The Imperfection of the Creature, Part 1 · Sermon 3
SERMON III.
PSALM CXIX. 96.
I have seen an End of all Perfection; but thy Commandment is exceeding broad.
TWO Doctrines have been raised from these Words, as evidently contained in them, viz.
Doc. I. The Perfection of the Creature is limited and finite.
Doc. II. The Commandment of GOD is exceeding broad.
The first of these has been already spoken to, and I have shewed you,
I. The Perfection of the Creature is limited in its Nature and Measure; if we view the Creature abstractedly, we shall see that no One possesses all possible Excellencies, nor any one Excellency in every possible Degree, and a finite Mind may comprehend the utmost of Creature-…ion; or if we examine the Creature in its …ive Excellency, especially to Man, we shall find that it cannot perfect our Nature, neither in the Knowledge, Enjoyment, or Improvement of it; nor is it capable of compleating our Happiness; because it is not proportionable to us, neither to our Nature, nor to our Wants, nor to our Desires, nor to our Duration; nor do we truly and fully enjoy the Creature, but hold it only at the Pleasure of another, to whom it originally belongeth, and in whose Right it remaineth. I have also,
II. Shewed you, That the Perfection of the Creature is finite in its Duration. For the Creation it self will anon come to an End, and its Excellency flee away; and we ourselves shall quickly come to the End of our Continuance in this World. Having thus proved this Doctrine, I told you it was improvable to our Instruction, Correction, and Exhortation; and under the first of these I have inferred, what Reason we have to mourn over our Apostacy from GOD, as the grand Cause of very much of the Imperfection of the Creature: And now I proceed to improve this Doctrine to our further Instruction.
Wherefore,
2. Hence we may learn, that we ought not to be chiefly concerned about the Things of this World. If we may see an End of all Perfection, as to the Creature; if it will neither perfect our Nature, nor make us truly happy, nor abide with us; then certainly the Things of this World have not a Sufficiency of Worth, and Value in them, to demand all our Expence, and Labour, nor ought they to have the chief of our Thought, and Care, employed about them. It is enough that our Thought, and Labour, are employed about these Things, according as our daily Task is, that we be diligent in our Business, and not Drones in the Common-Wealth, who live upon the Labour of others; that we have our Minds so far engaged about our temporal Affairs, as is consistent with our Eye steadily fixed upon our main Business, and thus serve GOD, and promote our spiritual Interest, while we are at work about our particular Calling: Thus (i)Matth. vi. 34.sufficient unto the Day is the Evil thereof, and we need not to make the Evil greater, by suffering our selves to be wholly, or chiefly, concerned for the Body, and the Things thereof; much less, what shall be on the Morrow. We see, indeed, a very great Part of Mankind so entirely charmed with the Objects of Sense, and devoted to their Service, that all their Love, and Joy, all their Care, and Concern, center in them; and while the Men of a lower Figure are in a perpetual Hurry and Bustle to raise their Fortune, and scarce afford themselves Time to eat, or sleep, and will not boggle at any Methods to increase their Stock, that they may make them a Name, and a Family in the Earth, the Men of the most elevated Figure, are often, at the same Time, immersing themselves in a continual Succession of sensual Pleasures, torturing themselves for the Invention of new and fresher Ones, and racking themselves with the Fears left another should enjoy more than they do, or should get a Step before them in the Race of worldly Honour: So that the Cares of this World, and deceitful Riches, take up the Thought, Labour, and Time, of the Generality of Men, as if they were made for nothing else. But how mean, and foolish, is this? How much below, and unbecoming the Dignity of our Nature is it? For certainly, as rational Creatures, we ought to give the Preference to that which is of most Value in itself, and of the greatest Consequence to us; and therefore to be constantly reaching after a State of Perfection, both of Purity and Happiness, to be most thoughtful and concerned how, and in what Way this may be attained by us.
If, indeed, the Perfection of our Nature, and our State, were to be gained, purely, by the Enjoyments of this World, there would be something to be said, for the Reason of Men's present Conduct; but since we see to the End of all Perfection, in Things here below, we plainly discern that they are limited both in their Measure and Duration, and we experience that neither the Knowledge, the Enjoyment, nor the Improvement of them, will lead us unto true Perfection, but leave us as far from true Rectitude, and real Felicity, as ever; we ought therefore to have but a more transient Regard to them, and keep Things, that are of greater Worth and Moment, chiefly in our View, and make the lesser Concerns of the Objects of Sense subservient unto them. Hence the Apostle gives us that wholsome Advice, couched in the Representation of his own Practice, (y)2 Cor. iv. 18.We look not at the Things which are seen, but at the Things which are not seen; for the Things that are seen, are Temporal, but the Things that are not seen are Eternal. Temporal Things hold no Proportion with Eternal ones; and because the Things of this World, which we are apt mostly to concern our selves about, are but Temporal, and this Imperfection ever attends them, that the Grace of the Fashion thereof passeth away, therefore 'tis highly reasonable that we should not fix our Minds upon them, and make them the Mark and Scope we aim at in all that we do. For what will signify all our Attainments and Possessions, our acquired Endowments, our increased Riches, and advanced Honours? If this be all the Portion we have laid up for our selves; if we have nothing else to trust to, and depend upon, for our Comfort, when we are about to depart out of this World, into the invisible World, we shall find our selves miserably provided for at last; and, when our eternal State comes on, there will not be left to us so much as One of all the Delights of Sense, to administer to our Necessities, and afford us any Relief.
'Tis very great Meanness and Folly, therefore, in Persons, to have no higher Views than their Bodies, and the Things that relate to the present Life; it is greatly beneath them, as rational Beings, and reduces them upon a Level with the Brute Creatures, who are wholly governed by their Senses, and follow the Motions of their Appetites, without any higher Principle to direct them; and it is very great Folly, because when they have done all, and raised themselves to the utmost Heighth of temporal Enjoyments, they are really never the better for them, while they possess them; neither will their irregular Appetites be cured, nor their Desires satisfied, by them; and, for all that they can tell, they may, within a very little While, be striped of them all: and then what Pleasure will they afford them? Were we advanced to the highest Pitch of Grandeur, and become the Darlings of the admiring Croud; could we heap up Stores, 'till we were able to purchase the Indies; and were we daily entertained with all the Delights created Nature could yield us; yet the native and relative Imperfection of all would still leave the Soul unsatisfied, and in a State of Want and Uneasiness; the Result of all would be that, (z)Eccl. v. 10.He that loveth Silver, shall not be satisfied with Silver; nor he that loveth Abundance, with Increase. Then certainly we ought to be less sedulous and careful about such empty and perishing Enjoyments, and have our Minds more seriously concerned about Things of greater Consequence to us, about our never-dying Souls, and our eternal Interest; for these are Things of the greatest and nearest Importance to us, in which all that is dear to us is enwrapped, on which our eternal Well-Being turns; and therefore we cannot be too much in earnest to save our Souls, and get to Heaven, by making our Peace with GOD, through Faith in CHRIST, and a Life of Obedience; but it is vain to lavish away all, or the chief of our Care and Industry, to so little Purpose, as the best Accommodations in this World, and, at the same Time, foolishly neglect eternal Things, which are of everlasting Importance to us. The Apostle therefore directs us, (a)Col. iii. 1, 2.to seek those Things which are above, where CHRIST sitteth at the right Hand of GOD; to set our Affections on Things above, not on Things on the Earth.
This should put us upon the most earnest Endeavours, and unweary'd Prayers, to the GOD and Father of our LORD JESUS CHRIST, that we may obtain the Graces of the Divine Spirit in our Hearts, and to make sure of an heavenly Inheritance, as our Portion forever; because these will heal the Disorders of our Souls, and afford us abundant Satisfaction here, and render us compleatly happy hereafter. Hence we have that Advice of our Saviour, (b)Matth. vi. 19, 20, 33.Lay not up for yourselves Treasures upon Earth, where Moth and Rust doth corrupt; and where Thieves break through, and steal; but lay up for your selves Treasure in Heaven, where neither Moth nor Rust doth corrupt, and where Thieves do not break through, nor steal: —Seek first the Kingdom of GOD, and His Righteousness, and all these Things shall be added unto you.
3. Hence we may see, what little Reason we have to put our Trust in the Creature. It was the Injunction laid upon Timothy, by the Apostle Paul, (c)1 Tim. vi. 17.Charge them that are rich in this World, that they trust not in uncertain Riches, but in the living GOD. GOD only, and not the Creature, is the proper Object of our Trust and Dependance. And yet we are prone to imagine that there is an higher Degree of Excellency in the Creature, than, upon Examination, we shall find, and thence are foolishly led to put our Trust in it, and look for great Things from it. But, may we see an End of all Perfection? Then certainly this World, and the Things of it, are unworthy of our Trust and Dependance, because they will certainly deceive us. Indeed, every Creature of GOD is good, and ought to be received, by us, with Thanksgiving; nevertheless, we have very little Reason to trust in what is not truly excellent in it self, and so is unworthy our Dependance, and what is much more relatively imperfect, and therefore but a sandy Foundation for us to build our Hopes upon. Put not your Trust in Princes, nor in the Son of Man, in whom there is no Help: His Breath goeth forth, he returneth to his Earth; that very Day his Thoughts perish. *Ps. cxlvi. 3, 4.Let us descend a little into Particulars.
1. The Creature will not support us under the various Troubles we meet withal while we are in this World: No not our outward ones. We find, by sad Experience, that, as our Days an Earth are but few, so, they are full of Trouble. The World we live in is full of Changes, and many are the Sorrows we meet with which the most excellent of the Creatures cannot prevent; and how little a Way do they go towards the keeping of our Hearts from fainting, in the Day of Adversity? Their Silver, and their Gold shall not be able to deliver them, in the Day of the Wrath of the LORD; they shall not satisfy their Souls, neither fill their Bowels, said the Prophet Ezekiel (d)Ezck. vii. 19.. We often find the Things of the World are the Causes, and Occasions, of our being in Heaviness, and filled with weeping and mourning: The Hardships, and Toil we are put to, in our Pursuit after them, the Anguish they give us, when our Affairs are perplexed and embarrassed, the Anxiety of our Minds how to keep them, and the exquisite Pain they bring upon us, in our parting with them, plainly shew us, that the greatest Part of the Afflictions that befall us arise from the Objects of Sense; but how seldom do we find any of them stepping in to our Relief, when we are ready to sink under our Burdens. So that if our Hope were only from these Things, our Condition would be truly miserable, notwithstanding all the Help we could have from them.
But then, alas! what will all these Things avail us under the Convictions of an awakened Conscience, and that inward, and Soul-Trouble, which arises from a quick Sense of our Sin and Guilt. And yet something of this we have felt, or must feel, as ever we hope to obtain the Forgiveness of our Sins, and to be brought to that true Repentance, which is unto Salvation. The wise Man informs us, (e)Prov. xviii. 14.That the Spirit of a Man will sustain his Infirmity; but a wounded Spirit who can bear? The Vigour and Chearfulness of the Mind will enable a Man to bear up, pretty well, under the common Calamities, and Accidents, of the present Life; but when once the Strength, and Vigour of the Mind is broke in upon, and the quick Sense of Guilt has deprived it of its inward Peace, and Comfort, it is not in the Power of all the gaudy Honours, the deceitful Riches, nor the enticing Pleasures of this World, to sooth and calm the Soul, and restore solid Joy and Quietness unto it. No; nothing can quiet such a Soul, but either a sinking into a perfect Stupidity, which will raise a greater Storm in the End, or else some probable Hopes of the pardoning Mercy of GOD, through the Merits of JESUS CHRIST our Lord.
2. Again; How little will all these Things avail us in the Day of Death? When the Harbingers of Death appear before us, we are very ready to betake our selves to the Creature for Help; (and we do well to make Use of the best Means we can, that, if possibly, we may ward off the coming Blow) but if the Sentence is passed, and we find our Life draws nigh to the Edges of the Grave, our Strength is failing us, our Breath is departing from us, and our Feet are stumbling upon the dark Mountains; will the Creature then be able to save us from falling, or pluck us back from the Gates of the Grave? No certainly; they will all then be miserable Comforters, Physicians of no Value to us, and vain will be all our Expectations from them. For, as the Psalmist observes, (f)Ps. xlix. 6,—19.They that trust in their Wealth, and boast themselves in the Multitude of their Riches; none of them can, by any Means, redeem his Brother,—that he should still live forever, and not see Corruption: for be seeth that wise Men die, likewise the Fool, and the brutish Person, perish, and leave their Wealth to others:—like Sheep they are laid in the Grave, Death shall feed upon them,—and their Beauty shall consume in the Grave.—Though whilst be lived, he blessed his Soul: and Men will praise thee when thou dost well to thyself: he shall go to the Generation of his Fathers, they shall never see Light. The most fervent Affection, and tender Embraces, of the dearest Friends, will not be able to screen us, nor their most importunate Entreaties obtain a Release for us; Death will be hardened against all their Fondness, and deaf to all their Cries; the ablest Physicians, and the richest Cordials, will have no Power to retain our flying Spirits; nor will our Bags of Silver, and Gold, and our sparkling Jewels, be sufficient to bride the grim Officer, nor the whole Creation to save us from the Arrest of the King of Terrors. Nothing will exempt us from paying the last Debt to Nature, neither is there any Discharge in this War (g)Eccl. viii. 8.. There is not one of us all but what must take our Turn, to fall down slain in this War, as innumerable have done before us. Man dieth, and wasteth away; yea, Man giveth up the Ghost, and where is he? As the Waters fail from the Sea, and the Flood decayeth, and drieth up; so Man lieth down, and riseth not till the Heavens be no more.(b)Job xvi. 10, 11, 12.
3. Once more; How insignificant will the Creature be to him in the Day of Judgment? When the Man comes to stand a Trial, before the awful Tribunal of the great GOD, the supream Judge of all, as, e'er long, he certainly must, which of all the Creatures will then rise up, and appear on his Behalf, and effectually plead his Cause, and secure him from all Harm? Yea, will his boon Companions, the Partners of his Crimes, then have the Face to plead, in Excuse for him, such Things as they now think to be very witty and unanswerable; or to turn off the Judge with an unmannerly Sneer, as they now can their vertuous Reprover? Alass! those mighty Hectors will be seized with an unusual Trembling, and Astonishment take hold upon them, for Fear of their own Punishment, which they can see no Way of escaping. Or will the Man's worldly Possessions interpose, and screen him from the Resentments of his Judge? Alas! Those Trifles have no Place in that awful Presence. Or can any Man fetch a Plea, from the Creature, sufficient to wipe off his Guilt, to acquit him from Condemnation, and render him acceptable unto his Judge? Alas! they will all fail him, and say it is not in me. For, Riches profit not in the Day of Wrath, (i)Prov. xi. 4.. Our most profound Learning, and piercing Wit, will not be sufficient to palliate and cover our Crimes from the View of our Judge, or to find a Non-Suit in our Case, or bring us off by challenging the Jurisdiction of the Court. And though we should be able to say, and prove it, that we have heretofore been accounted the Great Ones of the Earth, and have sat at the Head of Nations and Kingdoms, have worn the Badges of Honour, and Ensigns of Power, and have possessed a very large Share of the Enjoyments of the present Life, and glittered in gaudy Accoutrements, in Embroideries of Gold, bespangled with Diamonds; yet all of this will procure no Respect to our Persons, before the righteous Tribunal of that GOD, with whom the Prince and the Beggar are alike, as to their Persons, and differ only according to their Works. For the Father, without Respect of Persons, judgeth according to every Man's Work.(k)1 Pet. i. 17.
4. Finally; What Relief can the Creature afford to the Soul, under the Impressions of the Wrath of an angry GOD, in the Place of Torment? Will any of the Excellencies of the Creature then step in, and support a miserable Soul, weltering under the Horrors of an enraged Conscience, and the insupportable Weight of the Divine Anger, and render his Condition easy to him? Will their united Force be able to rescue him from the strong Hands of incensed Justice, or pluck him out of the Midst of devouring Flames? Or can they possibly fill his Mouth with Songs, and his Heart with Rejoicing, while the never-dying Worm gnaws, and everlasting Burning preys upon him? To which of all the Creatures will he turn, and say, This same shall comfort me? Or will it be any thing of Comfort, to such an one, to call to mind his former State of Grandeur, of Affluence, and Ease; that he wallowed in Pleasures, while People and Nations bowed down at his Feet: Nay! will it not be said to him, as a Part of his Punishment, as Abraham to Dives? (l)Luke xvi. 25.Son, Remember that, in thy Life-time, thou badst thy good Things; but now thou art tormented! A sad Remembrance indeed! The very Reflection upon his former Enjoyments will increase his Misery upon him, and the more, when he shall bethink himself, how he came by them, and what Improvement he made of them; yea, his Torment will be so much the greater, by how much, in his Life-time, he trusted in them, and now, to his Cost, he finds they are utterly unable to help him.
II. The second Use of this Doctrine may be for Conviction and Reproof, to all such as seek for Happiness in the Creature, or that abuse the Creature to ill Intents and Purposes.
1. This affords Conviction and Reproof to those who seek for Happiness in the Creature. And how many are there that fall under Rebuke, who live, in this World, as if Perfection and Happiness were no where else to be attained, but in the Enjoyment of the Creature? This present World, they think, has a sufficient Fulness in it to render them truly happy; and here, therefore, they fix their Affections, and level their Aims, and look for no higher Degrees of Felicity, than what the Things about them can yield to them. Hence they turn every Stone, rise early, and fit up late, and are ever hunting, with an eager Chace, after the Enjoyments of Sense; and, while they are in the hot Pursuit, often leap over the Boundaries of Religion, and even Humanity, and stick at nothing, how mean and base and dishonourable soever it may be, so that they can but seize the Prey, and get what they account enough of the World. And there are, especially, two Sorts of Persons, who yet agree in one, the Covetous and the Unrighteous, that evidently place their Happiness in Things here below, who fall under Rebuke.
1. The covetous Worldling has set his Heart upon the Creature, and looks for his Happiness in the Enjoyment of it. Why else has the World his Heart? Why does he mind nothing but earthly Things? but because he has made the World his God. He has no Love to the Father, because the Love of the World bears the Sway in him, and leaves no Room for GOD, and RELIGION, in his Heart and Actions; so that he can part with his Soul, with Heaven, and with GOD himself, for the Sake of the World. He finds that he cannot serve two Masters, and he is for cleaving to the Objects of Sense, which seem to him to bring a present Reward with them, and slights the invisible GOD, whose Rewards, he thinks, if any, are out of Sight. Hence we see the covetous Man, from the Fondness of his Affections to the World, sometimes even begrutching himself the moderate Use of what he possesses, that though he wasteth nothing for his Soul of all that he desireth, yet GOD giveth him not Power to eat thereof (m)Eccl. vi. 2.: So there is one alone, and there is not a Second; yea, he hath neither Child, nor Brother, yet is there no End of all his Labour, neither is his Eye satisfied with Riches, neither saith he, for whom do I labour, and bereave my Soul of Good *Eccl. iv. 8.? And yet if any Thing be demanded of him, for the Service of GOD, or his Neighbour, in Works of Piety and Charity, it is like pouring out of his Heart's Blood for him to part with it. His Thought, and Time, are so taken up about those Things that are on the Earth, that he can find no Leisure to attend upon the Duties he owes to GOD, and his own Soul; he can't find Time to go alone, and read the Word of GOD, and pray to him; he has no spare Minutes to worship the Lord in his Family; and it is with Regret that he is forced to lay aside the World, and wait upon GOD, in his House, upon his holy Day Hence the Calls and Offers of the Gospel … light of by him, because of the Cares of the Farm, and the Merchandise (n)Matth. xxii. 5.. Yea, his Covetousness will put him upon felling of his Master, as … did, for a little Pelf, and a worldly Spirit in … is often the Parent of the most horrid and unnatural Crimes; For the Love of Money is the Root of all Evil, (o)1 Tim. vi. 10.and the overvaluing of it makes People haughty and barbarous, and false both to GOD and Man: And thus, for the Sake of the World, he loses his Soul and Heaven for ever. 'Tis evident that this Man seeks for Happiness in the Creature, because his Heart is entirely set upon it; for where a Man's Treasure, his Happiness, is, there his Heart will be also *Mat. vi. 21.. And is this indeed to act the Part of a Man? Dost thou glory in thy Reason, as distinguishing of thee from the Brute, and yet wilt thou herd among them, and be led and governed by Sense, as they are, and be concerned for no higher Degrees of Felicity than what arises from sensible Objects? How just is it in GOD to say to thee, Be it as thou wilt, and assign thee thy Portion where thou hast sought it, and put thee off with the mean low Gratifications of the animal Life, and seclude thee forever from the pure, refined, sublime Joys of the heavenly State, which thou hast no Desires after, nor Relish for? Verily, No covetous Person shall inherit the Kingdom of Heaven.(p)1 Cor. vi. 10.
2. The unrighteous Person places his Happiness in the Creature. It is very evident that he seeks for Perfection and Happiness in worldly Enjoyments, because he can willingly risk every Thing else for the Sake of them; and therefore can allow himself to violate the Laws of GOD, which forfeits his real Happiness, by his dealing unrighteously with his Neighbour, that he may gain the World. Hence we often see the unrighteous Person can please himself in being guilty of the most violent Oppression upon his Neighbour; and forcibly rend from him, what, he cannot but …ow notwithstanding all his false Claims, he has …o just Right to; and, though he pretends a mighty Regard to Justice, yet he can pervert … Law it self, by taking the Advantage of … little Form and Modality of it, to trick and … out of his Interest, to his manifest Hurt and Image. Hence the unrighteous Person can allow himself in Extortion, by griping Usury, by imposing upon the Ignorance, Weakness, or Necessity of his Neighbour, to make a greater Gain of him than he ought to do. Hence, he sometimes openly, and otherwhiles secretly, robs and steals from his Neighbour, and deals treacherously and deceitfully, with false Weights and Measures, and false Accounts, and makes no Bones of breaking his Word and Promise, falsifying the Trust reposed in him: And sometimes proceeds even to murder his Neighbour, that he may secure his Money. All of these Ways of Unrighteousness, are the sad Fruits and Effects of the prevailing Influence which the World has over Men. 'Tis because the Man thinks that all his Happiness lies in his having an Abundance of these Things, that he has so little Regard to Right, or Wrong, to Justice or Injustice, so he may but enrich himself with them; though such often find it sadly verify'd upon them, that what they thought to be the nearest Way to enrich themselves, has in Reality proved the furthest from it: So the Curse of GOD is fulfilled upon them, (q)Prov. xxii. 16.He that oppresseth the Poor, to increase his Riches, shall surely come to want: And the flying Roll shall enter into the House of the Thief, and it shall remain in the midst of his House, and shall consume it, with the Timber thereof, and the Stones thereof (r)Zach. v. 2, 4.; a secret Blast from GOD, upon their Undertakings and Labours, consumes their Substance, and they are poor, and low, and despised, after all.
Certainly then, their Sin and Folly is to be reproved. For if we may set an End of all Perfection, then all those, who so place their Happiness in the Creature, will, sooner, or later, find themselves to have been greatly imposed upon, and that they have themselves been accessory to the Cheat, by looking for that in the Creature, which was not in it. All their Possessions are, at best, but uncertain Riches, and whoever aims at Perfection and Happiness, in the Enjoyment of them, will in the Conclusion, experience to his Sorrow, that he has made use of a deceitful Bow, which has carried his Shafts vastly wide of the Mark, and disappointed his Expectation; though they look ever so fair and promising, while we view them at a Distance, yet, to those that trust in them, and found their Hopes upon them, they will only prove, like the tempting Apple to our Grandmother Eve, hurtful and destructive: they will, not only as certainly baulk their Hopes, but, leave them as miserable, in the End, as they did the rich Fool, in the Gospel, (s.)Luk. xii. 19, 20.who said unto himself, Soul, take thine Ease, eat, drink, and be merry, thou hast Goods laid up for many Years, when GOD said to him, Thou Fool, this Night thy Soul shall be required of thee; and then whose shall all these Things be which thou hast provided? For, as the Partridge setteth upon Eggs, and hatcheth them not, so he that getteth Riches, and not by Right, shall leave them in the Midst of his Days, and at his End shall be a Fool (t)Jer. xvii. 11.. As his Folly is great, so is his Sin, in seeking for Happiness in the Things of this World, because this is no other than to set up the Creature in the Throne of GOD, and so to be guilty of that Covetousness, which is Idolatry (v)Col. iii. 5., which will bring a Damnation that slumbereth not.
2. This affords Conviction and Reproof to all such as make an ill Use of, and abuse, the Creature. Though the Creature is not, of itself, perfective of our Nature, nor compleative of our Happiness, yet, by the Blessing of GOD, it may be improved by us, as a Mean, to further these great Ends, by leading of us, from the Streams, to the Fountain Head: and this is what, as rational Agents, we should ever have in our View, and make our principal Design, in our Use of the Good Things of this Life. But while we abuse the Creature, and make an ill Use of it, we pervert this grand Intention, and do but so much the more blemish and degrade our Nature, and fix it under its greatest Imperfections; and so become guilty of very great Sin and Folly in abusing the Creature, and ourselves with it. And so do all they, who improve what they have of the World to no higher End and Purpose than the indulging of their Lusts, and complying with their sensual Appetites: These dishonour the Name of GOD, which is manifested in, and by, His Creatures; and greatly hurt and injure themselves, by pampering their carnal and fleshly Lusts with them, and therefore are to be reproved as guilty before GOD. The Apostolical Rule is, that (w)1. Cor. vii. 31., They that use the World, should be as not abusing it: for the Fashion of the World passeth away. And yet, we often see Persons act so unreasonable a Part, as to abuse these short-lived Enjoyments to their own Detriment; so Riches are kept for the Owners thereof to their Hurt (x)Eccl. v. 13.. Thus, particularly, there are two Sorts of Persons that abuse the Creature, namely, such as nourish their Pride, and such as indulge their Intemperance with them.
1. Such as nourish their Pride with their worldly Enjoyments. Thus many often abuse the Creature, to enflame their Minds, and blow up their Vanity, and so fall into the Condemnation of the Devil (y)1. Tim. iii. 6.. If they possess a little more of this World than some of their Neighbours, they grow haughty, and supercilious, upon it; and, as if they were raised to some lofty Eminence, look down with Contempt upon those they see below them; and very often their Hearts are lifted up in them against GOD Himself, that they can neither stoop to own their Dependance on Him, and His Goodness to them, but think it beneath them to petition for their daily Bread, or render GOD Thanks for what they enjoy; nor to submit themselves to the Government of His Laws, or the Conduct of His Providence. Thus 'tis said (z.)Deut. xxxii. 15.Jeshurun waxed fat, and kicked,—then he forsook the GOD that made him, and lightly esteemed the Rock of his Salvation.
But what hast thou, O vain Man, to be proud of? What! but an imperfect fading World! Art thou proud of thy Beauty, thy comely Stature, thy exact Proportion, thy bright Complexion, thy sprightly Air? Why, in how little a while will all thy Lustre and Charms, be consumed away, and the Beauty which thou hast be turned into loathsome Putrefaction, in the rotting Grave? if they fade not long before thou descendest to that dark and cold Abode. Or doest thou pride thy self in thy great Estate, the Number of thy Acres, thy Bags of Gold, and thy splendid Train? Why, thou art but the more loaded with thick Clay, which, at present, fit heavy upon thee, and is a Cumber about thee, and hereafter will enflame thy Reckoning, as it encreased thy Debt; and beside will anon wing itself away from thee, or thou must leave it all behind thee. Or art thou proud of thy swelling Titles, and high Posts of Honour? Why, do not these all perish in the using? Is not the Ground thou standest on the more slippery? and may not the popular Blast be turned against thee to Morrow? Or will any of thy Glory descend after thee? But what art thou really the better for any, or all, of these things? 'Tis true, there is a civil Respect due to Men, upon the Account of their raised Station, and large Possessions, which it is fitting, for others to give, and for them to receive, though it be not for them to challenge; but yet, what little Reason has any Man to be proud of them? when they, all of them, cannot rectify the Disorders of his vitiated Soul, and stamp the bright Characters of moral Goodness upon him; but rather place his Weaknesses in a stronger Light, expose him more to View, and draw upon him a more general Contempt. So that after all the humble Saint, in his lowest Poverty, when weighed in a just Ballance, will turn the Beam against the wealthiest Craesus, with all his Possessions thrown in for Advantage: For Pride goth before Destruction, and an haughty Spirit before a Fall (a)Prov. xvi. 18..
2. They abuse the Creature who improve it to indulge their Intemperance. GOD allows us to take the Comfort of the good Things, which, in His Providence, He bestows upon us; so that we may not only feed ourselves for our necessary Support, and cloath ourselves to defend our Bodies from the Injuries of the Weather, but we may, as our Circumstances will admit, sometimes, please our Palates, by feeding more deliciously, and drink to the cheering of our Spirits, and make a gayer Appearance than usual; therefore the Preacher says, (b)Eccl. ix. 7.Go thy Way, eat thy Bread with Joy, and drink thy Wine with a merry Heart, for GOD now accepteth thy Work. But then GOD does not allow us to make use of the Creature to Luxury, Gluttony, and Drunkenness; no; this is a vile Abuse of the good Creatures of GOD, and a vile Abuse of ourselves with them. For a Man to suffer his Appetite to ride Post with him, and be always upon the Switch and Spur, after the finest, and the best, the richest, and the strongest, as if his whole Soul had taken up it's intire Residence in his Palate; and never to be contented till he has gorged down enough to intoxicate himself; that is, to be excessive in his Craving, and go beyond the Bounds of Moderation, in the Quality, and Quantity, of his Meats, and Drinks, and Apparrel, in the common Use of them; this is such an intemperate Use of the Creature as the Soul of the Lord abhors; and therefore He has pronounced His We upon them that chant to the Sound of the Viol, that drink Wine in Bowls; that rise up early in the Morning, that they may follow strong Drink, that continue until Night, till Wine inflame them (c)Am. vi. 5, 6.. And our Saviour straitly charges, all that would be His Disciples, to guard against such an intemperate Use of the Creature, saying to them, (d)Luke. xxi. 34.Take heed to yourselves, lest, at any Time, your Hearts be over charged with Surfeiting and Drunkenness. Such an ill Use of the Creature GOD complains of, in His People of old, and therefore threatens to recover all out of their Hand, (e)Hos. ii. 8, 9.She knew not that I gave her Corn, and Wine, and Oyl, and multiplyed her Silver, and Gold, which they prepared for Baal; therefore I will return, and take away my Corn in the Time thereof, and my Wine in the Time thereof &c. Such an intemperate Use of the Creature, is exceeding great Sin, and Folly, as it impairs, and debauches, the Reason, vitiates the Blood, and wounds and distempers the Body, and often blasteth a Man's Name, and lays his Reputation in the Dust, and reduces him to Penury and Want; and 'tis a vile perverting of what the Bounty of GOD bestows upon Persons, with Design that they may honour the Lord with their Substance, and do Good in their Generation, by Acts of Piety and Charity, and not squander them away upon the nourishing and increasing their Lusts; and it effectually shuts out of Heaven at last, for, no Drunkard shall inherit the Kingdom of GOD (f)1. Cor. iv. 10..
III. The third and last Use of this Doctrine may be for Exhortation, to prevail with us to behave our selves wisely in our Regards to the Creature. Need have we to act a wise and prudent Part, and weigh Things in an even Balance, and think seriously and closely, upon the Nature of sublunary Enjoyments, and the Consequence of our doting upon them, before we give a Loose to our Appetites, and suffer our selves to be run away with by them. For we are in exceeding great Danger of being imposed upon, by the external Lustre of Things about us, their easy Access to us, and the forcible Impression they make upon our Senses, and the powerful Attractive of the general Conduct of Mankind concerning them; and if we suffer our selves to be led away by the gay Cheat, our Disappointment will be to our unspeakable Damage, in the Loss of all that would truly render us happy, as well as of that which we vainly thought would do so; and this will be no other than to leave us finally, and for ever miserable. Let us then be perswaded, seasonably, to correct the Mistake, and since we may see an End of all Perfection, in the Creature, be so wise as to govern our selves in our Conduct, with Respect to the Things of this World, as those that are fully convinced, that they are not able, by any Excellency in them, to perfect our Nature, nor compleat our Happiness, and, if they were ever so perfect in themselves, cannot continue long with us.
And therefore,
1. Let us be careful not to raise our Expectations too high, and look for more in the Creature than it can yield us. We are very apt to run into this great Mistake, to augment and magnify the Creature, while we view it at a Distance, through false Glasses; and hence we are ready to flatter our selves with the Expectation of great Things from it, and thence enlarge our Desires after it: but when we bring it near to us, like some coarse Paintings, which are beautiful at their proper Distance, all its Glory vanishes, and we then see it in all it's real Imperfections. When once Eve had got a Conceit, that the Tree was good to make one wise, and she should be as Gods, this greatly enflamed her Desire after it; and there is but a short Step between enflamed Desire and actual Transgression: He that looks for that in the Creature which it has not, may enlarge his Desire as Hell, and not be satisfied, and then no Wonder if that rise suddenly which shall bite him, and awake that shall vex him. We must therefore learn to maintain a low Opinion of worldly Enjoyments, and always remember, that it is an imperfect World we converse with; that we may not fix our Thoughts too much upon it, nor be hurried into too great an Eagerness in our Pursuit after it, nor be thrown into Uneasiness at the having of our Views and Designs frustrated by it. This was the Apostle's Advice, (g)1 Cor. vii. 30.Let them that weep be, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not.
2. Let us be very moderate in our Regards to the Things of this World. Let it be our Care to bring our Appetites, and Desires, under a good Regulation, that we may not be carried away by the Vehemence of our own Cravings; and let our Labours after the World be directed by the Moderation of our Desires. We are to be diligent and industrious in the Business of our particular Calling, but yet we must not be so immoderately eager, and laborious, as to neglect the Concerns of another World, which, of all Things, are of the greatest Consequence unto us. Therefore, as the Apostle directs, (b)Phil. iv. 5.Let your Moderation be known unto all Men: That is, let it evidently appear unto all Men, that you are not the Men of this World, who have their Portion in this Life, by your being moderate in your Affections, in your Cares, and Labours, after Creature-Enjoyments. For the immoderate Cares of the World very much tend to eat out the Heart of Religion, and, like the abounding of ill Weeds, choak the good Seed that is sown in us.
3. Be not impatient under the Loss of any Thing here below. The GOD from whom we receive our Being, and all that we have, is our Sovereign LORD, and has a Right to take from us whatsoever he has lent us. Our Impatience, and Murmuring, under Losses and Disappointments, or that our Condition is no better, will be an Affront unto the Divine Supremacy, and Government, and argue that the World has got too strong Possession of our Hearts, or we should not so call in Question His Authority, His Wisdom, and Goodness. We should not therefore be as Bullocks unaccustomed unto the Yoke, but learn to behave as weaned Children to all Things here below, that we may be able to support our Minds, under our Bereavements, with a steady Calmness and Composure of Soul, and may take with Contentedness, if not with Joy, the spoiling of our Goods. Thus says the Apostle, (i)Heb. xiii. 5.Be content with such Things as ye have. For, why should our Souls be disquieted within us, when we are obliged to part with what we know to be an imperfect Creature? This Thought should teach us to inure ourselves to Patience, that it may have its perfect Work in us, though we should be crossed in our greatest worldly Interests, or be spoiled of our dearest Enjoyments; Thou O LORD hast done it.
4. Let us endeavour, as much as we can, to retrieve the Creature from its Imperfection. This would be the noblest Improvement of it, both respecting the Creature, and our selves. And therefore, to hint;
1. Let us endeavour to get the Creature sanctified. When the Curse, which is brought upon the Creature, by our Sin, is removed, then will it be recovered from much of its Imperfecxction; it will then become a sanctify'd Creature, and truly profitable to us. For, nothing is unclean of itself, but every Creature of GOD is good,—for it is sanctified by the Word of GOD, and Prayer. (k)1 Tim. iv. 4, 5.Let this then be our constant Care to get the Creature sanctified by the Word of GOD, that it may become a good Creature to us. Therefore attend the Rules prescribed in the Word of GOD, in all our Desires, and Labours, after it, and in our Use, and Improvement of it; that the Word of Blessing may accompany it, and we may receive it, in the Promise, as Part of our Covenant-Portion, suited to our outward Support in the House of our Pilgrimage; and receive CHRIST, the LORD, in and with it; so shall we have a Propriety in it, and CHRIST being ours, all will be ours also.(l)1 Cor. iii. 21, 22.
And get the Creature sanctified by Prayer; by an earnest imploring the Divine Guidance, and Assistance, in all our just and laudable Designs and Undertakings, and the Blessing of GOD upon all that we enjoy. For, how can any expect that the Providence of GOD should interpose, to lead them in a right Way, to succeed their Enterprizes, and bless what they have, and make it comfortable unto them, if they will not so much as pray for it? And then, thankfully acknowledge the Goodness of GOD to you, in bestowing so much of the Comforts of this World upon you, when the least is more than you deserve. So in every Thing, by Prayer and Supplication, with Thanksgiving, let your Request be made known unto GOD.(m)Phil. iv. 6.
2. Improve the Creature to the best Ends and Purposes. See GOD, in the Creature, shining in His unsearchable Power, and Wisdom, and Goodness, and displaying His Glory in all the Works of his Hands; and be led by the View and Enjoyment of sensible Objects, to just Contemplations on the Divine Being and Perfections, and suitable Acknowledgments unto the great GOD, the first Cause of all Things. So you find the Psalmist saying, (n)Ps. viii. 1, 3, 4.O LORD, our LORD, How excellent is thy Name in all the Earth! who hast set thy Glory above the Heavens! When I consider Thy Heavens, the Work of Thy Fingers, the Moan, and the Stars, which Thou hast ordained; what is Man, that Thou art mindful of him? and the Son of Man, that Thou visitest him?
And improve the Creature to an universal Fruitfulness in Good Works; in Works of Piety, serving the LORD with our Substance, … supporting the Honour of His Name, and the … nances of his House, and Worship. So we are commanded, and so GOD has graciously promised, (o)Prov. iii. 9, 10.Honour the LORD, with thy Substance, and with the first Fruits of thine Increase; so shall thy Barns be filled with Plenty, and thy Presses shall burst out with new Wine. And to the same Purpose says the Prophet, (p)Mal. iii. 10.Bring ye all the Tythes into the Store-House, that there may be Meat in my House, and prove Me now herewith, saith the Lord of Hosts, if I will not open the Windows of Heaven, and pour you out a Blessing, that there shall not be Room enough to receive it.
Improve the Creature also in Works of Charity, readily distributing a Portion, as we are able, to the Relief of the Poor and Needy, doing Good unto all Men, especially unto the Houshold of Faith. (q)Gal. vi. 10.Give Alms of such Things as ye have, and behold all Things are clean unto you. (r)Luke xi. 41.And our Saviour hath assured us, (s)Matth. x. 42.Whosoever shall give to drink, unto one of these little Ones, a Cup of cold Water only, in the Name of a Disciple, verify, I say unto you, be shall in no wise lose his Reward.
Thus let us make to our selves Friends with the Mammon of Unrighteousness, that when the imperfect Creature shall fail us, They may receive us into everlasting Habitations. This will be the Way for us to retrieve the Creature from very much of its Imperfection, and make it relatively serviceable to us, in carrying on the Divine Workmanship in our Souls, in glorifying of GOD upon Earth, and laying up for our selves a good Foundation against the Time to come; and then, wh… Time shall be no more with us, and we shall …ve no further Occasion for the Objects of Sen…, we shall go to partake of the ineffable Delights above, in the Possession of which our Nature will be perfected, and our Happiness for ever compleat.