That no Natural or Ʋnregenerate Man, can lift up his heart any higher, then unto a worldly Happinesse and content in the Creature.

When you have in the most powerfull and moving manner, discovered spiri∣tual duties, and the necessity of Conversion to God, yet they matter it not; they will say, Who will shew us any good? That as it is with the Swine, though Pearles and precious Flowers be thrown unto her, yet she trampleth them Page  3 under her feet, and desireth her draffe, and the loathsome mire; so it is with them.

To bring this coal of fire into your bosome, let us consider several Pro∣positions.

First,*That herein lyeth the general Character of those two Citizens which Austin speaks of, one who builds up Babylon, and the other who builds up Jerusa∣lem. That the one doth frui utendis, and uti fruendis, but the other is clean contrary. The whole world consists of two sorts of men, the one who are of the world, the other, though in the world, yet not of it. As John 17. Be∣lievers are said to be given to Christ, out of the world. As a man may be in England, who is not yet an English-man; he cannot speak the language, he can∣not conform to the custom and manners of the Nation. Thus it is here; the godly, they are indeed in the world, and are of it also in respect of natural pro∣pagation, but not by divine Regeneration. As the Fowles, though at first God created them out of the waters, yet they fly up into the Heavens, and delight to be soaring in the air. Thus it is with the Regenerate man; he is now made a new creature, old things are past away, and his affections are set upon things a∣bove: This earth is turned into fire. But the wicked man, he like our body of the earth, is earthly; even his very soul is in a spiritual sense so, and their love to the creature, is the predominant quality, and so like a stone he falls into this center. Now Austin of old, did fully expresse the contrary inclination of these two: That the wicked man doth frui utendis; that is, he doth enjoy as his utmost end, and terminateth his appetite in such things as his utmost hap∣pinesse, which only he is to use as meanes to a further end. As if the Israelite should have made the Wildernesse instead of the Land of Canaan to him. This is the crooked and perverse inclination of the soul, wholly contrary to that Image of God, which man was made in. So that the very Heathens could ob∣serve, that though God made man with a countenance caelumque tueri, yet they cried out, O curvae in terris animae & caelestium inanes: The body is upright, but the soul is bowed down, like the bodies of beasts, like wormes and Serpents that crawle on the ground. And therefore the wicked are the Serpents seed, not only because of enmity to the godly, but because they lick up, and live upon the dust of the earth, even upon earthly things. Every wicked man, he makes some creature or other to be as a God, and so the ultimate end to him.

To clear the hainousnesse of this wretched temper, consider

Secondly, That all the good things, which the creatures do afford unto us,*they are but as meanes to carry us to a further end. They are but as the rounds of the Ladder, not to stand upon, but thereby to ascend higher, even to Heaven. So that as the world is a Glasse, to represent the invisible Attributes of God, his Wisdome, Goodnesse, and Power; thus all the comforts we can have by any creature, they are to be as so many mement•es that there is a better and more universal good, and that we have the creatures to use only, not to enjoy. Thus the Apostle, 1 Cor. 7. They that buy, as if they bought not; they that use the world, as not abusing it. Some expound abuti, as it is sometimes taken for valdo uti: but howosoever, he abuseth it, that doth not use it, as if he used it not, with an holy weaned affection from it. Hence then, to enjoy any creature, setting it in Gods room, in the heart, is a direct breach of that first Commande∣ment, Thou shalt have no other gods besides me. And for this reason, covetous∣nesse is called Idolatry, Col. 3 5. Insomuch, that every natural man, hath one thing or other, on which he commits Idolatry, and therefore doth as highly offend God, as he that worships stocks and stones, giving divine adoration to them. The Scripture cals that, The abominable thing. Thus it is, when the heart of a man is fastned upon any creature, as the ultimate scope and end of Page  4 his desires; we may say to him, Oh do not this abominable thing! Yea, this Idolatry is more dangerous, by how much it is the more secret and hidden in the heart. And as the Papists have invented a world of subtile distinctions to make their Idolatry lawfull, no lesse subtile is the heart of man in this soul I∣dolatry.

Thirdly, Take notice that there is an higher and grosser sort of unregenerate men, then happily this expression will comprehend, and that is those, who make such things as are formally and expressly evil, the good things they would have shewed to them. Such are all grosse and prophane sinners, who live in the daily pra∣ctice of some loathsome sinne: These are a degree higher in wickednesse then those in my text, (though they may be reduced to them;) for here the Psalmist speaks of such things as are lawfull and good in themselves. Honours, Wealth, humane greatnesse, comfortable Relations, these are good things in themselves; and to say, Who will shew us them? in a mortifyed and subordinate manner to God, had been no sin: But when they come in competition with Gods favour, they had rather have them then Gods light of his countenance, this demonstrateth impiety. But as for the prophane man, his appetite is more corrupted, for he cals evil things good; he loveth those things excessively, which he is not to love at all. The other loveth Honey, but he eateth too much of it, and that kils him; this eateth Poyson, and feedeth of that, one drop whereof is immedi∣ately mortal. But to these, I shall not enlarge my self.

Fourthly, Consider this, That the Schoolmen do well place in every sinne, a a two-fold respect; There is the Aversion from God, and the Conversion to the creature. For seeing the soul cannot like the earth, hang upon nothing, but it must have some Object or other to satiate it self with, if it hath not God, it hath the creature: Now, as soon as ever it turneth to the creature, it turneth its back upon God. I speak of the sinfulnesse of man in this respect, that he turneth to the creature too much, leaving God. Now as there is this in our corruption, so in our Conversion or Regeneration, there is the clean contra∣ry; there is aversion from the creature, and conversion to God, It doth not only make a man cast away his sinnes, but also all creatures, so farre as they hinder the love of God; for now they are risen with Christ. And as if a worm should be made a man, it would no more crawle and creep on the ground; thus when a divine Nature, or a Nature from above, is bestowed upon us. Not only love to sinne, but love to Father, Mother, or life it self, is inconsistent with the grace of God in our hearts, when it's ex∣cessive.

*Fifthly, It is acknowledged by all, that there is imbred in a man, an appetite or desire after felicity and happinesse. This Aristotle and others, do abundantly confirm. Man by nature, hath such a capacious heart, and the souls appetite is so vast, that it's more then the Horseleech, or the Grave, that sayeth al∣waies, Give. The soul hath a Sheoll, that is alwaies asking, and never satis∣fyed. Now then, if there were a good regulated desire after this ultimate good, where and in whom it was, this were to be encouraged. If the meaning of these in my text, had been, Who will shew us that which is indeed the chiefest and most reall good? they might have been encouraged, like those that asked what they should do to be saved. But though there be in the generall, an in∣clination to such a blessednesse, yet wofull and dreadfull is the misapprehension and blindnesse of all men naturally about it; so that mistaking the main end for which they came into the world, it's no wonder if at last they fall into the pit irrecoverably. There were above an hundred Opinions amongst the Heathens, in what true Felicity did consist; but though some were not so grosse as others, yet all come short of the true end: That knowing of the only true God, and Jesus Christ whom he hath sent, in the knowledg of whom is e∣ternal Page  5 life. Neither are many Christians much better then the Heathens in this respect: for although they know that God is the chiefest good, in the enjoying of whom, through Christ, is only blessednesse; yet practically, in respect of their hearts and lives, some place their happinesse in Riches, some in Honours, and some in Pleasures; and these to whom David speaks here, that did love vanity, that cryed out for earthly comforts: they were not Heathens destitute of the knowledge of the true God, but such who lived in the Church of Israel; only they were destitute of the sanctifying power of God within. There is then ac∣knowledged in all men, some innate appetite, whereby they would have a full and chief good, which might compleatly satiate and fill the soul.

Sixthly, The perswasion of what is the best good,*and which is chiefly to be desi∣red, is wounderfully diversifyed, according to the several inclinations, humours, and conditions of men. So that some place it in one thing, and some in another: One saith, Give me this good, there is none like that; Another saith, Give me that good, there is none like that. So that these many in the text, do not all desire the same; yea, one matters not that, which another would go through fire and water to obtain. The voluptuous man, he doth not matter wealth or riches, let him enjoy his pleasures, and he envyeth no rich worldling; the earthly worldly man, he matters not honour and credit, let him get riches, and he regards not a good Name. Populus me sibilat, at mhi plaudo. The Apostle is thought to bring all that an earthly heart can desire, into these three heads, 1 Joh. 2.15, 16 17. For speaking there terribly against the disposition of these in my text, that they should not love the world, he brings an Argument from the contraries, The love of the Father cannot be in such an one; They can be no more together, then Dagon and the Ark: The hand filled with dirt and stones, cannot at the same time, be filled with precious Pearles: He that is joyned to the Lord, is one spirit with him; and he that is joyned to the earth, is made earth with it. Si terram amas terra es, said Austin. And hereupon the Apostle giveth some examples and instances of the things of this world, that are like Jaels milk to Sisera, fairly inticing, but after∣wards mortally wounding: and although some think there is not an exact and full partition, yet others do judge so. And by the lust of the flesh, they understand, all pleasures and delights; by the lust of the eye, all earthly and covetous desires, as Achan saw the Babylonish garment, and wedge of gold, which made him sinfully covet it; and the pride of life, that is, all ambi∣tion, all proud and high desires after the great things of this world.

Haec tria pro trino numine mundus habet.

This is the worlds Trinity, and there is no man inordinately addicted to any creature comfort, but it may be comprehended under one of these three heads. Now when the Apostle had given us an Instance of these things, he giveth ano∣ther Argument against immoderacy after them; This world passeth away. They will rot in the grave, when holinesse will abide for ever.

Seventhly, That the preferring of the creature above God, though it be the sinne of all man-kind, and as large as Original sinne it self, yet like that,*it is hardly discerned and discovered. It's almost unperceivable, unlesse we are en∣lightned by Gods Spirit, when we set up the creature above him. It's true, there is a grosse manifest and palpable way, which is seen in every covetous and ambitious, or lustfull man: these do so plainly make either their belly their god, or their gold their god, or their preferment their god, that all men can easily condemn them for it; because what is in their heart, empties it self into foul and shamefull practises. But then there is the mentall, and soul deifying of the creatures, when the heart is secretly stolen away, and doth insensibly depend on, or excessively love such a thing; and this is hardly to be discerned. Page  6 No doubt, but the third kind of hearers, and so Demas, were farre from think∣ing that they loved the world more then God. So that as the nature and ope∣rations of the soul are in their Physical consideration little known, much lesse in their Theological. Now although the tendencies of the soul may be various and multiforme, some to one Object, some to another, yet self is that great Diana, self is the Belzebub; all things in Religion, even God himself, is referred to self, till a man be sanctified. So that the heart being herein thus desperately deceitfull, we are often and often to commune with our own selves, whether self be renounced, whether self be subordinated to God; whether we can say as Mephibasheth to David, Let Ziba take all, so that the King be safe. Thus let honours, creatures, self and all perish, so that God and Christ be exalted. Every man, even he that seemeth to be the best, hath cause to search, whether he be yet above creatures, as well as sinne.

The Demonstrations of this Truth, that no man Ʋnregenerate, can ascend any higher, then to some earthly content and Happi∣nesse.

*And first, This will palpably evidence it, that every man by nature, hath lost the Image of God, which only did elevate man, and made him qualified for the enjoyment of God, as his suitable Object. God made man after his Image, which was righteousnesse and true holinesse: so that as he made a woman like man, for man to delight in, so man was made like God, to delight in him. Then Adam desired no other good but God: While he continued, he was above the crea∣tures in his affection, as well as in dominion. He that had power given him to rule over all creatures, could also rule over all his affections. He did not over-love any creature, or delight in it, but subordinately to God. Oh glorious and blessed estate! But now we have lost all this; this Image is defaced: Now Sampson hath lost his hair: Now the Bird is deprived of her wings: Now we are not able to lift up our hearts to him. Hence is that expression of Jehosha∣phat, 2 Chron. 17.6. His heart was lift up in the waies of the Lord. You see even a regenerate man, hath much adoe to raise up his dull, frozen, and earthly heart, to enjoy God in Christ. He doth, like the Artificer, that with some Engine, and great drawing, gets a peice of timber up to the top of that House he is a building, such heaving, and pulling, and tugging, is a godly man forced to use, to get his heart up to God. An unregenerate man then, who hath nothing of this Image of God repaired in him, no wonder if he hath an heart like Nabal's, even a very stone, that sinketh down heavily within him. This losse of Gods Image, is that which beateth downward, and makes the earth to swallow us up, as it did Dathan and Abiram. As the body depri∣ved of the soul, presently falls flat to the ground, and there it lyeth; thus doth every man destitute of Gods Image.

*Secondly, This Image of God being thus lost, in the room thereof, succeeds Ori∣ginal pollution: For this light, cometh an universal darknesse and confusion. Now this native pollution, that is a depravation of the whole power, and all the faculties of the soul, puts the soul off its hinges; it takes off the Charriot Wheeles: It makes man love, where he should hate; rest where he should move: It makes Princes go on foot, and Servants ride. In a word, the soul is now turned upside down. God the Object, whom he should with Page  7 all his soul and might delight in, now he loveth not at all; and what he is allow∣ed to love in measure, and subordination, that he doth over-love. So that who so doth duely consider, what disorder and confussion Original sinne hath put the heart into, he will see it cannot be, that God should be duely honoured and esteemed by a natural man. This curious Watch is now broken all in pieces. And as you see, a Paralitical hand is weak and quaking, not able to fasten upon any thing, so is now the soul of man towards God. Insomuch, that Ambrose complained of it, as our great misery, that (Cor nostrum non est in nostrâ po•estate) our heart is not in our own power, but is carried hither and thither, up and down, as the force of original corruption doth drive it. How abominable then are those Doctrines that advance the power of nature? Some determining, that a man is able by nature to love God above all things, and that it's as easie to do things in reference to God, as the creature. If (saith Molina, no mean Jesuit) I have power to throw my money into the Sea, why can∣not I as well give it to a poor man, out of love to God. Such presumptuous Do∣ctrines as these, arise from the ignorance of that horrible confussion and dis∣order which is now upon all by nature.

Thirdly, If a godly man, though regenerated, and partaking of the Divine Na∣ture,*do yet grapple and conflict with this sinne, of creature affection above God, then certainly an unregenerate man is over-mastered with it. For this we may conclude on, that what all the regenerate men are combating with, that is victorious and predominant over all natural men. It's true, the regenerate men differ in their fightings and conflicts; some do find it a greater difficulty to loose and wean their affections from one thing more then from another; and so the natural man, one is more easily captivated to one earthly good then another: yet in the general; As •here is no unsanctifyed man, but one crea∣ture or other reigneth or ruleth in his heart; so there is no godly man, but something or other it is, that he can hardly mort•fie, some secret and subtile mo∣tions of soul he hath. So that did not grace check and with•tand that creature, that object would damn him at last. If Eve, though in a state of Integrity, could be tempted by an object alluring sense, how easily then may we be en∣snared? You read, when our Saviour spake that amazing sentence, That a Cammel might as well go through the eye of a needle, as a rich man be saved; they made this unversal exclamation, Who then can be saved? What rich man, might have been a proper consequence, but they say in the general, Who then? implying, there is no man, no not a godly man, but if God should not keep down that Cammels bunch, he would have some creature or other to be as affectionately and prejudicially to his salvation, carried out unto, as the rich man to his wealth. I then, the godly man can so hardly say, Whom have I in Heaven but thee, and in earth, in comparison of thee? no wonder if the earthly man fall down to the ground, as the Aegyptians, like a stone into the Sea? That which is fighting and active in a regenerate man, must needs be conquering in an unregenerate.

Fourthly, That sinfulnesse which cannot be rooted out*and conquered by those things that are above nature, and are in the next degree to grace, that certainly will abide prevalent till grace it self come. That which E∣lisha's Servant, nor his Staff will do, but El•sha must come himself, that is hardly cured. Now thus it is; an unregenerate man, may have great a∣bilities, may have the common gifts and graces of Gods Spirit; he may be admirable in the whole way of Religion; and yet this man who hath God and Christ so often in his mouth, may have the world and creatures more in his heart. So that he may in his heart, say, Who will sh•w me any good? when yet at that time, he may say, Lord, lift up the light of thy countenance. For, this latter is not desired heartly, nor is he indeed weaned 〈1 page duplicate〉Page  6〈1 page duplicate〉Page  7Page  8 and set loose from other things. The New-Testament is full of such sad In∣stances. Take Judas, a famous Apostle, eminent in Gifts and Miracles, often in communion with Christ, yet he never got his heart above the bagge; all the Sermons, all the Prayers, all the conference with Christ, did not make him ascend higher. So that a mans duties and expressions may be high, even when his heart is as low as the earth; yea, when corrupt ends may put a man upon zeal and fervency: It's a creature that gives fire to all this heat. Thus the third kind of hearers, that received the word with joy, it was the deceivablenesse of the creature that undid them. Demas cleaveth to the present world, and that makes him forsake Paul, either totally, or in some special service. If then, an immoderate heart to the creatures, may consist with duties, gifts, and many inlargements, and much asistance in holy duties; if these are not able to cast out these Jebusites, no wonder the natural man can∣not.

*Fifthly, That a natural man cannot set his heart higher then upon some creature, appeareth in the true nature of Conversion: For that is not only turning from sinne but the creature also. Excessive love to lawfull things; otherwise, is no more consistent with grace, then to unlawfull things: For, if any thing have thy heart but God, let it be what it will be, thou art yet a natural man When the Apostle (Col. 3.) discovered that the godly are risen with Christ▪ he makes these Inferences: First, Set your affections on things above, and not on things be∣low. And then, Mortify your members which are upon the earth: reckoning up several sinnes. No man then, is converted, till he goeth out of all sinnes, yea, and all creatures; and cleaveth to God himself. Therefore the Command is, to turn to God, even to God; he only is the terminus ad quem of our Conver∣sion. If a man leave off his grosse sinnes, take upon him a religious Profession; yet if he be not lifted above the world, as well as his former sinnes, he is not Converted. It's not to God, even to God. So that a man must be undone, not only in respect of his sinne, but all worldly hopes; he must with the Pro∣digall, begin to account the whole world but an husk; as that which will do him no good, if God be not his Father. Therefore those in the Parable, though invited to the Feast, yet refused to come, it was not any grosse sinne hindred them, it was not unlawfull lusts that did outwardly entangle them, but those creatures which might have been lawfully enjoyed, and yet they have gone to the Feast also. I have bought a Farm; I have married a Wife: These were not inconsistent with godlinesse, but in the immoderate desire after them. Oh, is not this the Millstone about many a mans neck; I have a Shop, I have a Trade, and I cannot come! Oh then, set this home upon thy self! Hath thy Conversion taken thee off from all creatures, as well as thy sinnes, thou darest not love Husband, Wife Houses, or life it self more then God? Thou doest esteem the favour of God, and the light of his countenance, above all these things: Thou canst truly say with David, as it followeth, Thou hast put more gladnesse in my heart, then they have had when their best things encreased. Many a man steppeth from his sinnes, but into the world, and so falls short of Heaven. The right understanding of true Conversion, makes it plain, that no natural man can go beyond the creature.

*Sixthly, It may be demonstrated from the restlesse and unquiet heart of every na∣tual man, that doth like the Bee, fly from flower to flower to get some Honey, but stayeth not long on one place. So that these in the text, will every day complain, Who will shew us any good? Should God grant them their desire, and give them the good they would have, yet that would not satifie, still they would be craving; still they desire something more. As you see Haman, though he had never so much honour, yet the want of something still he desired, made him tormented within himself. Solomon writeth an whole Book, to shew that all these Page  9 things are vanity and vexation of spirit; and though he set himself on purpose to find out happinesse in the creatures, yet he grew weary of all. Now certainly, if a natural man could center his heart upon God, could put into that Haven, he would never suffer himself to be tossed up and down in tempests and stormes, as he is, never having any rest. There is no natural man that is contented with a∣ny creature he enjoyeth. Let him propound to himself such and such a condition, if he had such and such advantages; when he hath them, he is as far from solid con∣tentment as at first. Zacheus his shooe can never fit Goliah's foot. As a man would think that the Heavens seem to touch the earth at such a distance, and if he should ascend such high mountains, he could go no further, but when he cometh there, he seeth the Heavens as far from him as before. And therefore the godly man, whose heart is united, and hath taken God for his Portion, for his Shepherd, for his all, as David professeth, he can lie down and sleep; he can take his rest, fearing nothing in the world. So that godlinesse drawing the heart to God, is the best Antidote against all discontents whatsoever. He that can say, God is better then ten Husbands, then ten thousand creatures, he is not disquieted, but is the same in all conditions; because his God, his Father, his Portion is alwaies the same. As he in the Ecclesiastical Histiory, when one brought him word, his Father was dead, he said, Desine blasphemias loqui, Pater enim meus immortalis est. So thy Husband, thy Wealth, thy Friend, thy Portion, is the immor•al God, who cannot die: but it's not thus with the ungodly. He is like a tree in the wildernesse, and like the dust blown with every wind. So that the troublesome, restlesse, and discontented thoughts of every natural man, argueth that he doth not, and can∣not ascend up to God.

Seventhly, It's demonstrated thus, that if at any time natural men make their applications to God, those very approaches do declare,*that they love something more then God. For it might be an Objection, Why cannot a natural man be above the creature? Do they not in distresses, in times of calamity, seek unto God? May they not fast and humble themselves? It's granted; but even these duties de∣monstrate, they have only a natural carnal heart, making use of God only to satisfie their earthly desires. Hos. 7.14. God there by the Prophet complaineth, that they did not cry unto him, when they howled on their beds: They assemble them∣selves for their corn and wine. You see, they were as carnal and as earthly in their Fast-daies, and publique Humiliations, as in their worldly affairs; and therefore he compareth their cryes in Prayer, to the howling of Beasts, that want food, and are ready to famish. Such are like Noah's Raven, that came to Noah only while she wanted food, but when she had provision, never came to him more. Thus natural men, they approach to God, but it's wholly because their hearts are inordinately set upon the creature; it's not because they delight in him.

Eighthly, This is evident, In that no natural man can truly desire the coming of Christ, and the putting of an end to the fashion of this world: Whereas this is made the Character of the godly, to look for, and to hasten the Kingdom of Christ. The Church cryeth, Come Lord Jesus, come quickly. They have enough of the world. It's to their losse to be kept so long from Heaven. As the godly Patriarchs count∣ed themselves Pilgrims, and did look for a better Countrey. This is, or ought to be the frame of every godly man. But now the natural man can no more reach this heavenly frame, and desire that Kingdom of Glory might come, then he can touch the bodily Heavens with his finger. Hence the going out of this world, that they shall not enjoy the comforts and creatures they have had, is the greatest fear they are daily in bondage unto. It's true, a godly man hath a great part of this unwillingnesse in him also; but that ariseth, partly from the na∣tural fear of death, or spiritual doubts about his condition; or because earthly things are yet so much in heart: but he desireth to have it otherwaies.

The Sinfulnesse and Wofull Aggravation of this Estate, to be in the Number of these Vota∣ries, as it were, in the Text.

*And first, This is a very dreadfull and dangerous estate, viz. not to be able to lift up our selves above the creature, because of the insufficiency and utter inability that is in it, to help us in our greatest exigencies. Then when the soul hath most need, then it faileth. As it's with Land-floods in Winter-time, then they come, when there is water enough, and none needeth them; but when in Summer, the greatest drought is, and there is most necessity, then they appear not. Thus every creature seemeth comfortable and helpfull, when we are in our glad and merry condition; but in those times, when, if ever, they should be a so∣lace to us, then they utterly forsake us.

Now we may take notice of three choice times wherein (if ever) the soul may be in the greatest necessity. As

First, At such times, when God shall set home the guilt of sinne upon our con∣science, and make us to find the sting of it at our very hearts. In such agonies, and soul bitternesse, bring him all the glory, profit, and pleasure, of the crea∣tures squezed together; bring the quintessence of them, and they will do no good. Oh, now the sense of Gods wrath, the scorching guilt within, cannot be allayed by such applications! Whereas one smile of Gods favour, would presently command all the waves to be still. Psal. 39.11. When thou with re∣bukes doth chasten man for sinne; thou makest his beauty (or that which is desi∣rable in him) to consume like a moth. Oh what a change is then made! His ho∣nours, his friends, his greatnesse can do him no good at all. And this was ex∣perimentally true in Judas, when the guilt of his sinne began to smart and tor∣ment him, see in what a wofull agony he is; and those thirty Pieces, he so gree∣dily coveted, (alas) now he dareth not keep them, he throweth them away: and his great Confederates, they never pitty him, when he cryed out, I have sinned in betraying the innocent blood; for they said, What is that to us, look thou to it? Thus all the creatures will leave thee, when God shall be angry. Oh look thou to it! We cannot help you; You might have been wi•er; We did not force you. Thus thou wilt find every creature to be a lye in the greatest time of thy anguish.

Secondly, Another great streight thou wilt be put upon, is the time and hour of Death. For then (if ever) as we are in the greatest want, so the creature we have loved, should most appear for us; but the Scripture tels us, We came naked into the world, and we shall carry out nothing with us. There is not any creature thou hast inordidately desired, that can accompany thee any longer: All must leave thee. Now what a sad condition is this, to be stript naked of all? The good things thou hast embraced, cannot be enjoyed any longer. Oh what would the soul now give for the light of Gods favour! Now a world for some evidence of his love: Now he cryeth out, as that Cardinall once did, If he had pleased God as the King, or if loved God as the creature, he had not been in that desolate estate. So that it's not to be mattered, what content and comfort thou findest in the creature, while thou art in health and mirth, but when thou art breathing the last, when thou shalt see the face of creatures no more: Oh then, think how much better had it been, if I had spent my time and strength for God, which I did for the creature!

Thirdly, Another great time of exigency is, When we shall be arraigned at Page  11 the Tribunall of God, to be judged by him for every evil and wicked way. This is a time of the greatest terror and horror. Then Christ as a Judge is be∣fore thy eye: Then the Devils thy Accusers are all standing by: Then the tor∣ments of Hell are before thee, and that burning Lake of Brimestone, in which thou art ready to be cast. Oh, now which of all the creatures thou trustedest in, can give thee any help! Call now to any of those that were thy props, and see wat good they can do to thee. Where is Dives his great wealth, that could not help him to a drop of water? Oh, at such a dreadfull time, would not the loving favour of God, be more then all the world to thee! Then if God should say, Come ye blessed, would not this be more comfort then ever thou hadst all thy life? And if on the other side, God shall say, Depart ye cursed, can any thing withstand it? Can any creature say, Lord, he shall not go, I will save him; I'le deliver him? These things then being thus, that there are such times, when all the creatures of the world are not able to quench the fire that will con∣sume thee; what folly and wickednesse is it to mind that which will then deceive thee, and not to regard the savour of God, which will then be most precious and ready to help in this day of adversity, that will most be seen?

Secondly, Take heed of immoderacy to the creature,*for the immoderate love of that is not consistent with the love of God. Thou maiest speak much, and professe much to the contrary, but the inordinate love of the creature cannot stand with the love of God; yea, it's emnity to God. Doth not God require, we should love him with all our might, all our strength? So that he will not allow any love to any thing else but him. Indeed, when we desire any creature in subordination to him, as a meanes of glorifying him, and thereby brought nearer to God; this is not a∣against God. The Schoolmen say, That it's the same gracious habit of love, that carrieth us out to love God, and our neighbour because of him; and so it is of every creature else. As we say, such a great House, is such a mans: Now, though he have many servants dwelling there, yet we say, it's his House, not the Servants, because they are for and under him. Thus if God do chiefly dwell in our hearts, then (though we love other things, yet because this is wholly in reference to God) we may truly say, We love none but him. But now, when the love of the creature opposeth God, makes us contrary to him, or makes us love him or holy duties the lesse, then we are to conclude, That this cannot stand with godlinesse. So that not only grosse sinnes practised, but any creature habi∣tually and excessively delighted in above God, is also incompatible with it.

Thirdly, Take heed of this estate, because it's a wofull snare and temptation to thee. He that is inordinately affected with any earthly comfort,* this will upon all occasions, bring him into the foulest sinnes that can be imagined. He will do any thing; damn his soul over and over, to obtain it: As Judas, because he was immoderately set upon gain, he betrayeth Christ; though he was admonished of it, though he was told in particular he was the man: Though heard what a fearfull condition such a man was in, that should betray Christ, yet nothing can stop him, but he will satisfie that corrupt appetite of his. Oh then, take heed again and again, of such an inordinrate appetite! It will be thy poyson and damnation: It will one time or other put thee upon such hor∣rrible actions, as will make the hearts of others to tremble, when they hear it; yea, such as thou wilt abhor, before they are committed. As it was in Ha∣zael, Am I dog (said he) that I should do so? And truly, it is very sad, when God, by his Providence, shall suffer such advantages for thy lust to fall out; us Judas had a bagge, Hazael a Kingdom; all which were like spa•kes to that tinder. The Devil findes the room then garnished and swept for him, Let a man professe never so much love to God, and be never so forward in Religion, yet if he be not mortifyed to every creature, there will come a fire from without, and consume this bramble.

Page  12*Fourthly, This is a fearfull estate, because the word of God, though preached never so powerfully, and pressed over and over again, yet it cannot do any good, while such a temper is on thee. This is the Dalilah that will alwaies entice thee. Intus existens prohibet alienum. You see, even in our Savious preaching, though none ever taught as he did; Though this was accompanied with astonishing Mi∣racles, yet the Pharisees, who loved the world, and the glory of men, they der•ded him. Yea, our Saviour told the very Disciples themselves, Joh. 5.44. How can ye believe, if ye seek glory of one another? And therefore, at another time, he took a little child, setting him before them, that if they did not become like such, they could never enter into the Kingdom of Heaven. As long there∣fore, as any thing sits too close to our hearts, we cannot be Christs Disciples. You see those hearers, that went so farre as to receive the Word with joy, and to bring forth some fruit, yet it was the deceivablenesse of riches, that did choak all. Never then expect, that any Ministry, or any Preaching should ever do good to thee, while this or that creature is so enammouring of thee.

*Fifthly, Take heed of this creature-affection, because it's a tormenting sinne. It is not only a sinne, but a torment, and vexation withall. Some sinnes bring a sweetnesse with them, though they leave an Hell hereafter; but this sinne, for the most part, brings an Hell with it. What man is there, inordinately af∣ected to any thing, that you may not call the Devils Martyr, he endureth and suffereth so much? He is under many vexations, and through many tribulations he goeth to Hell In what a fiery Furnace was Haman, though exalted so high above others? And doth not Solomon, the wise man, pen an whole Book, to inform of this, that all is but vexation of spirit? And what the Apostle speaks of one particular, is true of all, 1 Tim. 6.9. Those that will be rich, they fall into many temptations, and peirce themselves through with many cares. They are as one Martyr in Gods cause, that was by his Scholars stabb'd all over, to death, by Penknives. Thus 〈 in non-Latin alphabet 〉. Insomuch, that if you could see the naked soul of any man, inordinately affected to the creature, you would see it all over wounded and scourged, full of tormenting cares and fears; never in any quiet or safe content at all. Oh then, consider what an enemy thou art to thy self! Godlinesse would be great gain to thee; It would make thee glad and rejoyce in the Lord; It would teach thee how to have all things, and how to want: but while thy heart is vassalized thus to the creature, no quietnesse can be in thy bones. And what a folly is this, to be miserable here, and miserable hereafter?

*Sixthly, They are miserable, who are thus craving after worldly good things, because the Scripture represents all these things but as vanity; As that which is a meer lye; Called therefore often a Shadow, which the foolish child catcheth at, as some reall substance, when it is but (as was said) a black nothing. Therefore you see Solomon expostulating after this manner, Why dost thou set thy eyes upon that which is not, Prov. 23.5. That which at another time, the wise man saith, It answereth all things, and calls it a defence; yet here he saith, It is not: Even as the whole Creation may be said to be non ens, comparatively to God. And therefore God is called Jehova: He is said to be, I am what I am: All creatures have not a being comparatively to him. If then the best and most use∣full of creatures, be such a nothing to God, even whole Nations, are but as a drop, or dust; yea, they are said to be lesse then nothing; Isa. 40.17. What folly is it, to leave the Fountain of all happinesse, and to catch after the shadow? Oh then, let the godly soul, which enjoyeth God, when tempted by the creature to immoderate love, say, as the Fig-tree and Olive-tree, Shall I leave my sweetnesse! Shall I part with my happinesse and blessednesse I have in God, and go and tear my self with bryers? For so indeed, when we seek to the creatures for refuge in any distresse, we do with the sheep, run into bryers, Page  13 that consume more then shelter. 1 Cor. 7. the Apostle calleth it, The fashion of the world, not the substance; and he saith, it passeth away: Whereas God is said to be alwaies the same▪ and to abide from everlasting to everlasting. Therefore if thy heart were wise, thou wouldest see the vanity of these things.

Seventhly, This must needs be an hainous sinne,*because it's a breach of the first Commandement; it's direct Idolatry. Worse then when we worship the true God, after a false and unlawfull manner; yet how severely doth God punish this kind of Idolatry? How often do the Prophets threaten, because of this? But now thou, who givest thy heart licence to delight in these things below, thou sinnest against the first Commandement: Thou errest in the Object of thy wor∣ship, and not in the manner. And is God only zealous of outward worship, not of inward? Is he angry only when men bow the body to wood and stones, and not when the soul is prostituted to the creature? Maiest thou not justly expect, that as God said to those Idolaters, They should call and see if their Idol gods would hear and deliver them? So the Lord may bid thee call to those crea∣tures, to see if they will save thee; if they will deliver thee from Hell. Do not then wonder at the folly of Micha, who cryed, They have taken away my gods. If gods, Why did they not save themselves? And thus here it is, death takes away thy gods: The fire may take away thy gods. Oh, that men would at last be awakened out of there blindnesse and folly herein▪

Eighthly, This creature aff•ction is a wofull condition, because it's a debasing of a mans self, and making of him a slave to that which he should rule over.* All the creatures, they are made for his use. God, out of his rich abundance, hath provided the•e things liberally for thee, but they are given thee only to use. As the belly is for meates, and meates for the belly; but God will destroy both the one and the other. So all these creatures that are corruptible, they are for thee who art also corruptible; but God will destroy both the one and the other. Therefore thou sinnest against that noble End why God made thee: It was to enjoy him. He did not give a reasonable immortal soul, and made thee the master piece of his visible creatures, that thou shouldst crawle on the dust. Say rather with Austin, Fe••sti domine cor nostrum, & irrequietum est, Thou madest our heart, and it is restlesse till it come to thee again.

Ʋse of Admonition, to every unregenerate man, to inform himself throughly of his wretched and undone estate. Thou canst not go beyond a creature, and there∣fore shalt never partake of that infinite eternal happinesse which is in God him∣self. Dost thou not plainly see, the vanity and uncertainty of all other things? Can any creature say, I will justifie thee; I will glorifie thee? Consider how greately it is to thy losse, to leave the Sun, and go to the Starres: To forsake the Ocean, and take up a drop. Oh, will these things be ever as good as a God to thee. And then in the next place, Consider how dearly the enjoying of these things will cost thee. Doth not our Saviour say, What will it profit a man to winne the whole world, and loose his soul, Mat. 16.26? If now, the whole world thou gainest, would be no advantage; thou wouldest be a wretched looser for all that: Oh think, I get a finite good, and loose an infinite! I loose an e∣ternal good, for a temporary; a particular, for an universal. This will be thy complaint in Hell to all eternity, for thy madnesse herein.

Antidotes and Meanes against this Creature-Affection.

I shall now conclude this first Doctrine, with giving severall directive Antidotes and meanes against this creature-affection, that so being loosened from the world, our hearts may be fixed on God. And

*First, Let this consideration move you, That you cannot addresse your selves unto God in Prayer, while thy heart is not above the world. Doth not our Savi∣our in that direction of his to Prayer, give God that description, of a Father in Heaven? And why so, but that we should lift up our hearts and affections thi∣ther? So that as in Antiquity, the Deacon cryed, Sursum corda; that they should not rest upon the element in the Sacrament, but look up to Christ him∣self. Thus also in every duty and performance, a Sursum corda, a lift up your hearts, is necessary. Therefore upon this ground it it, that we may truly say, No natural man did ever pray in his whole life; did ever perform any one holy duty since he was born; because he could never truly lift up his heart to God. Prayer is called, Ascensio mentis ad Deum▪ Now a natual man can no more ascend upwards towards God, then the earth can have an ascending motion. E∣very creature that did creep upon the earth, it was unclean. And thus all thy duties and religious performances, which creep and crawle upon the ground, which soar not up high, they make thee unclean and abominable before God. Now should not this Argument be like a sword in thy bowels: What? live such a life, wherein thou canst not pray; no Prayer will do any good? Con∣tinue in such an estate, wherein thou art not able to draw nigh to God, but art the Bird tyed by the snare, that would fain fly up, but is pulled back again? Thus thou hast some sighes, and some desires, but presently thou art pulled down again with those clogs of creatures that are upon thee.

*Secondly, Consider, Thy heart• it is the choicest and chiefest Treasure about thee: It is too noble for any creature. Thou doest dishonour thy self, in making it serve the creature. We see God himself, calls for the heart of a man as the best Sacrifice. My sonne, give me thy heart, Prov 23.26. And Prov. 4.23. Keep thy heart with all diligence. So that as the heart naturally considered, is the principle of all life; and nature hath placed a wonderfull defence about it. Thus the heart spiritually also considered, is the chief fountain of all our happi∣nesse and misery. Therefore it's sure destruction, to let thy heart runne out up∣on the creature; that is, to make the chiefest of thy soul subordinate to that which is farre inferiour. It's as if thou shoudest let swine, or such unclean crea∣tures, come into thy choicest Chamber. It was a sad calamity to Pharaoh, when the frogs and lice crept up into his Chamber, and he could not be quiet in his most retired room; no lesse, yea, farre greater an evil it is, when thou sufferest these fading creatures to get into the heart. Keep that for God alone: Nothing is to possesse that place, but God himself. He that filleth Heaven and earth, and makes that his dwelling place, doth also require thy heart. Hence it is, that the A∣postle James calleth those, who love the world, Adulterers and Adulteresses, Jam. 44. For the heart of a man, should be kept as the chast Wife to Christ, and love no other but him. Therefore when it lets loose her desires to the creatures, then it becomes guilty of Adultery; then God is jealous. Oh then, make more account where thy heart is placed! Look to that more diligently: for it's not fit any creature should be placed nearer to that, then God himself. Doth not our Saviour say, He that loveth Father, or Mother, or life it self, more then me, cannot be my Disciple?

Page  15Thirdly, Meditate on this, That all those, who ever loved the creature immode∣rately,*have at last, found the vanity and unprofitablenesse of it. They have been wearied, and glutted with it. As he said to that Tyrant, Satia te sanguine, quem sitiisti, He gave him blood enough at last. So commonly, God in anger doth give thee abundance of such things as thou desirest, but they are for thy hurt. Thou desirest them as the hydropical man water, or as the feavourish man Wine; which things, if they obtain, their disease is the more encreased, and they become the more dangerous. The wise man observeth it of riches, Eccles. Chap. 5.13. he calls it a sore evil; That riches are kept for the owners thereof, to their hurt. Now then, is not this very dangerous to thee, to place thy heart upon that which will be poyson and bane to thee? This is true of ho∣nours, preferments; any creature, if excessively desired, will do a man hurt: It's like surfetting upon Honey. And this is the reason why God keepeth his own children in so many streights and difficulties; he doth not give them the things they desire: Yea, commonly God doth crosse them in all their earthly affections and undertakings: so that they cannot have those mercies they would have. And the Lord is herein very mercifull to them; for that which is inordi∣nately desired, would be also immoderately possessed; and so like too much blood, it would quickly breed mortal diseases in thee. So that that very consi∣deration, which often makes thee grudging and discontented, may justly put thee upon thankfulnesse: Thou maiest blesse God that he doth these things for thee, which are ad Sanitatem, non ad voluptatem: It's Gods goodnesse, that I have not the mercies I would have; for then I should be undone. And that even the godly are apt to seek immoderately after these earthly comforts, ap∣peareth in that reproof to Baruch, Jer. 45.5. Seekest thou great things for thy self? Seek them not. Baruch an eminent man in godlinesse▪ even in those daies, when there was nothing but destruction universal threatned; even then he was apt to seek great things for himself. Yea, the Apostle complaineth of the whole Church of God almost at Philippi, Phil. 2.22. For all seek their own, and not the things of Jesus Christ. This disposition being thus in the godly, did not the Lord both quench the fire within, by sanctifying grace, and remove the fewel from without, he would quickly be all in a flame.

Fourthly, Consider that therefore it is,*God hath mingled gall with the honey of every creature; That therefore it is, every thing is obtained with difficulty, and possessed with cares, that so we might not rest upon the creature. As God made Aegypt a place of oppressiion and misery to the Israelites, that so they might willingly go out, and seek for Canaan. Thus the Lord hath made the world a valley of teares: He hath caused every relation, every conditon, to have its great exercise, that so God might be all in all. That as you see, out of the same root groweth both the Rose and the Prickels about it; so likewise out of same creature, out of the same condition, cometh both Honey and a sting: both that which is comfortable, and that which is molesting. Now Gods end in this, is to make thee not with Peter, to say, It's good to be here; but to seek out for a better good. Thou must therefore be very foolish, and bruitish, if this expe∣rience doth not teach thee. Hath not Solomon made this Motto upon all the creatures, That they are vanity and vexation of spirit? Not only vanity, but vexation. Wilt thou therefore lay thy self down to sleep, when there are so many bryers and thornes under thee. Oh say, This is not my rest! Here is not all good: There is a better place then this world; and a greater happinesse, then the enjoying of the creature. Even the wisest, the richest, and most potent in the world, have not had their content, but thornes have been in their sides, and their hath been two drops of gall to one of Honey. That Starre called wormwood, hath fallen into our waters, and made them bitter. What then should we learn from this, but that it's our best wisdome, and our safest under∣taking Page  16 to look up unto God as the fountain of all happinesse? As of him, in whom we shall not have any occasion of wearinesse. There will never be cause to complain, that I find not God so full of comfort and blessednesse to me, as I expected. Yea, God will be unto us above all that we can expect: For, it cannot enter into the heart of a natural man, to conceive the fulnesse and excel∣lency of God, And therefore the natural men of the world, are commanded to taste, and see how good God is. It's for want of this spiritual and heavenly ex∣perience, that we are so apt to be affected too much with the creature, and no∣thing at all with God.

*Fifthly, Remember, That these creatures, whatsoever they are for comfort, they are not originally and of themselves so, but are only Instruments and Conduit-Pipes. And therefore they are defective in these Particulars.

1. They cannot give them any comfort or content of themselves: They are not able to satisfie and quiet the heart. For how many have been under the greatest mercies in the world, and have enjoyed all the outward abundance that their hearts could desire, and yet for all that, have an unquiet discontented spirit? And the reason is, because it's God only that fashioneth the heart; It's he, that formeth the spirit. And therefore under the saddest afflictions that can possibly befall: we see God made David of a quiet and satisfied •pirit; he could lie down, and tak• his rest, when his own Son was up in armes against him, and ready to deprive him both of life and Kingdom at once. So it's said, David encouraged himself in his God, when he was in that sad distresse at Zicklag. So that it's not the conditions without, but the framing of the heart within, that makes mise∣rable or happy. Is it not then folly as well as sinne, to look after this or that creature inordinately, which of it self cannot adde one Cubit to thy contentati∣on? Thou maiest be in a Prison, yea in Hell, while thou livest in a vast and large Palace; and all this is, because it's not the creature, not the Condition, but God himself that formeth and frameth the soul in a right manner.

2. As the co•dition cannot effectively work upon th•e, so neither can they fill themselves with any comfort objectively, any further then God puts into them. These are streames that have water no longer then the Spring filleth them. That as it is with all creatures, even man himself, that he hath no longer a being, or ex∣istence then God giveth it to him; if he withdraweth his arm, the strongest man falls immediately to dust. Thus it is with all creatures; they do not comfort or originally help of themselves, but as enabled by God. The bread doth not nourish, but as bles't by God: The fire could not burn, when God restrained it; and even the garments and shooes of the Israelites, did not wax old or con∣sume, while Gods blessing was upon them. Thus then it is, no creature hath any thing of it self to refresh us with, but as God puts into it; even as the Conduit-Pipe, runs water or Wine, as it is poured into it. And thus do all creatures communicate mercies and comforts, as they are quickned thereunto by God.

Lastly, The creature in being but an instrument, and having all from God, doth thereby demonstrate how much blessednesse is in enjoying God himself. If a drop be so sweet, how much more is an Ocean? If a Star be so welcome, how much more is the Sun? Therefore thou shouldst say thus to thy self, If such a relation; such a creature be so comfortable and good to me, what may God himself be, who is so full of all good? Si tanta pulchritudo in creaturâ, quanta in creatore, as the Antient said?* If thy heart were spiritual, it would ascend thus by the crea∣ture to God.

Sixthly, Lay this above all things to heart, that Heaven and glory cannot be ob∣tained, without a preeminent and transcendent affection to all others things. You cannot intend the heart and affection to other things, and to salvation likewise. Mat. 11.12. The Kingdom of Heaven suffers violence, and the violent take it by Page  17 force. Hence it is also, that God requireth we should love him with all our soul and might. These things then being attained only with the highest and chiefest affections and desires of the soul, how can thy heart be for Heaven and the world also? Hence also are those Commands, that we must seek the Kingdom of Heaven in the first place; that we must not labour for the meat that perisheth. And hence those, who endeavour after Heaven, are compared to a traveller; to one that runneth in a race; to one that combates with an enemy: Now, none can ef∣fectually mind these things, and other things also. Can a man that runnes in the race look to the Apples or fruit that groweth upon the tree, and seek to ga∣ther them? Is not this the way to make him certainly lose the Crown? No lesse ought our intention, industry and labour to be after Heaven, lest we loose the Crown of Glory. Certainly this false perswasion of obtaining the Crown of Glory so easily, and that Heaven may be had upon so easie termes, is that which damneth thousands. For how can it be, that thou shouldst so eagerly at∣tend to these thing•? Didst thou think, there is a greater and more necessary good, which will require greater affections? Shall the food of my body be got with the sweat of my browes, and not much rather eternal Glory here∣after?

Seventhly, Neglect not this Meditation, What Heathens and superstitious persons ha•e done in a misguided way for some notable end.* How have they trampled all earthly things under their feet? Who hath not heard of Crates the Thebane, that parted with all his wealth to give himself to Philosophy? And how greatly will the wilfull poverty of some misguided Zealots in Anti∣quity condemn us herein? I speak not of that wilfull renouncing of earthly wealth in Popery that now is; for they do thereby provide a better temporal provision for themselves: but I speak of the old Hermites, and Anchorets, who mistaking many places of Scripture, as not only in preparation of spirit, when God should require, they did command a leaving of these things, but also actu∣ally to throw away all things, did thereby denude themselves of all that wealth, and of all those earthly enjoyments that otherwise they had; thinking that they could never be saved, if they did enjoy these things. Now this actual abdication of all things, is not a duty; therein they were misguided with a prep••••rous zeal; but yet in preparation of spirit, we ought to part with all the earthly comforts of this world: and when there may be special Commands, or particular occasions, then we are actually to leave all; as you see the Disciples and Mar∣tyrs did. Oh then, do thou blame thy self for all immoderate affections to these things! Think how will Heathens and superstitious Persons rise up to thy condemnation.

Eighthly, If Christ hath reproved those who were godly, for their external cares, when yet notwithstanding it hath been in the root of it, from all good affection to him∣self; how much rather will he condemn those who are immoderately addicted to these things, and that from a principle of aversnesse to him, and wearisomenesse in his service? Now for this reproof, you have a notable Instance, Luk. 10 40, 41. where Martha, out of her abundant affection to entertain Christ, did not as her sister, sit at Jesus his feet, and hear his Word, but was carefull about the enter∣taining him; but Christ saith, Thou art troubled about many things, one thing is needfull, and Mary hath chosen the better part. You see Christ preferring a di∣ligent attending to the meanes of grace, b•fore all kind entertainment of himself. Hence also it is, that the Disciples were not allowed to have an inordinate af∣fection even to his humanity and bodily presence. They are reproved for their grief and sorrow, when he was bodily to leave them, because this hindered his spiritual presence. If then, we may not in these cases be excessive in our affecti∣ons, how much lesse in meer earthly things?