zion, come what will come, he thinks himſelfe ſecure, that no evill ſhall happen unto him. Security is the harbinger of ruine. But wickedneſſe ſtands not ſtill, it's a teeming mother, though of a ſpurious iſſue. To make his ſinne compleatly ſinfull, he ſends hue and crie to apprehend the prophet, and the ſcribe: Heel'e be reveng'd on the inſtruments, though for the performance of their obliged duty. O ungratefull patient, who when he hath trampled ſoveraigne phyſick under his feet, ſtraightway plots the deſtruction of his phyſitian! but humane power is circumſcrib'd with certaine limits, and compaſſes, and cannot goe one jot further then the ſupreme overruling hand permits the motion. Man purpoſeth, but the Lord diſpoſeth of that purpoſe as it pleaſeth him: God himſelfe becomes an hiding place unto his ſervants: But the Lord hid them, Jer. 36. 26. the kings expreſſe commands muſt be fruſtrated, his meſſengers muſt returne without their errand, for God hath more worke for the prophet, and the ſcribe: A new role muſt be writ: The nationall rebellions muſt ſtand upon record, legible to poſterity: This God gives in precept, and they immediatly put in execution. And over and above the text is expreſſe in the cloſe of the forecited chapter, that there were added beſides unto them many like words. New rebellions renew their ſorrowes; and continuance in ſin, abundantly aggravates the puniſhment. By this time Baruch is perplex'd with multitudes of ſorrowes, the apprehenſion of the Kings wrath makes him feare, and tremble, he is ſenſible of a burthen too heavy for him to beare, the weight whereof mak's him fall groveling unto the ground. The Lord becomes the remembrancer of his paſſionate expreſſions: Thou didſt ſay, woe is me now, for the Lord hath added greife to my ſorrow, I fainted in my ſighing, and find no rect v. 3. Addidit dominus ſcriptionem Scripti vi, one writing after another; I hardly ſcap't for my former writing, and now I put my ſelfe into the very mouth of the lyon, adding a ſecond danger to the former, and ſo expoſe my ſelfe unto a continuall ſucceſſion of miſeries. In the mount, in the greateſt ſtraits, and extremities the Lord will be ſeene. Now comes the Lord and brings out a precious cordiall, which he reſerv'd for a languiſhing condition: Now he ſhewes himſelfe indeed a very preſent helpe in this needfull condition, and time of trouble. Hee's the good Samaritan, he powrs oyle into the wounds, and binds them up▪ hee'l in no wiſe quench this ſmoking flax, nor breake this Matth. 12. 20.bruiſed reed: O taſt, and ſee, O Baruch, how good, and gracious the Lord is to thee, in particular! There's an univerſall conflagration, and yet thou art as a brand pluck't out of the burning. There's a generall maſſacre, and yet thy life is given thee for a prey, whitherſoever thou goeſt. The Prophet brings this tidings from the mouth of God, v. 4. behold that which I have built I will breake downe. Goodly edifices muſt be leveld with the ground, and not one ſtone left upon another: It followeth and that which I have planted, I will pluck up, even this whole land. The vineyard of Gods own plantation muſt be laid waſt, and pluck't up root and branch. The Lord, when he begins, will make an end, Laeſa patientia, fit furor, Patience abuſed breaks forth into extremity of fury: his wrath is incenſ'd, and his jealouſy burnes hot like fire. If any thing, (queſtionleſſe) a ſhowre of teares might quench this burning, but their hearts are unbroken, their fallow-ground is not plowed up; they are paſt relenting, and ſo ſhut againſt themſelves a dore of mercy. And now, O Baruch, thou ſonne of Neriah, where's thy ſympathy? why doſt not thou call thy comforts Ichabods? Doſt thou thinke to fare well at home, whilſt the Church of God is under hatches abroad? wouldſt thou be in the floate of proſperity, whilſt the Church is in the ebbe of adverſity: As the marriners in a tempeſt rowſ'd Jonah and cryed, what meaneſt thou, O ſleeper, ariſe, call upon thy God, Jonah 1. 6. ſo ſay I, ariſe, and lay to heart the afflictions of thy brethren. When private calamities come in competition with, publick, let the latter preponderate: Thou muſt not ſtick to foregoe thy own reſt, eaſe, tranquility, nay thy life it ſelfe, when thou haſt a lawfull calling to lay it downe in theſe times of horrour, and confuſion. Let this advice from heaven in my text have an effectuall influence upon thy ſpirit, & tu quaer…res tibi res magnas? ne quaerito: and ſeekeſt thou great things for thy ſelfe ſeeke them not.
My text may be ſtil'd Baruch's hurt, and cure. If he or any other Baruchs Hurt and Cure.would with the ſorcerer boſt himſelfe to be ſome great one in the world, if he ſet upon the purſuite of great things in this world, an arrow from God will be ſent, and pierce his ſoule through with many ſorrowes: there's his hurt. But if ſo be he become endowed with a ſelfe denying ſpirit, ſo that ſublunary things are below his notice, he can bid adieu unto them, as unſutable to his elevated affections, hee's a man of a ſingular temper, hee'l diſcerne a ſun of righteouſneſſe with healing wings, there's his cure.
So then in the words formally conſidered, there's a Queſtion and an anſwere. In the Queſtion I recommend three particulars unto 1. An Act. 2. An Object. 3. The perſon.your obſervation. 1. An act, and ſeekeſt thou. 2. The Object, great things. 3. The perſons, one and the ſame, thou for thy ſelfe.
The Prophet anticipates Baruchs anſwere, and gives it himſelfe, ſeeke them not. This dehortation is diametrically oppoſite. It ſtands like the Cherubims with a flaming ſword to keep the way of the tree of life. A ſinner rides full ſpeed in a ſwift career of ungodlineſſe: Here's a Remora which purpoſely meets him, and ſtops his paſſage. Hee's bid to ſtand, by the watchman of the Lord of Hoſts. You ſee then (my Brethren) what I am to preſſe upon your affections, that ye would get rayſ'd ſpirits, and ſue out a divorce between your ſelves, and the world. The Argument of my diſcourſe is Heavenly mindedneſſe. The enlargement of this Theme is moſt ſutable to theſe preſent diſtractions, where there are ſuch ſad thoughts of heart for the afflictions of Joſeph, and for the diviſions of Reuben. Is it now a time for purchaſing of Lands, and revenues, eating the fat, and drinking the ſweet, to ſolace our ſelves in all variety of voluptuouſneſſe, and epicuriſme, to ſtretch out our ſelves in beds of Ivory, to drinke wine in bowles, and yet remaine inſenſible of the afflictions of Joſeph? If by ſuch projects as theſe we ſeeke to get a name upon earth, we may build a Babel of our own confuſion. But let us learne to deny our lawfull pleaſures, and make our teares our meate and drinke, imitating St James, whoſe knees (as Euſebius records) became like camels hooſs by the aſſiduity of his devotion. Where's the man that ſpares the more either from his Euſebius Eccle. Hiſt.belly, or his back, that proſtrates himſelfe in the duſt before the throne of Grace, whoſe ſoule is alike affected with J…remies to weep in ſecret for the ſins of the times? I feare our times are juſt like thoſe before the deluge, eating, and drinking, and making merry. God grant that wee imitate not the Swans, who (as they ſay) ſing ſweetly before their Funerall. Caſt your eyes upon the bleeding condition of Ireland, and that which comes neerer home the miſerable diſtractions of the land of our Nativity: Is mirth, jollity, ſeaſonable at a Faſt, or Funerall? Is it a diſcourſe ſutable for a dying man to talke of honours, high places, and promotions? ſhall a man drencht in teares, purſue paſtimes, and pleaſures? ſhall humility and lowlineſſe change the ſcene into pride, and ambition? ſhall poverty inveſt it ſelfe with ſtately robes? ſhalt thou O Baruch, when all the world is in combuſtion, be ſo ſpiritually benummed, as to have thy heart doting upon the momentany pleaſures of this wicked world? doth thy heart hanker after thy pleaſures? and with Lots wife, doeſt thou looke back upon the delights of Sodom? Let her foreign be thy warning peice not to ſeeke great things for thy ſelfe.
Thus having paraphraſ'd the words, I ſhall proſecute them according to my propoſed method, intending the queſtion for the doctrinall part of my text: and ſeekeſt thou great things for thy ſelfe? And the dehortatory anſwere ſhall be my uſe, and application: ſeeke them not. In the unfolding whereof, I ſhall purpoſely indeavour to enlarge my ſelfe in a plaine and familiar diſcourſe, making my text my Apology, not to ſeeke great things for my ſelfe, not any ſublime compoſures to gratify any wanton eares of Athens, but to condiſcend unto the capacity of the meaneſt Auditor that heares me this day.
In the proſecution of the words I ſhall not ſeparate the act from the object: they are joyn'd in the ſenſe, and therefore Il'e not divide them in my diſcourſe: And ſo Il'e reſume them jointly: Et quaeris tibi grandia? and ſeekeſt thou great things? And now, O Baruch thou ſonne of Neriah, let me once more on this wiſe expoſtulate the matter with thee! Is there any ſuch a miableneſſe in that thing, whereon thy heart is ſo wholy enamoured? doth the object ſo neceſſarily conduce to the compleating of thy felicity, that with Rachel thou muſt have it, or elſe die? Is thy life bound up in it's life, as Jacobs was in Benjamins, ſo that for a moment thou canſt not foregoe the fruition of it? what is the reaſon that thou art ſo poſſeſt with ſo much anxiety of ſpirit? when I ſee a man bid adieu to all other things, and wholly fix himſelfe upon one thing alone, I preſently conjecture that there is ſome rarity, and excellency in that thing which wholy takes up his affections, and terminates his acquieſcencie, as lines in their proper center. Let's then, as Moſes did, turne aſide, and ſee what theſe great things are, whether anſwerable to the report, and expectation. yea, or no. But alas our paines will be to ſmall purpoſe, and the iſſue parallel to the pains, both alike unfruitfull. The text calls them great things: by which Vatablus, and ſome others underſtand the gift of prophe…y, but this interpretation hath no correſpondence with the Hiſtory, and ſeems Vatablus. Theodoretus C. A. Lapide Calv. in Loc.to offer violence to the words: But I rather adhere to Theodoret, a Lapide, Calv. and indeed the generall current of interpreters, who by great things underſtand reſt and tranquility, an immunity from imminent, and apparent dangers, a confluence of outward delights and comforts, as riches, honours, and the like: Out of an apprehenſion of the loſſe of theſe, there aroſe ſuch grievous complaints, and bitter expreſſions of ſorrowes: a great infirmity, a practiſe how unſutable unto a ſervant of God! what was not Baruch promoted to ſo high an honour as to be the Scribe, and Amanuenſis of the Lord of Hoſts, and ſhall he be ſo nice and delicate, as to account his life more precious then many thouſands, to preferre his private well-fare; before the weale-publick? O faint hearted ſouldier! Ʋriah was of a more Heroicall ſpirit, when David bad him goe home to his houſe, and refreſh himſelfe after his journey: The Arke, ſaith he, and Iſrael, and Judah abid in tents, and my Lord Ioab, and the ſervants of my Lord are incamped in open feild, ſhall I then goe into my houſe to eat and to drink, and to lie with my wife? as thou liveſt, and as 2 Sam. 11. 11. Salu. Bell. Jugur…h.thy ſoule liveth, I will not do this thing: Marius in Saluſt diſcoverd a magnanimous reſolution unto his ſouldiers: Doctus ſum hiemem, & aeſtatem juxta pati, humi requieſcere e…dem tempore, inopiam & laborem tolerare. A child of God muſt preferre the welfare of Zion before his private reſpects, and intereſts: he muſt not dreame of his own perſonall peace in their publick calamities, in times of captivity and Iacobs troubles, we muſt beare a ſhare with them in their ſufferings: O brave profeſſion of the Kingly prophet, Pſal. 137. 6. If I forget thee O Jeruſal…m, let my right hand forget her cunning. That of Moſes muſt be the good Chriſtians choyce, Heb. 11. 25. Rather to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſin, which laſt but for a ſeaſon. But lets take a narrower ſurvey of theſe great things, and lets conſider whether they be worth the ſeeking after, yea, or no. One man ſeek's reſt, and quietneſſe, theſe are his great things. Naomi ſought out a reſt for Ruth: This man would Induction. One man ſeekes reſt, and quietneſſe.faine ſit under his own vine, and under his own figtree, hee's ſecure with the men of Laiſh, he reſembles the whore, who ſits as a queen, and ſaith no evill ſhall happen unto her: But ye know the wofull end of the men of Laiſh: Their ſecurity expoſed them to their enemies rage and fury: And that Babyloniſh ſtrumpet ſhall have death, and mourning, and famine, even all theſe plagues come upon her in one day, Rev. 18. 8. So the foole in the Goſpell, and Nebuchadnezzar amidſt their vaine glorious boaſtings were caſhier'd of all. When Amnons heart was merry with wine, then was he ſlaine: The hand-writing came out againſt Belſhazzar, and numbred his dayes amid'ſt his carouſing, and jollities. Agag came delicately, but was preſently hewed in peices before the Lord in Gilgal. Siſ…ra tooke his ſleepe, but never awak't, but unto eternity. When men ſeeke reſt, it will fly from them. When Job promiſ'd reſt unto himſelfe, he could not find it: my bones, ſaith he, are p…irced in me in the night ſeaſon, and my ſinew's take no reſt, Job 30. 17. Ponder ſeriouſly with thy ſelfe, how David was a man of warres, and the ſword never departed from his houſe: ſo perhaps God hath not yet intended for thee a bleſſing of peace. Hee'l make a ſouldier of thee to fight his battles, hee'l put thee upon hard ſervices in hard times to try what mettall thou art made of: he intends thee for a valiant champion, and combatant. Take heed then of incurring that fearfull curſe of M…roz, Jud. 3. 23. who came not to the helpe of the Lord, to the helpe of the Lord againſt the mighty. Would'ſt thou faine ſleep in a whole skin, when thouſands fall beſides thee, and ten thouſands at thy right hand? Thinkeſt thou to be at reſt, free from all enemies within, and without? May be God ſees it fit in wiſdome to exerciſe thee with ſome ſmarting croſſe, leſt otherwiſe with Jeſhurun thou ſhould'ſt wax fat, and kick againſt the Rock of thy ſalvation. God know's what's better for thee, then thou doſt for thy ſelfe. May be its a ſpeciall providence, that thou ſhalt not receive good things in this life, nor take thy reſt in this world. Non ad hoc noc de paradiſo voluptatis Bern.ejecit (ſaith Bernard) God hath not caſt a man out of paradiſe, for him to find another paradiſe in this world. All our reſt, and quietneſſe is in God. It's an obſervation of the Rabbines, that all the letters in the name Jehovah are quieſcent: And they ſay ther's a myſtery in it, to ſhew that all our reſt is in God alone. Domine Auguſt.feciſti nos pro te, & in quietum eſt cor noſtrum, donec veniat ad te. Lord thou haſt made us for thee, and our heart… is never at reſt, untill it come unto thee, ſo Auguſtine. We cannot chuſe but expect croſſes in this world, ſince we live in the valley of teares. The Canaanites were thornes in the Iſraelites ſides, which the Lord left for their triall: ſuch a man is of a proud, and haughty ſpirit, God ſends an affliction, and bids it take downe his pride: Another loves his eaſe, and lives careleſly, God ſends ſome ſharp croſſe to ſcoure away his ruſt contracted by want of uſage. The emulation between Rome and Carthage was a foyle to ſet out each others renoune and valour. The skilfullneſſe of a Pilot is unknown but in a tempeſt: a Captains valour appeares in the day of battle, and a Chriſtians Magnanimity in a fiery triall: ſo then, to ſumme up this particular: Let me aske thee, are peace, and quietneſſe, an exemption from cares, and troubles the great things which thou ſeekeſt after? O how wilt thou be deceiv'd of thy expectation? quaeris magna, ſcilicet quietem, & tranquilitatem, thou ſeekeſt great things (i. e.) reſt, eaſe, and tranquility & invenies miſera, ſcilicet motus, & proc…llas: thou ſhalt find quite contrary, hurley-burleyes, ſtormes, and tempeſts.
Another man ſeek's for promotion, and high places, theſe are A Second man ſeeks promotions.the grandia, his great things for the attainment whereof, he becomes as very a Paraſite as were thoſe ſordid flatterers of Dionyſius, who lick't up his ſpittle, and preferr'd it before N…ctor: this is indeed foreign an unſtable man, as St James phraſeth him, who Jam. 1. 8.runs with the tide, and varies with the practiſe of the times: ſo that oft times the humour of his honourable Mecoenas becomes the compaſſe whereby hee'l ſteere the courſe of his life, and converſation: But pauſe a while thou who runſt in an eager purſuit after promotion, let me aske thee art thou fit for it? or if ſo, art thou ſure thou ſhalt not miſſe of it? honor fugientem ſ…quitur, ſequentem fugit. Honour like the ſhadow when a man looks towards it, it avoids him, but if a man turne his back from it, it followes him. And whence comes promotion? It comes neither from the Eaſt, nor from the Weſt, nor from the South: But God is the Iudge, he…utt…th down one, and ſett…th up another, Pſal. 75. 6, 7. How many verify the proverbe of the Ambitious, who have a Pope in their belly? How many are their aſpiring projects, and how unſatiable are their deſires? Me thinks the practiſe of David, ſhould curbe them: who went into the Sanctuary of God, and underſtood their end: and that's ſpecified, Pſal. 73. 18. ſurely thou did'ſt ſet them in ſlippery places, then caſteſt them down into deſtruction. Agrippina temper'd her poyſons in that meat which Claudius moſt delighted: And ſo thy greateſt honours may prove thy greateſt torments. It's the obſervation Abulenſis.of Abulenſis, that thoſe men of renoune who have been moſt glorious in the worlds accompt have come to moſt inglorious ends, as Abſaloms beauty, Sampſons ſtrength, Achitophels policy, Aſahels ſwiftneſſe proved their overthrowes: and Alexand…r notwithſtanding his great conqueſts, was at the laſt poiſoned. Thoſe quatuor ſumma imperia the Aſſyrian, Perſian, Graecian, and Roman Empires preſently came to ruine: You know the fatall end of Haman the greateſt favourite in King Ahaſhueroſh Court, who erſt while was advanc't above all the princes, and preſently after was elevated higher upon a gallowes. O then take heed, leſt any preferment choake the grace of God in thy ſoule. C. A Lapide hath a ſtory of C. A Lapide.Pius quintus, Cùm eſſem religioſus bene ſperabam de ſalute animae meae, Cardinalis factus extimui, Pontifex creatus pene deſper…. Every degree of preferment made his condition more diſconſolate. But my charity hopes better things of you my brethren, and ſuch as accompany ſalvation: When I ſee the failings of my elder Brethren, as on …e ſide, I abhorre daubing, and flattery, ſo on the other ſide I can in no wiſe brooke the practiſe of an undutifull Cham, to diſcover their nakedneſſe, where is probable hopes of amendment.
If it were poſſible we ſhould have peace with all men, and cover one anothers errors with the mantle of love: A bad ſenſe muſt not be entertain'd, when words can admit of a better conſtruction. May it never be verifyed of any of us, that our young yeares condemne our old, and that we grow worſe by thoſe dignities, which ſhould make us more dutifull. Let not, O let not your talents be as ſo many prices put into the hands of fooles, for want of hearts to make the beſt improvement of them. What pitty 'tis to ſee, and I cannot ſee it without a bleeding heart) that excellent gifts, (and abilities are ſo often buried in a napkin, or elſe imployed the contrary way, by ſuch who are ingenioſe nequam, witty enough to their ſhame, and infamy: To diſmiſſe this particular inſtance; thou that art ſo ambitious of honours; It's a great hazard, whether thou canſt get honours, or if got, it's a greater hazard, whether thou canſt keepe them: & miſerrimum eſt fuiſſe faelicem. Quaeris magna? Honours, promotions: Invenies parva, little, ſmall things, or elſe the quite contrary. Thus you ſee honours, and high places are not the great things worthy of our ſearch, and labour.
3. Another man ſeeks after riches, and worldly wealth, they A third man ſeeks riches, they are his great things.are thoſe great things, which ſet his endeavours a working. This man is ſtill a compaſſing of corne, and oyle, he riſeth early, goeth to bed late, eateth the bread of carefulneſſe, and looſeth his beloved ſleepe. Is there a good penny-worth, a good bargaine ſtirring, how doth he labour to compaſſe it? He racks his rents, grinds the faces of the poore, he makes haſt to be rich, and this he thinks is the right courſe, but hees not aware all this while, that he hath put his monies into a broken bag, and that the timber, and ſtones in the wallwill prove vocall, and cry out againſt him: the prophet acquaints him with his fatall doom, Jer. 17. 11. As the partridge ſitteth on egs, and hatcheth them not, ſo he that…eteth riches, and not by right, ſhall leave them in the midſt … his daies, and at his end ſhall be a foole; That wedg of gold which he ſo idoliz'd, will in concluſion prove his greateſt curſe: his table will prove his ſnare, his meat his gravell, his cup his poyſon, his bed a bed of thornes, becauſe theſe creatures are not ſent in mercy, and ſo not ſanctifyed by God. And beſides we m…y diſcerne by experience, how theſe covetous earth-wormes are croſt in their intentions. They ſcrape up riches, and know not who ſhall enjoy them. Oft times God puniſheth ſin by it's contrary, the ſin of covetouſneſſe in the parents, with the ſin of prodigality in the children, ſo that they ſcatter as faſt as the other gather'd, and waſt as profuſely, as the other got greedily. God croſſeth men in their darling ſins, as David was croſt in his beloved Abſalon, Abſalon in his Kingdome, Amnon in his Tamar. So the covetous are croſt in their greateſt confluence of riches; Thoſe very things which they have purſued with the ſtrongeſt affections, prove unto them the moſt bitter afflictions. Hereupon Reverend Latimer inculcates Latimer in his Sermons.this leſſon againe, and againe, beware of Covetouſneſſe, beware of Covetouſneſſe. Of all other ſins, Luther confeſt that he found his heart leaſt inclin'd to covetouſneſſe: when ſome bad ſtop his mouth with preferment, another anſwered, hem Germana iſta beſtia non curat aurum: So Melchior Adamus in his life. Hence Seneca very divinely: Melchior Adamu…n vitâ Lutheri. Seneca de Brevitate …tae. A fourth man propoſe…h mirth &c.Breviſſima ad divitias per contemptum divitiarum via, the contempt of riches is a price paid to purchaſe them.
4thly and Laſtly, not to multiply any more inſtances: Others propoſe unto themſelves mirth, and jollity, theſe are their great things: Many have thoughts of Heaven, they promiſe to redeeme their time, as Elimelech promiſ'd to redeeme the inheritance, but when there came a condition, thou muſt take Ruth with it, then he fly'd off: I cannot redeeme it, leſt I marre mine own inheritance, Ruth: 4. 6. So men are apt to ſay, O if I ſhould take a preciſe courſe of life, I ſhould marre my hopes, then farewell all pleaſures, and comforts: whereas indeed if we had the ſpirit of diſcerning, we ſhould ſee, that there's no reall pleaſure but in the waies of godlineſſe: The waies of wiſdome are waies of pleaſantneſſe, and her pathes are peace, Prov. 3. 17. of all other pleaſures, I may ſay, inter amplexus ſtrangulant. What's all the mirth, and jollity of the world but madneſſe, as S…lomon concluded by wofull experience: I ſaid of laughter it is mad, and of mirth what doth it? Eccleſ. 2. 2. All the mirth of the wicked is like the crackling of thornes, but a blaze, and extinguiſhed. Their hearts are full of gravell, there's a dampe upon their conſciences. The terrors of God afright them amidſt all their mirth, an jollity. The Epicure makes his belly his God. Clem…ns calls his vice by two words which expreſſe them to the life foreign, belly phrenſy: the brutiſh drunkard makes his cups Clemens Alex:his Idols: Hee's mighty to powre in ſtrong drinke, but he conſiders not, that cups of trembling will follow cups of healthing, and carouſing, and that the time will come, when he ſhall be cald to a fevere accompt for thoſe cups, which he hath powred down his own throate, and for thoſe (which he leaſt thinks of) that he hath forc't upon his brother. O thinke upon this in your moſt ſad, and compoſed thoughts, you who ever you are, that are addicted to your pleaſures, that make your recreation your profeſſion, and imployment, who eat and drinke, and riſe up to play: when cards and dice (to ſay no worſe) ſhall be more exerciſ'd then the booke of God: when men can have time enough for vaine, and unprofitable paſtimes, and can have mony enough to ſpend upon a baſe luſt, yet if they be requir'd to ſet upon a buſineſſe of weight and conſequence, then they complaine of want of time, and if they be entreated to extend their bowels of compaſſion to any of Chriſt's afflicted members, then they plead poverty; where there are ſuch ſymptomes as theſe, you may gueſſe what's the diſeaſe of the illaffected parts, and the iſſue will be lamentable. I have read of a young man, who ſtood by St Ambroſe, and ſaw his excellent death, he preſently ſaid to ſome of his boone companions, O that I might live with you, and die with him. So many we have who with Balaam would faine die the death of the righteous, but take no care to live the life of the righteous. What wilt not thou foregoe a pleaſure, a beloved ſinne for Chriſt? Chriſt will one day ſay to thee: could I be content to part with my blood, and could'ſt not thou be content to part witha luſt? Auguſtine in his confeſſions hath Auguſt. Confeſſion.this notable expreſſion: Quàm ſuave mihi ſubito factum eſt carere ſuavitatibus nugarum? How ſweet is it to mee of a ſudden to want thoſe ſweet vanities! One drop of a racking conſcience ſwallowes up an ocean of ungodly joy. OnelyOnly ſoule delights leave a ſweet relliſh in the ſpirit, but carnall pleaſures leave a ſting in the conſcience. By theſe inſtances ye may gueſſe at the reſt: ſuffer me to make a briefe recapitulation of the premiſſes. Suppoſe reſt, and quietneſſe, be the great things ſought after, whilſt we purſue them greedily, vexations, troubles, diſquietneſſe of ſpirit come in thick, and threefold, and daſh all. Promotions, and preferments if they be the great things we ſeeke after, they reſemble Jonah's gourd, which in one night had it's originall, and it's period. Riches and wealth, if they be the great things ſought after, theſe fly away, they prove Aegyptian reeds, wells without water, and they ſtart aſide like broken bowes. Admit pleaſures, and carnall jollity be the great things ſought after, however the prologue may promiſe a comedy; yet the Epilogue will diſcover a fatall tragedy; whatever laughter was extorted, was but riſus Sardonicus. All the pleaſures are but foreign bitter-ſweets; will there not in all theſe be bitterneſſe in the end? Thus drawing an induction from theſe and the reſt, I may hence collect an univerſall concluſion: That nothing under the ſunne is worthy of the labour, and purſuite of the ſonnes of men. Thou then ex meliore luto ſictus, who art fram'd of a better mold, who art imploy'd in a more peculiar ſervice for the God of Heaven, O tread not Antipodes, be not unſutable to thy Lord and maſter: A ſhame for a child to be ſo unlike his Father: Tu tibi ipſi quaeris grandia? doſt thou, O Baruch, Baruch the perſon ſeeking.ſeeke great things, thou for thy ſelfe, which is the perſon ſeeking, and now beſpeaks the continuance of your patience.
This ſtring ſounds harſh; It's ſtrange that a man ſo highly advanc't in the ſervice of God ſhould ſo much forget himſelfe. C. A La…ide checks him thus: ſolus vis otiari, nil vis pati pro converſione & ſalute C. A Lapide, in Loc.populi? would'ſt thou enjoy thy reſt alone, and venter nothing for the converſion and ſafety of the people of God? There's an Emphaſis in the word, wilt thou ſeeke for thy ſelfe? As ſuppoſing the Church, and State ſhould be put into one ballance, and thy life in another, would'ſt thou deſire to outweigh them both? Is thy life more pretious then ſo many millions? Would'ſt thou be advanc't when the Church is brought low? Would'ſt▪ thou warme thy ſelfe at home by thine own fire, when the temple of the Lord is a burning? Queſtionleſſe (my brethren) it's the duty of a child of God to hauehave a fellow-feeling of his brethrens calamities, to lay to heart their miſeries, as if they were his own: Private intereſts muſt give place to publick miſeries. Particular relations muſt be ſwallowed up in the weale publick. Private affaires muſt ceaſe and be ſuſpended, when mighty, and urgent buſineſſe of Church and ſtate require our helping hand. Good old Elyes heart trembled for the Arke of God, he could heare with patience the flight of Iſrael, and the ſlaughter of his ſonnes, but as ſoone as the meſſenger made mention that the Arke of God was taken, he fell from off the ſeat backward by the ſide of the gate, and his neck brake, and he died, 1 Sam. 4. 18. And his daughter in law Phineas wife bowed her ſelfe, and travailed, and called her child I…habod, ſaying the glory is departed from Iſrael, becauſe the Arke of God was taken, verſ. 22. You heare how deeply theſe two were affected with the Churches miſery. It were a prudent and profitable courſe in ſuch times as theſe wherein we live to read leaſurely over the booke of Lamentations, that ſo our hearts might be fram'd into a broken temper. And in the fayling of this man of God, it ſhould be our wiſdome profitably to reflect upon our ſelves, and ſee where's our ſympathy in theſe times of nationall calamities. I feare moſt of our Conſciences, if they be not cauteriſ'd, will give in evidence to the contrary: How many are there who grow worſe and worſe in theſe perillous times, adding d…unkenneſſe to thirſt, living in all manner of Epicuriſme, and ſenſuality? Now Gods judgments are abroad, how few are there that learne righteouſneſſe at home? Where's the man that makes ſuch an excellent uſe of theſe diſtractions as to labour to walke more cloſely with God, and to make his peace with him? Where's the man of Jer…mies temper, who makes his head waters, and his eyes a fountaine of teares? Jer. 9. 1. Who eats no pleaſant bread with Daniel? who with Job abhorres himſelfe, and repents in duſt and aſhes? we have many water-breaches, and we may feare an innundation. It nearly concernes us to put in practiſe the prophet Jo…ls counſell: To turne unto the Lord with all our hearts, and with faſting, and with weeping, and with mourning, Joel 2. 12. would we were better acquainted that our Benonies will prove our Benjamins, our ſons of ſorrow, the ſons of our right hand: we ſhould mourn with thoſe that mourn, and ſhare with our brethren in their ſufferings. There's more comfort to be extracted out of one daies communion with the Saints of God, though in a ſuffering condition, then in all the joviall ſociety in the univerſe. It's ſtoryed of Godfrey of Bullen, that he refuſ'd to be crownd at Jeruſalem with a crowne of Gold, where Hiſt of God frey of Bullen in Fullers Holy Warr.Chriſt was crown'd with a crown of thorns: A modeſt act that would not admit ſuch a vaſt diſproportion between him and Chriſt: and ſhall we crown our ſelves with roſe buds, abate nothing of our former delights amidſt all theſe dangers, and perplexities? When one ask't Plato how he came to ſuch a perfection of wiſdome, he returnes this anſwer: plus olei conſumpſi in lampade, quâm vini in calice, that he ſpent more oyle in the lampe, then wine in the cup. May the ſame be verified of us all: And may not the complaint of the Prophet Iſaiah, Iſ. 22. 12. find us guilty: and in that day did the Lord God of Hoſts call to weeping, and to mourning, and to baldneſſe, and to girding with ſack-cloth; and behold, joy and gladneſſe, ſlaying Oxen and killing ſheepe, eating fleſh, and drinking wine: Let us eat, and drinke, Magnificè tibi proſpectum vis & in omnibus procellis &c. Junius in locum.for to morrow we ſhall die: (Bleſſed be God) we have faſting daies enjoyn'd by publick authority, but have not we juſt cauſe to faſt for our faſting, and mourne, and be heartily ſorrowfull that we have mourn'd, and ſorrow'd no more? what a fearfull woe is there pronounc'd againſt thoſe that are at eaſe in Zion: Magnificè tibi proſpectum vis, & in omnibus procellis, ac tempeſtatibus, tanquam è portu naufragium publicum proſpectare? So Junius upon my text tells us, wilt thou ſit at the haven, and ſee others in a ſhip-wrack, and not beare a ſhare in their ſufferings? My brethren, we ſit here in peace: our profeſſion is a profeſſion of peace: We are Miniſters of the Goſpell, and the Goſpell is a Goſpell of peace: How ſhould we with united hearts pray for the peace of Jeruſalem! our weapons ſhould be preces & lachrymae, prayers and teares are the beſt armour of proofe, moſt ſutable to men of our coats. The Apoſtles adviſe muſt be put in practiſe: ſtudy to be quiet, and to doe your own buſineſſe, 1 Theſ 4. 11. Our eyes muſt be bedew'd with teares: Our ſoules muſt be afflicted with ſorrow, and with our indefatigable ſupplications never give the Lord any reſt, untill he make Jeruſalem a praiſe in the earth, Iſay 62. 6, 7. O then give not liberty to thy nor ſatisfie thy ſelfe to the utmoſt though in a lawfull pleaſure: Labour for the practiſe of mortification, and learne the divine leſſon taught in the ſchoole of Chriſt, to deny thy ſelfe. Labour to bring thy ſelfe over to a ſweet frame of reſignation, that thou canſt willingly part with thy choiceſt pleaſures, and comforts for Jeſus Chriſt: As thoſe in the Revelations caſt down their crownes, ſo caſt down thy chiefeſt comforts at the feet of Chriſt. It was an excellent ſpeech of David, 2 Sam. 15. 25, 26. If I ſhall find favour in the eyes of the Lord, he will bring me back againe, and ſhew me both it, and its habitation, But if he ſay thus, I have no delight in thee, behold here am I, let him doe to me as ſeemeth good to him: ſo if it ſeeme good in the eyes of God, he can wholy take thy heart off thy comforts, or elſe give thee them in greater mercy, in a more ſanctified manner, and ſo make thy comforts exceeding comfortable. What canſt not thou foregoe any outward pleaſure, any worldly delight now? how wouldſt thou reſiſt unto blood, undergoe the fiery tryall, if Chriſt ſhould call thee thereunto? If thou haſt runne with the footmen, and they have wearied thee then how canſt thou contend with horſes: And if in the land of peace, wherein thou truſted'ſt they weari…d thee, then how wilt thou doe in the ſwelling of Jordan: Tertullian in his tract de cultu faeminarum hath this obſervation: Timeo c…rvicem, ne margaritarum, & ſmaragdorum laqueis occupata, Jer. 12. 5. Tertul. in Lib. de cultu Faeminarum.lorum Spathae non det. I feare (ſaith he) that neck, that is uſed to pearles, and chaines, will not give it ſelfe to the ſword: Men of delicate appetites, who pamper their fleſh, will find it a difficult taske to endure any hard-ſhip for Chriſt's name. It was an inhumane practiſe of that Monſter Nero, who rejoyc'd when Rome was on fier. None but beaſts will enjoy their pleaſures, when the common-wealth is in jeopardy. and religion, and liberty lies at ſtake. O then put on bowels of compaſſion, and be alike affected one to another, beare one anothers burthens: Let your reſolution run paralel with St Paul's: who is af…licted and I burne not? O that inſtead of burning in luſts, you would burne in love one to another. A bleſſed alteration. Tudippus, and Phocion being both condemn'd to die, one of them was afraid, the other recollected his ſpirits, and in this wiſe comforted him: Non ſatis eſt tibi, Tudippe, cum Phocione Mori? Is it not ſufficient for thee O Tudippus, that thou dieſt with Phocion. A comm…nion with Chriſt's afflicted members in a ſuffering condition is accounted their crowne and glory. Conſider God hath cald us unto vertue, and unto glory: It's the Goſpels glory to ſet out unto us high, and glorious things: theſe we want, and theſe are worthy of our ſearch: Let's then no more ſeeke after lying vanities, and forſake our own mercy: The dehortation reacheth us home in my text: Ne quaeſuris: ſeeke them not, which is the Uſe, and Application, which I promiſ'd you, the cloſe of my paines, and your patience.Application. Iſ. 55. 2. Uſe. 1. for Expoſtulation.
Let me expoſtulate the caſe with you as the prophet Iſaiah doth, wherefore do ye ſpend mony for that which is not bread, and your labour for that which ſatiſfies not? There's no created power which can be commenſurate to the boundleſſe deſires of an immortall ſoule: A glutton may fill his belly, but he cannot fill his luſts. A rich man may fill his barnes, but he cannot fill his heart: It's triangular, ſtill one angle will be empty: An ambitious man may have titles of honour enough to overcharge his memory, but not to fill his pride: The voluptuous may wallow in ſenſuall delights, he may be a frequenter of prophane Theatricall interludes, and yet the hell of his deſires remaines unſatisfied: why then ſhould men be ſuch fooles to ſeeke after other lovers beſides Jeſus Chriſt, and to hunt after any other kingdome, beſides the Kingdome of God, and his righteouſneſſe? how many mens hearts are in aequilibrio pendula, indifferent to which ſide the ballance turnes. When M…rdecay was rayſ'd, many became Jewes: and it was the ſaying of Pamachius an heathen: Fac me Pontificem, & ero Chriſtianus. Such u Platiram devi tis Portificum.follow religion, as the people did our Saviour, for the loaves, and ſo make it a ſtalking horſe for the advancing of their ambitious deſignes: but ſini…ter reſpects never prove a ſure bottome for the ſoule to be fixt upon. If the maine queſtion of a Miniſter be, what's the fleece of the ſheep, I much ſcruple whither he hath the heart to feed them. For a man to be wedded to his revenues, and incomes, and not to the diſcharge of his duty, what's this but to marry the portion, and not the wife. What a great madneſſe is there in men not to truſt their honours, dignities, and riches with God, in whoſe hands they are in the ſafeſt cuſtody? what folly is there in men to make their ſervants their Maſters, by Idolizing an arme of fleſh, and ſubjugating themſelves unto the creatures, as if they preferred a ſlavery before a freedome: The Apoſtle tells us Col. 3. 3. that we are dead men, and is it congruous for dead men to hunt after honours, and the worlds goods? wee are crucified to the world: And we are Crucified with Chriſt: O labour then to anſwere thy Originall: As he minded not high things on earth, as he was wrap't up in heavenly meditations, ſo ſhould we have rays'd ſpirits, and ſore aloft, being carried with the wings of divine contemplation. It's reported of Lyſimachus, that for his ſtaying to drinke one draught of water he loſt his kingdome. So if we ſtay for theſe waters drawn out of the broken ciſternes of the creatures we may hazard our pretious ſoules: had we eye-ſalve from Chriſt to iliuminate us; we ſhould diſcerne ſuch tranſcendent beauty in the waies of holineſſe, ſo that we ſhould enter an action, and zealouſly commence a ſuite againſt the world, and never let fall the ſuite, till we have obtain'd a ſequeſtration between our ſoules, and theſe things here below. You may remember that my errand is to you, not to ſeeke after great things, I meane ſuch as are reputed ſo by the great ones of the world. Who ever ſought them and proſpered? Nimrod, Haman, Nebuchadnezzar, Herod ſought them out to the utter ruine of the ſeekers. Let the ſtreame be turn'd, ſeeke the Matth. 6. 33.Kingdome of God and his righteouſn…ſſe, and all other things ſhall be added as ſupernumerar accruments; O that I could prevaile with you to ſeeke thoſe things that are above. It's the glory of the Goſpell to ſet out glorious things: We have a glorious God, glorious graces, glorious company, glorious priviledges, and a glorious reward: Had'ſt thou but a glimpſe of thoſe ſuperlative excellencies which are treaſur'd up in Chriſt, of thoſe glorious things which are ſpoken of the City of God, which St Peter cals foreign, 1 Pet. 5. 4.an immarceſſible crowne of glory, then thou would'ſt be tranſform'd into another manner of man, thy tongue will be toucht with a coale from the altar: Thy language wou…d bewray thee to be a denizon of Canaan, thy love, joy, and hope, would be alienated from the world, and wholy center upon God, who is the love, joy, and hope of thy ſoule. Were there no future reward of godlineſſe, the beauty that is in it ſelfe is more amiable, and deſiderable then all the Kingdomes of the world, and the glory of them. What Cleopatra.ſaid Cleopatra to Marcus Antonius? It's not for you to be a fiſhing for ſmall fiſh, but for townes, forts, and caſtles: And ſo for thoſe who have the beames of Gods reconcil'd countenance darted into their ſoules, who have a ſpirituall acquaintance, and a ſacred communion with the great … God of Heaven, and Earth, It's not for them to be trading for meane things, for the traſh, and pelfe of this miſerable world, but their ſpirits muſt aſpire unto great things, eternall life v. Fox Martyr. de Edvardo primo.glory, and immortality, even the price of the high calling, that is in Chriſt Jeſus our Lord. It's ſtory'd of Edward the firſt, that he had a vehement deſire to goe to Jeruſalem, but being prevented by death, he gave in charge on his death-bed, that his ſonne ſhould convey his heart thither, and for that purpoſe he left a great Maſſe of mony: ſo the Saints though their bodies are not in Heaven, yet their hearts are there, and their converſation is above, though their bodies are here below: O that my words might make a firme impreſſion upon your conſciences, that you would put the higheſt price upon godlineſſe, and account it your honour and preferment, whilſt others labour for corne, and oyle, and joyne houſe to houſe for the perpetuating of their memories, let me perſwade you to labour for the riches of faith, and the riches of Chriſt, that you may be rich in holineſſe, and may be truly noble by the divine image ſtamp't upon your ſoules; you that are cald to be Gods Embaſſadours, his mouth to his people, how dare ye chuſe rather to be ſchollars to Pythagoras then to Chriſt by affecting a ſtupendious ſilence; you that have tooke upon you the charge of ſoules, doe not, O doe not maintaine your bravery by the price of blood. The time will come when it will be ſaid, ſheapheard give accompt of the flock committed to thy charge: When Andrew ſhall come in with Achaia, by him converted to the ſaving knowledg of the faith, John with Aſia, Thomas with India, Peter with the Jewes, and Paul with the Gentiles, where then ſhall the idol ſhepheard appeare, will ſuch an Apology hold, I could not brooke the ruſticity of the people, it would be a cruſhing of my hopes of preferment if I ſhould ſpend my ſpirits upon ſuch illiterate men. But how dareſt thou deny thy breath to thoſe poore ſoules, for whom Chriſt powred out his pretious blood out of his veines? My hearts deſire is that all men in place of quality would herein anticipate authority, and feed their flocks themſelves, and labour to approve themſelves workemen, not to be aſhamed, not handling the word of God deceitfully. Happy were it for us, if we could keep a Parliament within our ſelves, and ſave them a labour by ſetting upon the worke of reformation, every man in his own ſoule, and conſcience. Hee's the beſt Critick, who makes a Critica Sacra upon his own heart, who labours to underſtand the Errata of his own life, and to wipe them out with the ſpunge of Godly ſorrow. Whilſt we have an heart, and a heart, a heart for God, and a heart for Mammon, whilſt worldly pompe, and high place come in competition with the glory of God, ſo that we would gladly carry a faire correſpondence on both ſides: if theſe be our humours, we can never foreign walke with a right foote in the waies of godlineſſe. When thou flattereſt thy heart on this wiſe: O if I ſhone in an higher ſphere, if I had ſuch, and ſuch a place of dignity, I ſhould then labour, to bring more glory to God, thou colludeſt with thy conſcience, and art not acquainted with thy ſelfe-deceiving-ſpirit, how higher places might cauſe greater precipices. If thou art not qualifi'd for the preſent condition, I feare thou wilt be more unfit to manage another. This is an hard leſſon which I inculcate: what ſhall the wiſe man deny his wiſdome, the honourable man his honours, the rich man his riches? we ſay tis a ſtrong ſtomack that can digeſt much honey, ſo it's a ſtrong ſpirit that is not overcome with the ſweetneſſe of much proſperity. It's a true ſigne that the Eunuchs were on Jehues ſide, when they caſt down Jezebell, who had painted her face in pompe, and glory: ſo when the world comes in its harlots dreſſe, and inticeth us to all manner of impurity, if we can lend a deafe eare unto its ſyrenicall inchantments, if we can bid defiance unto its bewitching allurements, this is an argument that we ſet our faces towards Heaven, that we ſeek a citty which is above, whoſe maker is the Lord of Hoſts.
In the ſecond place, ile adde a few directions how we ſhould Uſe 2 1. For Direction.doe to ſlacken our purſuit after great things, and get our hearts eſtrang'd from them. 1. For direction, amongſt many I ſhall only adviſe you to theſe foure things.
1. Labour for a contented mind.
2. Learne to deny your ſelves.
3. Study the vanitie of the creature.
4. Be acquainted with the fulneſſe that is in Chriſt.
1. You muſt labour for contentation of ſpirit, It's a leſſon worth D…rect. 1. Labour for acontented mind.the learning, Phil. 4. 11. I have learned in what ſtate ſoever I am therewith to be content: what's the reaſon that the ambitious never ceaſeth climbing, the covetous never ceaſeth ſcraping, the Epicure never ceaſeth ſwallowing, but becauſe he is not contented with his preſent condition? No life to a contented mind, it accounts its poore cottage a kingdome, it accounts its gleanings a granary, its ruſſet beyond all the rufflings in ſilk, and ſattin: ſatis eſt divitiarum nihil amplius velle: So Quintilian: This is reckned by Seneca Quintil. Orat. 13. Seneca de vita beatâ.! Solum certe Beatum, Cortina Aglium judicavit qui in anguſtiſſmo Arcadiae pauperis ſoli Dominus nunquam eg…eſſus paterni Ceſpitis Te… minos invenitur, Jul Sol. Polyhiſt.amongſt his beatitudes: beatus eſt, praeſentibus, qualiacunque ſunt, contentus, amicuſque rebus ſuis: He indeed is a happy man who is contented with his preſent condition, whatſoever it be.
Imagine thy preſent condition to be that which is allotted unto thee by God, and that beſt which he in wiſdome ſees moſt convenient for thee: this was Agars prayer, Prov. 30. 8. Give me neither poverty, nor riches, feed me with food convenient for me. Its a great weakneſſe that makes us weary of our preſent condition, that we make it our taske Syſyphi ſax…m volvere, to be in a reſtleſſe motion, never ſatisfy'd: whereas a man of an excellent ſpirit, if the preſent condition be not ſutable to his mind, he labours to make his minde ſuteable to his condition: Godlin…ſſe with contentment is great gaine, 1 Tim. 6. 6. No reall contentment but in godlineſſe: for where its principled in a man, it caſts a man into ſuch a ſweet frame, and temper of ſpirit, that let the condition be what it will, he apprehends it to be ſent from God to him, and therefore in all humility ſubmits unto it, making a vertue of neceſtity; It was an excellent vow of Jacob, Gen. 28. 26. If God will be with me and keepe me in this way that I goe, and give me bread to eat, and rayment to put on, ſo that I come againe to my fathers houſe in peace, then ſhall the Lord be my God. Thus you ſee how this good man ſtood affected: Though the Lord had promiſed him a goodly inheritance, and a numerous poſterity, yet he ſeemes not to take notice of it, ſo he may have Gods protection, bread, and rayment be they never ſo courſe, he hath ſet his heart at reſt in a ſweet contented poſture: Ofttimes theres more tranquility, and ſetledneſſe of ſpirit in a condition ebbing, then flowing, in ragges rather then robes: O then labour for a contented mind, and then thou wilt be rich even in thy poverty.
Secondly, Learne to deny thy ſelfe: Thus Abraham deny'd Direct. …. Learne ſelfedeniall.himſelfe, Gen. 12. 4. who left his native country, his kindred, and his fathers houſe: This practiſe proceeded from a principle of faith, as St Paul records it amongſt the catalogue of the faithfull, Heb. 11. 8. It was the ſtrength of faith indeed which made him goe he knew not whither ſtaying himſelfe upon the divine promiſes, which was better to him then all lands, and revenues: God was (he knew) All ſufficient, and his exceeding great reward. Likewiſe in a perſonall difference between him and Lot, there he deny'd himſelfe by giving precedency to him who was his inferiour: He gives him his choyſe, and firſt refuſall of his habitation, Gen. 13. 9. A man cannot be Chriſts croſſe-bearer except he deny himſelfe: A man cannot preach Chriſt unleſſe he deny himſelfe: A man cannot pray in faith unleſſe he deny himſelfe. A man cannot ſuffer for the name of Chriſt, nor performe any ſervice acceptable unto him, unleſſe it ariſe from a principle of ſelfe denyall: Let the actions carry never ſo glorious an outſide, enough to dazle the very eyes of the beholders, yet if ſelfe be the Engineer, if ſelfe love, and ſelfe ſeeking be that primum mobile which ſets all the other orbes in their motion, they are like thoſe wilde gourds which ſpoild the whole meſſe of pottage, and we may cry out as they did to the prophet, duplicate page duplicate page eſt m…rs in ollâ, there's death in the pot: there's death in theſe gaudy ſervices. That ſtudent then hath ſtudied to the beſt purpoſe, who hath learn'd to deny himſelfe, The wiſe man muſt deny his wiſdome, the ſtrong man his ſtrength, the rich man his riches, the ſchollar his learning. The good Chriſtian muſt come out of himſelfe in all his duties, he muſt caſt down his beſt performances, at the feet of Chriſt, beſeeching the Lord Jeſus Chriſt to beare the iniquity of his holieſt things: here's the labour, and this is the worke: we muſt leave ſin before it leave us. When in the greateſt confluence of profits, honours, and pleaſures, then a man can lay aſide his dignities, and deny himſelfe in his pleaſures: when a man is rayſ'd unto St. Pauls excellent temper of ſpirit that befits him for any condition, Phil. 4. 12. I know how to be abaſed, and I know how to abound Hence obſerve a leſſon very fit for us & for all Chriſtians to learne, even to be content with our eſtate what ſoever it is. Ayr. in Phil.…very where, and in all things, I am inſtructed both to be full, and to be hungry, both to abound, and ſuffer need: When a man can uſe this world as if he u…'d it not: When corruption hath matter to breed on then to keep it downe in the prime of a mans youth, when his bones are full of marrow, and his body is vigorous, amidſt the fruition of delights he can then deny himſelfe, theſe are the rare qualifications of a ſelfe denying ſpirit: Hence David confeſſeth, ſo fooliſh was I, and ignorant, even as a beaſt before thee. The nearer a man approacheth to a ſacred communion with the inviſible God, the more he is abaſed at the apprehenſion of his own vileneſſe, and with Abraham, he confeſſeth that he is but duſt and aſhes. If then we have been the diſciples of Jeſus Chriſt, and have tooke out of his ſchoole this excellent leſſon of ſelfe denyall, then we are better taught then to ſeeke after great things here below.
3. Study the vanity of the creature: It was the upſhot of Solomons Direct. 3. Study the vanity of the creature. Somnus, bull…, Vitrum glacies, Flot, Fabul…, Foenum Umbra, cinis, Punctum vox ſonus, Aura …thil.verdict: vanitie of vanities, all is vanity. What are all things under the ſun but bubbles, ſmoke, fables, wels without water, trees without fruit, broken ciſternes, Aegyptian reeds, deceitfull bowes, bags full of holes. Weigh all earthly things in the ballance of the ſanctuary, and they will prove too light, even lighter then vanitie it ſelfe. A man truſts to a friend, he deceives that truſt repoſ'd in him. Ziba tooke an opportunity to ſlander his maſter: When we truſt to our idols of gold, and ſilver, either by fire, or water, theeves, or robbers, perfidious ſervants, or ſundry other waies we are brought low, and bereav'd of our confidence. Our choyceſt earthly delights pretend a goodly fayre outſide, like the Apples of Sodome, but being touched they fa… into aſhes, and cinders. The conſideration of the vanity of the creature ſhould cauſe us to caſt off its yoke, and ſuffer our ſelves no more to be under its vaſſalage. Shall we be ſo ſollicitous to ſeeke after our tormentor? how much vexation, and anxiety of ſpirit accompanies all the worlds darlings? their deſires are inſatiable crying with the horſe-leeches daughter give, give, and the creature cannot ſatisfy them, the comforts of this preſent world urge their arguments, juſt as the Divel urg'd Scripture to Chriſt to… halves, taking what ſerves for their turne, and leaving out what might make againſt them. They tell you of goodly buildings, preferments, revenues, and profits, but mention not a ſyllable of the dayes of mourning, and of that ſevere account which muſt be rendred at the impartiall tribunall of the great Judge of Heaven and earth. Who then of any underſtanding will thus ſeeke after lying vanities, and forſake his own mercies? who would joyne himſelfe aſſociate with this perfidious world a preſident of all vitiouſneſſe? it brings us like fooles to the ſtocks, and then laughs at our miſery: It brings us upon the rack, and then becomes our executioner. The time will come when the Lord will ſummon up his creatures; and they all will bring in their Bils of inditement againſt their deareſt minions: and then thou wiſt find by woefull experience that thoſe darling ſins which yeelded, the ſweeteſt relliſh unto thy ſinfull ſoule in the acting, will now preſent nothing unto thee but gall, and wormewood, they will make the deepeſt wounds, and gaſhes in thy conſcience. If then thou art well acquainted with the vanity of the creature, thou wilt ſlacken thy purſuite, and forbeare ſuch a furious proſecution of thoſe things which are ſo deſtructive both to thy body, and ſoule: if thou kneweſt how vaine all things are in this world, how empty, how deceitfull, thou wouldſt not hazard thy ſoule upon ſuch an unprofitable purchaſe.
4ly, And laſtly, Labour to be acquainted with the fulneſſe that Direct. 4. Labour to be acquainted with the fulneſſe that is in JeſusChriſtis in Jeſus Chriſt. He hath fulneſſe of wiſdome to teach thee, of holineſſe to ſanctify, of mercy to pardon, fulneſſe of riches, fulneſſe of merits, and fulneſſe of glory. It pleaſed the Father that in him ſhould all fullneſſe dwell, Col. 1. 19. Be thy wants many? from Chriſt thou mayeſt fetch a ſupply: be thy miſeries preſſing? Chriſt is a father of mercies, and a God of all conſolations: for we have not an high prieſt which cannot be to…t with the feeling of our infirmities, Heb. 4. 15. The ſelfe ſame bowels of compaſſion Chriſt hath in Heaven, which he had on earth, when he wept over Jeruſalem. foreign 2 Cor. 12. 7. v. 9.Are thy deſertions impetuous, and thy ſpirituall conflicts violent, doth the Angell Sathan buffet thee, and ſometimes leave thee as he did the poſſeſſed dead in outward appearance? O make haſt to Chriſt, looke for him in the word, in the ſacraments, in prayer; if thou find'ſt him not in one ordinance, never leave off ſeeking till thou haſt found him in another: and then …ee'l manifeſt to thy ſoule that his grace is ſufficient for thee. Art thou poore? Chriſt is riches; art thou blind? he is eye-ſalve. Art thou weake? hee's ſtrength. Art thou dead? hee's life. Now then remember thy ſelfe how all this while thou haſt run on hoodwink't into errors, and precipices expecting a fulneſſe in the creature wherein is nought but emptineſſe. O Chriſtians labour to make a better choyſe, to get hearts emptyed of all ſelfe-love, and abhorre all ſelfe-ſufficiency in, and Idolatry with the creatures: when once you are partakers of thoſe glorious priviledges which are above, of the fulneſſe of Chriſts excellency, beauty, wiſdome, purity, theſe will a thouſand times recompence the emptying of your ſelves of any fulneſſe of outward contentment in the creature. How then ſhould we powre out our petitions to have this fulneſſe of Chriſt communicated unto us, according Joh. 1. 16.to our meaſure, that of his fulneſſe we may all receive grace for grace! Be thy condition never ſo poore in the world, yet if thou haſt Chriſt, thou art the richeſt man in the world: Though all things goe againſt thee: friends leave thee, riches faile thee, promotion flies from thee, thy cuſtome, and livelihood much decayes, yet all this while if thou haſt made Chriſt thy portion, none can take away thy Chriſt: Chriſt is better then thy friends, then thy riches, then thy promotion, then thy cuſtome. Hee's above all, and better then all comforts: nay the choiceſt comforts are none at all in compariſon of his ſoule-raviſhing comforts: Chriſt hath Uſe 3 For Exhortation.the preheminence, and is all in all.
In the laſt place here is an uſe of Exhort to perſwade you to get your hearts weaned from the world. And now that I might better prevaile with your ſpirits, that you might be took off of theſe things here below, & no more ſeek great things in this world for your ſelves, ſuffer me to preſſe home unto your conſciences theſe enſueing conſiderations.
1. Earthly things are accompanied with much vexation, and diſquietneſſe of ſpirit.
2. They cannot afford any ſatisfaction unto the ſoule of man.
3. All things on earth put together in one cannot helpe a man in the evill day.
4. They cannot lead a man beyond this preſent life, they cannot accompany him unto eternity. Weigh ſeriouſly theſe conſiderations, and they will be as ſo many plummets of lead to weigh down your affections, and keepe them from an eager purſuite after the greateſt things the Univerſe can afford.
1. I ſay, the greateſt things in this world are accompanied with much vexation, and diſquietneſſe of ſpirit. As it's a great bleſſing 1 Conſider. The vexation that accompanies earthly things.to enjoy the creature with a chearfull heart: ſo it's a great curſe to have them as ſo many thornes in their ſides pricking…m, and as ſo many gins, and ſnares in the way to intrap the followers to their ruine. Let a man have a Cornucopiam a ſtore houſe of riches, yet if he cannot quietly enjoy himſelfe in the uſe of them, he had far better be without them. Let a man be upon the rack, let the wheele paſſe over him, and diſlocate his bones: Let him be put in Pe…lus Bull, or expos'd to the moſt exquiſitely deviſ'd torments in the tenne perſecutions in the primitive Church, yet this mans payne is eaſy in compariſon of his who hath riches, and honours in abundance, even goods laid up for many yeares, and yet hath all this while a diſcontented ſpirit. Thou then who ever thou art, that art an Ingroſſer of worldly wealth, who mak'ſt gold and ſilver thy Idols, and honour'ſt them mor… …en thy God, thou art not aware how thy earthly mindedneſſe will ſharpen, and give teeth to an affliction to eat out thy choiceſt delights, and comfort…. Thou art ſollieitous to plow, and low thy grounds: and another may reape the fruits thereof: Likewiſe thou haſt no power of the clouds, and canſt not command the influence of heaven: for the iniquity of a people God makes the heavens iron, and the earth braſſe: and now how art thou vext, and diſquieted, and know'ſt not how to helpe thy ſelfe: thou hoardeſt up monies in abundance, the thought whereof cheares up thy heart, in the interim God denies thee, thy health, ſends thee the gout, chollick, ſtone, ſtrangury, and the like, ſo that its a burden and a torment to live. Thou hug'ſt thy ſelfe in thy ample poſſeſſion, and favours of great ones: Now thou haſt ſomewhat to looſe thou art made a fairer marke of oppoſition: Suits in law, and vexatious controverſies may waſt thy eſtate: Thieves, ſhipwrack's, perfidious ſervants, miſcarriages, and ill ſucceſſe in buſineſſe may bring thee to a morſell of bread: or otherwiſe God hath given riches, and not an heart to uſe them, and this I reckon amongſt the greateſt outward curſes, which can befall the ſons of men. Sometimes God takes away a mans taſt, ſo that he can relliſh no more ſweetneſſe in theſe things, then in the white of an egge: Otherwhile God takes away a mans reſt, ſo that he lies all night toſſing to and fro, and can take no reſt, his ſleep falls from him, and his eyelids can take no ſlumber: divitias inveniſti, requi…m perdidiſti, thou haſt got riches, and loſt thy reſt. Stobaeus hath a ſtory of one Anacreon who when Polycrates had give …im five talents, he could not ſleep two nights together, he immediatly reſtor'd them, ſaying, *Reddidit ea inquiens non tanta eſſe quauta ipſorum nomine curâ laboraret Stob. cap. 39.they were not ſo much worth as to countervaile that care which was undertooke to keepe them. But admit thou art not yet blaſted in thy eſtate, (though uſually the great ones of the world feel this by wofull experience) yet there's a fierce lyon which a long time ſlept at thy dore, which now being awakened flies upon thee: this is thy conſcience w…h preſents unto thee the hiſtory of thy life in all its ugly deformities, it paints thee out in thy proper colours, and this mappe diſcovers a mare mortuum, a dead ſea, even a ſea of blood, deſtruction, and miſery, thy fatall period. Quis tanti emet paenitentiam? So Diogenes ſaid concerning Lais the ſtrumpet, who then of any underſtanding would purchaſe th…ſ… worlds goods at ſo deare a rate, to be thus in a reſtleſſe condition, never at quiet, diſtracted with thoughts; perplexed with cares, and wounded in conſcience? Honour proves a torment: To be degraded is the height of infelicity: No diſgrace parallel to that as to be advanc'd high, and immediatly pul'd down in the duſt. It was Wolſeyes complaint: Had I been as carefull to ſerve the God of Heaven, as I have been to ſerve my Lord, and maſter on earth, he would never have▪ left me in my gray haires. Riches prove the greateſt croſſe when God blowes upon them. To be as Job one while, the richeſt of all the ſons of the Eaſt, and then ere long become a proverb of poverty, this is an exceeding miſery. Pleaſures are vexations, laughter is madneſſe, Eccl. 2. 2. Wouldſt thou then have that which might quiet thy ſpirit? thou muſt ſeeke it elſe where: if thou ſeek'ſt it amongſt the great things of this world, thou ſeek'ſt all this while for the living among the dead. No earthly thing can quiet the ſoule. There's much vexation in the greateſt things of this world here below, and therefore ſeeke them not. But admit they have wearied us in vexatious ſuites, toſſing us from court to court, and ſo by many delayes, and troubles hath impoveriſh'd us, yet if at the laſt they afforded any ſatisfaction, this would make amends for all: but no earthly thing can ſatisfie the ſoule.
This is my ſecond conſideration: They bring us into ſuites, 2 Conſid. Earthly things cannot ſatisfie the Soule.weary us in them and at laſt caſt us: The world brings us into a lottery, where we come with heads full of hopes, but at the laſt return away with hearts full of blankes: the Teraphim is a lye: All the creatures may be compar'd to bags full of holes, and deceitfull weights: The Lord denounceth this as a fearfull judgment: thou ſhalt eat, but not be ſatisfy'd. The world is an errand hypocrite like the painted Mich. 6. v. 11. 14.ſepulchers, gaudy without, full of dead mens bones within, or like the Egyptian temples, where there were a ſtately Frontiſpice, and a magnificent ſtructure, but naught within but an ugly Ape, the ridiculous Idol of the people: They are emptineſſe it ſelfe, and can emptineſſe fill the ſoule? The things of this world are wells without water, and can theſe quench our thirſt? they are broken reeds, and can they ſtay us from falling? when you can hoard up grace in your coffers, when you can repleniſh your bags with divine wiſdome, then and not till then can an immortall ſoule reſt ſatisfyed in the fruition of the tranſitory things of this preſent life. As Homer fancyed that the Gods ſed upon Nectar and Ambroſia, and not Hom. Iliad. 1.upon ſuch food as men doe: ſo the ſoule of man, being divinae particul…aurae, having an heavenly borne beeing, cannot be ſatisfied with any terrene things: ſpirits and bodies, heaven and earth admit no correſpondence. Had'ſt thou a Monopoly of the choiceſt delights under the ſun, theſe could not ſatisfy thee, becauſe they are but finite, and thy deſires are infinite, and you know between finite, and infinite there's no proportion. Solomon tells us, Prov. 14. 14. A good man ſhall be ſatisfied from himſelfe: Inward peace, and tranquility of conſcience affords us true contentment, and ſatiſfaction unto the ſoule: The light of Gods reconcil'd countenance reviv'd Davids ſpirit, this was his onelyonly deſiderable good: Lord liſt thou up the light of thy countenance upon us: Thou haſt put gladneſſe in my heart more then in the time, that their corne and wine encreas'd, Pſal. 4. 6, 7. Moſes the man of God cries for mercy to ſatisfy him: O ſatisfy us with thy mercy, that we may rejoyce, and be glad all the daies of our life, Pſal. 90. 14. Only Chriſt, and his comforts can fill up the ſoule: The waters which he gives will never make us thirſt againe, whereas the well-ſprings of the world will the more inrage our thirſt.
3. Great things here below cannot helpe thee in the evill day. 3 Conſider. Earthly things cannot helpe in the evill day.An evill day will come, a day of darkneſſe, and gloomineſſe, a day of clouds, and thick darkneſſe, and for this day Solomon requires a memento, Ecol. 11. 8. But if a man live many yeares, and rejoyce in them all, yet let him remember the daies of darkneſſe, for they ſhall be many: When ſickneſſes, and diſeaſes render thy life diſconſolate, and when death the King of terrours is approaching thy houſe, and ready to lay his mace upon thee to arreſt thee to appeare before the great Judge of Heaven, and Earth. Now can thy riches, and friends bribe this ſerjeant, and adde one moment unto thy life? Aske thy joviall Comrades, and boone Companions, whether they can helpe thee, the very ſight of them brings thy ſins to remembrance, and makes thee ſenſible of the very flaſhings of hell-fier. Aske thy bags whether they can helpe thee, alas! they are full of holes▪ and let out all comfort: Aske thy dignities, and high places whether they can doe thee any good, theſe all come and give evidence againſt thee on this manner: Thou haſt been a corrupt and careleſſe Magiſtrate, feare of men hath juſtled out the feare of God: Thou haſt bin a lazy, and debaucht Miniſter, thou haſt ſought thine ow… things, and not Chriſt: Thus one day high places, and promotions if abus'd, will come in, and witneſſe againſt thee. O how nearly doth this concerne all thoſe whom God hath made Rulers i… Iſrael to be conſcientious in the diſcharge of their duties, that ſo they may hold up their heads with comfort before their judge. When a man is caſt upon the bed of ſickneſſe, and all his ſins are ſet in order before him, then a man would part with all his wealth for the purchaſe of a good conſcience, and he would prize one glimpſe of Chriſts reconcil'd countenance before the Empire of the world. Now whither ſhould a man goe for ſuccour? The world's his enemy, and it's madneſſe to goe to my enemy for comfort. Only the riche… of Chriſt, thoſe glorious things above muſt comfort thee, or elſe thou canſt never be comforted. Thoſe whom thou hated'ſt in thy health muſt be thy comforters in thy ſickneſſe. Now thou art ſenſible what need thou haſt of their prayers whom thou accounted'ſt the very abjects of men, and refuſe of the wotld. Surely men ſpeake not as they think, when they revile many ſincere Chriſtians under the notions of hypocrites and diſſemblers, theſe they will be readieſt to ſend for, and apply themſelves moſt unto them when a fit of ſickneſſe ſeiſeth upon them. You ſee then how great things in this world cannot helpe a man in the evill day, in a languiſhing condition, they fayle a man in his greateſt neceſſity, and therefore unworthy of our ſearch and labour. I inferre with my Prophet. Ne quaerito, ſeek them not.
4ly, and laſtly, the greateſt things on earth cannot lead 4. Conſider. The greatthings of the world cannot carry a man beyond this life.a man beyond this life, they cannot carry him unto eternity: A man cannot carry his honours, and riches into another world. Can a man carry the things of this world into the place of torments to bribe the flames, or corrupt his tormentour? foreign in Ariſtotle is an Epithite attributed to ſomething of excellency. Now the greateſt things on earth are uncertaine, tranſitory, ſading things; when death ſhall ſtrip us of lands, and revenues, of all our gorgeous attires, and leave us naked, if then we are not cloathed with the robes of Chriſts righteouſneſſe, we are of all men the moſt miſerable: This garment alone of our elder brother muſt cover all our nakedneſſe. Behold then, we all ſtand at the dore of eternity: ſeverall waies God hath to call us, and then we are utterly depriv'd of all. Now a good conſcience alone muſt ſtand us inſtead when all other comforts are defective: Hic Murus aheneus eſto &c. this is the beſt bulwarke of defence; Let's no more truſt to uncertainties, to ſuch things that will faile us. Lets lay up treaſure for our ſelves in another world, and now make proviſion for eternity, whence all our comfort is deriv'd. When once we are involv'd in eternity, then we are in an unalterable eſtate, no poſtibility of returning back to the land of the living. Me thinks that the ſerious and frequent meditation of aeternity ſhould rayſe up our ſpirits, and put us upon a dayly proviſion for our immortall ſoules.
The great things of the world are below our cognizance. We call them great but by an Antiphraſis. For they are little, and lighter then vanity: ſo multitudes find them by ſad experience. My concluſion ſhall be the Apoſtles patheticall exhortation, Col. 3. 1, 2, 3. If ye then be riſen with Chriſt ſeeke thoſe things which are above, where Chriſt ſitteth at the right hand of God. Set your affections on things above, not on things on the earth. For ye are dead and your life is hid with Chriſt in God.