Reynolds - Houston-Packer Collection BX5133.R485 T47 1642

THREE TREATISES é O F The Vanity of the Creature.). i The Sirs f ulnef of Sinne... It The Life. of Chrift. BEING THE SUB- : STANCE OF SEVER ALL SERMONS PREACHED AT o 4 LINCOLNS INNS. . Z By EDWARD REYNOLDS, late Preacher to that Honorable Society, fometime Fellow of .04 Merton Collcdge in Oxford, and sow /Vier of vilo the Church of Bntinffan, in Nortk - :t ih4mton- Jbire. The fourth Edition,Revifed and Correeted. GA L. 2,20. Not 1, Bat C H R I S T livotb ix,erta LoNnoN, r . Imprinted by R.84 for R96.8/flock! and George Badser, and arc to bee fold at his thou in Saint Dan f arts . Church-yard in Fleet. amt. M. DC. XLII.

HONORAT ISS IMO CEï,EBERRIM® Dodifsimorum Iurifprud, ntium Collegio , Hofpitii Lincolnicnfils Magiftris Venerabilibus, Soc iifque ulliverfs, Auditoribus fuis favcntiflimis. -E D VARDVS REYNOLD ES EIDEM HETÆRIÆ A SACK15 C ONCioNIBli5. Tres hotte Traaatus; De Rerum Secularium vanitate. De Peccato fupra modem peccante.. De Chrifi 1n Renatis vita ac vigore.: MINISTERI I IBIDEM SVI avcaaaaQUÚ711 quedam, Exile quidem & perexiguum, perpetui tarnen obferP- vanti r, Summxquein ChrifloDile t:a;nspignus,Humiliter ô; Devotè. D . D. D.

A TABLE OF THE CONTENTS, The firfi T'reatife.. The Vanitie of the Creature.. ECCLES.I.I4. Roportion and propriety, the grounds of fanaificarion to The Soule. Page 3 The Creatures infufl'icient to fatisfie the of the Soule. 4 The Ground hereof, The vaft difproportion between the Soul:. and the Creature. 7 The Creature vain e. i. In its nature and worth. 9 Therefore we fheuld not truft in it, nor fwcll with it. i t The Creature vaine, z. In its deadneife and in etI'cacie. r 5 Therefore wee should not relie on it , nor attribute furT,ciencie to it. 19 How to use the Creature as a dead Creature s. Confider its dependence , and fubordination to Gods power. 22. z. Sanftif e and reduce it to ips primitive goodneffc. 24 How the Creature is fan &ii ed by the VVord and Prayer. z6 3. Love it in its owne order. The Creature vaine, 3. In its duration. T he Roots of Corruprion in the Creature. 38 Corrupt mindes are apt to conceive an immortalitie in earthly things. `6' The proceedings of Gods Providence in the 4ifpciifation of earthly things VVife and Tuft. 48 Corre &ives tobe obf rued in the Life of the Creature. A 4 r. Keene

Il I. Keepe the intelleftuals found and untainted. 12 z. By Faith looke thiough and above them. 55 3. Convert them to holy uf:s. 18 Greatdifpropoitionbetweenc the Soule and the Creature. It is vexation o f Spirit. 5'9 Cares are T hornes,becaufe, fiat, they wound the Spirit,feeondly they choake and overgrow the heart, thirdly, they deceive, fourthly,they vani1h. Degrees o i this vexation: i. In the procuring of them. 6z z. In the multiplying of them. 64 3. In the ufe of them. Diftovered, (7 T. In knowledge, Natural' and Civill. 68 z. In Plea Cures. 7o 3. ln Riches. 72. 4. In the Review o f them. 74 5. In the dilpoling of them. 75 The Grounds o f this vexation : r. GodsCurfe. 2, theCorrupríon of Nature. 59 76 78 3. The deccitfulneiTe of the Creature. 8o It is law full to labour and pray for the Creature, though it vexe the Spirit. S4 Wee ti- ould bee humbled in the fight offinne which hath defaced theCreation. 86 We fhould be wife to prevent thofe cares which the Creatures are apt ro breed, 89 Irregular cares bot h fuperfluous, and finfull. 90 How to take away or prevent Vexation : a. Pray far that which is convenient to thy abilities and oc. cations. 94 Z. Take nothing withoutChrill:. 95 3. Throw outcvery a :ecerable thing. 97 4. Keepe the Spirit untouched, and uncorrupted) 98 What it is to fet the heart on the Creature. 99 The Spirit is the moll tender and delicate part of man. Zoo A.Heart fcton the World is without ftrength Pative or A&ive. r. Vnable to beare Temptations : 1. Becaufe Satan proportioneth Temptations to our Lells ror a. Aecaúfe Temptations are edged with promifes and Threatnings. 3. God often gives wick ed menover tobeteeve lies./ c.7 z Vnablc

The Table. z. Vnable to blare of fliftions. sa8 3. Vnable to performe any altive obedience with ftrcngth. 11m How to ufe the Creature as,a vexing Creature. s13 The fecsna Treatife, The Sinfulneffe of Sinne. R o M 7. 9. NMural! light not fufficient to undcrfanJ the Scriptures. IiE How the Commandementcame to Saint Pau!, and how he was formerly without it. 119 A man may have the Law in the Letter,and be without in the power and Spirit. I21 Ignorance cloth naturally begetblindezeale, and thong mifperfwa- fions. 72z Saving Knowledge is not of our ovine fetching in. 723 TheSpirit by the Commandement convinceth a man to be in the ftate of Sinne. Nature teacheth Come things,but it cannot thorowly convince. I he Spi i t convinceth : firfl,b y opening the Rule, which is the Law. I29 Condemne us. Theftrcngth of grim two-fold, toi It hath the ftrength of a ibid. Obligation How fume hath its 1 ;f: and Irritation .of it. 130 ftrength fromthe Law by the Convialon The Spiritby the Commandement convinceth us, z. 0 f original! fin ; either imputed, as Adams fin, 134 or inherent, as the corruption of Nature 735 Ire Naturali corruption confider, Times. z. The univerfalíty of it in Perlons. } 136 Parts. the M ;nde. Corruption the Confcience and Heart. P the Will. The Memory and whole man. Operate or iliac in us. Lord. Husband. 139 140 141 141 2. The

z. The cicfeneffe and adheiencie of it to nature. How the body of fin is deftreyed in this life. Why God fufhereth the remrinders of corruptions 3. The contagion of it on our heft works. Suddenly. q. The fruiCuhrePíeofit Continually. bringing fruir Dcfperately. 151 Vnexpeftedly, S. The temptation of ir. 155 6. The warreand rebellion of ir. 1 S7 7. 1 he wifdome and l,olicics of it, 161 8. *The ftrength and power of it. 164 9. The madnefïe of ir, and thattwo. fold; I. Fiercenefre and rage. 167 z. Inconfiderareneffe and inconfiftencie of reafon. 184 1o. The lndefatigabicneffe of it, 185 Beingnaturail and 186 Vnfatìsfiable. 1E8 Ir. The propagation ofit. 193 The great errour of thofe who either mitigate,or deny originali fin. 199 In our humiliations for finne,wec fhould begin with our evill nature. 212 We Mould be jealous of our fclves and of our evill hearts. 2.13 We fhould hold warrewith our corruptions. 215 Wei;, ould be pa. rion. under the weight of our cc ncupifcence. Ire Wherein the flrength of Mil Ives. z 18 How to withftand concupifcence in all the wayes thereof. zzi The Spirit by the Commandement convinceth us, i. O f aftuall finne, with the feverall aggravations thereof. 226 Th e S p grit convinceth, z. By difcovcring the condition of the flare of finne i. It is an tatare of extreme impotencíc to good. 333 Impu irie. becaute o`ournaturall 1nrmitie. lüfide;itie. 234 dolly. In the wicked there is a totallimpotencie. 237 Whether all the works ofnatural' men are finfull. ibid How God rewardeth the good works of wicked men1 244 How the good works of wicked men proceed from Gods Spirit. 245 W hether 143 144 in us. 14.7 149

The Table. Whether a wicked man ought to omit his alines, prayers, and religi- ous fervices. 246 In the beft there is a partial! impotencie. 250 What a man fhould doe when he finds hinfelfe difabled and deaded in good works. 253 z. It is an eftate of extreme enmitie againa God and his waycs. z 5 5 How the Spirit b y the Commandement doth convince men to be in th e Rate of finne. 218 The Spirit by the Commandement convínceth men to be under the guilt of finne. a6o There is a naturali conviction ofthe guilt of Pinne : and ibid There is a Spirituali and Evangelical! conviction of the guilt of fin. z6I What the guilt and punifhmentsot finne are.. 2( ROM. 6. 12. Sinne w ill abide in the time of this mortali life in the moll Holy 273 Our deathwith Chrift unto finne is a ftrong argument :againft the raigneofit. 275. Difference betweene the Regal! and Tyrannicall power of finne. 277 Whether a manbelong unto Chrift or finne. 279 Frovn it felfe. 282 Sinne hath much ftrength. From Satan and the world. 285 From us. ibid. What it is to obey finne in the Lufts thereof. z86 Whether finne may raigne in a Regenerate man ? . z88 How wicked men may be convinced, that finne Both raigne in them Two things make up the raigne of fin: r. In finne, power. z. In the firmer, a willing and uncon- ago troulablefubjeaion. Three exceptionsagainit the evidence of the raigne of finne in the wicked. 2.95 z, There may be a raigne of fin when it is not difcerned. 2.92. 1 Whether finali finites may raigne ? 293 Whether fecret finnes may raigne ? 294 Whether finites of ignorance may raigne ? 295 Whether natural' concupifcence may raigne' 2,6 Whether

`! he Table. Whether Cranes ofomilsiori may raigne? ibid. z, Other caufes betides the power of Chrifts Grace may worke a partiall abflinence from finne, and conformitir in fer - vice : i. The power oíreíhaining grace. z98 Differences between reftraining and renewing Grace: z. Affeftation of the credit of godlineffe. 302 ;. The power of pious education. 304 4. The legall power of the word. S. I he power of a natural] illightened Confcience. ibid. d. Seife-love and particular ends, 7; The antipathy and contradi &ion of fins. 30 Differences between the confliâs of a naturali and fpirituall Confcience : i . In i.he Principles of them. 3 to 2. In theirfeats and Rations 3 t3 3. In the manner and qualities of the confliEt, 314 4: In their eTeas. 5. In their ends. 317 Why every fin doth not raigne in every wicked man. ibid 2 COR.. 7. j.. The A poftics reafon s againft idolatrous communion. 3 21 The dot ?nine of the po lution of fin. 322 Ihe heft work sof the belt men mingled with pollution. Thebeítworksof wicked mn full of pollution. 327 What the pollution of finis. 323 The properties of the pollution of fin, ibid. t. It is a deepe pollution. 329 z. It is an univerfall pollution. 3. It is afpreading pollution. ibid 4. It is a, mortal] pollution. 33'4 Why God requireth that of us which he work eth inus. 335 How promifes tend to the dutie of elenfin g our felves. r. Promifes containe the matter o f rewards, and fo prefuppofe Cervices. 337 z, Prornifes are efficient calks of purification : i, As tokens() f Gods love. Love the Ground of making, fidelity of performing P o- mifes. a. As the ground of our hope and expelarions, 340 a. AS

The Tdbie. ATIMPessopmemr.. 3. As objeasofourFaith. 34/ 4. As the rayes of Chrift to whom they lead us. 343 5..Asexam{ Aars, patterns, arid feeds ofpurity. 346: 3. Many Promifes are made ofpuriflcatioait felfe. 347 Rules directing how to ufe the Promifes i. Generall Promifei are ptrticúlárly, and particulars general- ly appliable. 3 50 z. Promifes are certaiü,performancesreefer. 35a 3. Promifes are fubordinated, and are performed with clef en- dence. 357: 4. Promifes moft ufefull in extremities. 359 5. Experience of God, in thinepròiriifes confirmëth Faith inó- thcrs. 3 Fo 6. The fame tempdrall hid-sing May bélöiig -to o' e man duly our of providence, to another out óf Proniifc. ' 361 y, :Gods proniifes tous inult be the ground dour prayers ro him.' 364' RoM. 13..... The, Law is neither fin nor death.' .368 The Law was promulgated on Mount Sifaill7 Itilófesonly, with E- vangelicall purpofts. :371 God willdoe more for the falvation, than for thé damnation of men. 371 The Law is not given, ex primaria intentiofe, DO condeinne méri. 385 The Law is not given tojuftifleorfavemezi 386 The Law by accident Both irritate, and punifh orcurfe fin.. ibid. 1The Law by it.felfç loth difcoverand rétrainfin. ` 387 Preaching of the Lawnecell'äry. 388 Acquaintance with the Law frengthenslluthility ,Faith,Con-,fort, Obedience. 39/ The third Tr'eatife. The life of Chrif}. X OHN S. I2.. AL L a Chriftians excellencies are from Chrift, . 400. Y. From Chrift wc have our life of rightcoufne[fe. : 401 Three

7 he Table. Payment of our debt Three Offices ofChrifts Purchafeof our inhe nzediator_fihip. His titmice. , 401 Intcrcefsion. Righteoufnef? , ònfifteth in remìfsion and adoption. By this Life of rightcoufnefl'c we are delivered from 1. Sinne. Covenant ofrighteoufneífe. z Law, as a Rigout.. Law full of Curies. Bondage. z. FromChrift we have our life of hòiinefl'e. Difcovcries of a vitali operation. Chrift is the Principle o four holinelfe.. Chrift is the pattçrne of holinefle. Some works ofChrift imitable, others uñimitáble. , E- o.' ineffebcaisconfòrmi tyto.Chrifts "dfliveobedience. How we are Paid robe holy,as Chrift is holy. . Holineffe confifts in a con -.ormity untoChrift. Provedfrom I. The ends of Chrifts Cumming. z. The nature of holineffe. 3. The quality of the myilicallbody ofChrifi.; 4. The unEtionof the Spirit. 5. Thcfurimcof the Scripture. rheproportrens between our ho''inele and Chrifismul} be, i. In thefeedsand principles. z. In the ends, Gods glory, the Churches good. 3. In -...he parts. . S Sette deniall ` t , 421 4. In the manner of iv, Dbe`drence T q (Prófïciencié.' . zz. _ What Chrift hath done to the Law for us. i'id; We muff take heed of will-holinefl'e, or being our owne Rui . 402, 403 407 ibid. 409 410 4I2. 413 415 416 418 ibid, 419 420 Chrifislife the Mee ours 3, From Chrift we have our lire of glory. the attributes or properties of-our Life in Chrift. r. It is an hidden life z, it is an abounding life, 3. It isanabidinglifè. 4 -5 417 419 43z 437 438. No forren aßàultis too hard for thelife of;.-Chrift. 439 Argum ents to re-effabli fh tliie fieal'e ofàejel,ting fintier againíf the tertourof fome sic at fall, fcom

The Table. gis. The ftrength of Faith. a. The love and free grace ofGod. 3. Gods Promife and Covenant. 4. The obftgnation of the S piríc. g, The nature and effcäs of Fah. Death Lre 44Z 446 448 449 ibid. Faith uniting to Chris} Kingdome ?ours. 450 makes his g Son -flip ViEtories Intercefsieffi No fatisfaetion to the foule but in Communion with the life o f Chrif}. 454 This Communion the fountaineof all fpirituall joy. 457 Groat caution to bee ufed againft -the revolting and treachery of ourhearts. 458 How our life comesfrom Ch rill as the Sonne. 460 Exprefsions of our union unto Chrifì by, A bodie. 462 A building. 463 An ingrafture. 464 A marriage. 465 From our union unto Chrif} arifeth ourCommunion with him. r. In his merits. 468 a. In his life. 469 3. In his Priviledge s. 470 His un Etion. His viaories. His bon -fhip. P IOá The p recioufnçffe ofjuftify ing:Faith, in its The Offices of Faith. r. To unite unto Chtifc. ° 478 2. To juftifie. , 480 3. To give uswith Chris} all things,'' 485 i. All Graces. ibid. z. All tensporall good things requifite ro our . condition. 489 In Obje& Offices. 476

4 be 11461e-. In cire fountains of them. In the promifcs Ii 6delitie bindeth all other finnes upon the foi1e: q;ú6 a,tequragetnent to labour for Faith. 5 ¿I Thetrial!of Faith,by fours effe&s of it. 543 Thefeverall fubordinate a;is of Faith. 508 ThF Grounds of thatperpbfe which Faith woçkes ta relye upon, Chrift. 'The na ure of Faith expr4ed by ain:4 } of knowledge. 516 Whether divine Faith beakg 1w :room ípto the authoritie of the 420 G_li!lr0i41$.; 41ií: ìEr Siple. Knowledge two- foldiMentall,Praaicall. W Wx faith is called krt;owledge Whereinéon iftcth the power ofChríí}s.refurreetiq n. Çtix,fellowíhip with Chriff in his Sufferings. Häv, the Sufferings of ChriW doe caufe holinef a in us. The conformitie of cur fufferit s unto (Thrift. 547 5a1 5.23 5V` 549 : 53?

THE VANI TY oerHr CRE AT U R E ECCLESIASTES !. 14. i have feene all the works that Are done under the Sunne,and Behold, All is Vanitie and Vexation of Spirit. O have a felfe- fufficiencie in being and ope- ration, and to be unfiibordinate to any further End above himfelfe, as it is utter- ly repugnant to the condition of a Crea- ture, fo amongf the ref}, to Man efpeci- ally ; who bef des the liniitcdnef e of his nature, as he is a Creature, bath contras edmuch deficien- cie, and deformity, as he is a firmer. G o D never made him to be an End unto himfelfe, to bee the Center of his owne motions, or to be happie only by reflecflion on his owne excellencies. Something fill there is without him, unto which he moves, and from whence God bath ap- pointed that he fhould reape either prefervation in, or advancement and perfeClion unto his nature. What that is I

2 EceleCit.r3. 11Zoni.B.zo,z -. Ror.a.30.3. T he Vanity of Creature. is upon which the defires of man ought to fixe as his Ref} and End , is'the raine difcovery that the Wife Man makes in the Booke. And bee doth it by an hif}oricall and penitential! review of his former Enquiries : from whence hee Bates the point in Two raine Conclufions. The firft, the Creatures Infufficiencie, in the beginning of the Booke, Vanitie of vanities, AR c vanitie. Thefecortd, (Mans dutie to G o D, and Gons All- fufficiencietin- to man, in the End of theBooke, Let us hare the conchs- fion of the whole matter, Feare Cad, and keep his Comman- dements, for this is Totum hominis, the whole dutie, the whole End, the whole Happineffe of man. The former of thefe two, namely the Infufficiencie of the Creature to fatiate the defires, and quiet the motions of the foule of man, is the point I am now to fpcakeof, out of theft words. For underflanding whereof, wee muff know that it was not G o D in the Creation, but finne andthecurfe which attended it, that brought this Vanitie and Vexa- tion upon the Creature. God made Every thing in it felfe very good, and therefore very fit for the defires of man fore way or other to take fatisfaaion from. As prickes, and quavers, and refis in mufick ferve in their ordertocomraaendthecunning of the Artif}, and to de- light the Eare of -the hearer., as well as more pcrfeea notes. fo the meanef of the Creatures were at fill} filled with ,fo much goodneffe, as did not oncly declare the glory of God,but in their ranke likewife minifier content to the minds of man. It was the firme of man that fi lied the Creature with Vanitie, and it is the Vanitie of the Creature that fils. the Soule of man with Vexation. As Finn makes man come fhort of Glory, which is the reft of the Soule in the fruition of God in himfelfe, fo.doth it make him corne fhort of Contentation too, .which is the ref} of the - Soule -in the fruition of God in his Crea- tures. Sinne tooke away Gods favour from the Soule, and,

The Vanity of the Creature. and hisBleffingfrom the Creature. It put bitterneífc into the Soule that it cannot relilh the Creature,and it put Va- nity intothe Creature, that it cannot nourifh nor fatisfie the Soule. The defres of the SouIe can never bee fatisfied with any Good, till they finde in it there two qualities or re- lations, wherein indeed the formality of Goodneffe doth confia ; namely, Proportion and Proprietie. Firft, nothing can fatisfe the delires ofthe Soule; till it beares conveni- ence and fitnefle thereunto; for it is with the minde as with the body, the riche{} attire that is, if it be either too loofeor toofireight, however it may pleafe a mans pride, muff needs offend his body. Now nothing is propor- tionable to the minde of man, but that which hath re- ference unto it as it is a fpirituall Souk. For though a man have the fame fenfitive appetites about him which wee finde in beafls yet, in as much as that Appetite was in nian created fiibordinate unto reafon, and obedient to the Spirit ; the cafe is plaine, that it can never be fully fa- tisfied with its óbjeel, unlcífe that likewife be fubordi- nate and linked to the Obje& of the fuperiour faculty, which is God. So then the Creature can never be Propor- tionable to the SouIe of man, till it bringGod along with it. So long as it is empty ofGod, fo long mull is needs be full of Vanity and Vexation. But now it is not.fuffiicient that there be Proportion, un- lefie withall there be Proprietie. For God is a Proportiona- ble Good unto the nature of devils as well as of men or good Angels, yet no good comes by that unto them, be- caufc he is none of theirGocl,thcy have no interea in him, they have no union unto him. Wealth is as commenfurate unto the mind and occafionsofa beggar as ofa Prince;yet the goodneflë and comfort of it extends not unto him, be- caufe he hath no proprietie unto any. Now finne hath ta- ken away the Proprietie which we have in Good, bath unlinked that golden chaîne, whereby the Creature was B z joyned,.

The Vanity of the Creature. joyned unto God,and God with the Creature carne along unto theminde of man. So that till we can recover this Union, and make up this breach againe, it is impof1ible for the Soule of man to receive any fatisfaaion from the Creature alone. Though a man may have the poffefion of it, as a Naled Creature, yet not the fruition of it, as a CJ'Cood Creature. For Good the Creature is not unto any but by vertue of the blefling and Word accompanying it. And man naturally bath no right unto the bleffng of the Creature ; for it is Godlinefìe which hath the Promifes, and by confecluence the Blefling as well of this as of the other life. And God is not in his favour reconciled unto us, nor reunited by his Blefling unto the Creature, but onely in and through Chriíl. So then the minde of a man is fully and only fatisfied with the Creature, when itfinds Clod and Chrif2 together in it : God making the Creature futableto our inferiour delires, and Chrifl making both God and the Creature ours ; cod giving Proportion, and Chriff giving Proprietie. Thcfe things thus explained, Iet us now confider the !In(ufficiencieof the Creature to conferre, and the Vnfatif rab/eneffe of the Flefli to receive, any folid or reali fa- tisfa6tion from any of the worker which are done under the Sunne. Man is naturally a proud Creature, of high projects, of unbounded defires, ever framing to himfelfe I know not what imaginary and phantaflicall felicities, which have no more proportion unto reali and true con- tentment than a king on a ilage to a King on a Throne, I than the houfes which children make of cards, unto a Princes Palace. Ever fince the fall of Adam, he bath an itch in him to be a god within himfelfe, the fountaine of his owne goodneflë, the contriver of his owne fiiffìcien- cie ; loth lice is to goe beyond himfelfe, or what hee thinkes properly his owne, for that in which hee refol- veth to place his refl. But alas, after he had toykd out his heart, and walled his fpirïts, in the molt exa& invcn- tions

cite Vanity of the Creture! tions that the Creature could minifter unto him, Salomon here , the molt experïencedfor inquirie , the aloft wife for contrivance , the moll: wealthy for compaflîng Inch earthly delights, hath, after many yeeres f fting out the ffnell floure, and torturing nature to extra& the moll: exquifite fpirits, and puref{ quinteffence, which the varie- ties of the Creatures could afford , at laft pronounced of them all ,. That they are Vanity and vexation offpirit Like thornes, in their gathering they prick, that is their Vexation, and in their burning they fuddenIy blaze and wafie away , that is their Vanity. Vanity in their du- ration, fraile and perifhable things ; and vexation in their enjoyment , they nothing but mole' and difquiet the heart. The eye, faith Salomon, is not fatisfied with feeingg, nor the eare with hearing: Notwithfianding they bee the widefi of all the fenfes, can take in more abundance with lefle fatiety , and ferve more immediately for the fupplies of the reafonable Soule , yet a mans eye - firings may even crack with vehemencie of poring, his Bares may bee filled with all the variety of the moil exquifite founds and harmonies, and le6tuxes in the world, and yet Rill his Soule within him bee a s greedy to fee and heare more as it was atfirft. Who would have thought that the fa- vour of a Prince , the adoration of the people , the molt confpicuous honours of the court, the liberty of utterly deflroyinghis moll bitter adverfaries, the fway of the Herne and univerfall negotiations of State, the concur - rency of allthe happineffe , that wealth , or hononr , or intimateneffe with the Prince, or Deity with the people, or extremity ïof luxury could afford , would poffibly have left any roome or nooke in the heart of Haman for difcontent ? and yet doe but obferve, how the want of one Iewes knee ( who dares not give divine worfhip to any but his Lord) blafis all his other glories ; brings a damp upon all his other delights, makes his head hang downe, and his mirth wither : fo little leaven was able to R fowre ra._...

Irhe' Vanity of the Creature. -fowre all the Oeenes banquet , and the Kings favour. Ahab was a king, in whom therefore wee may jualy gape& a confluence of all the happineffe which his do- minions could afford; a man that built whole Cities,and dwelt in Ivoric palaces, and yet the want of one poore Vineyard of Naboth brings filch a heavineffe of heart, filch a deadneffe of countenance on fo great a perfon, as . fcemed in the judgement of Iefzbe/ farre unbefeeming the honour and ditiance.of a. Prince. Nay Salomon, a man every way more a king both in the mind and in the flaw of a King than Ahab;.a man that did not ufe the Creature with a fenfuall, but with a criticallfruition,To. find out that good which Jod had. given men under the Sonne, and that infuch abundance ofall things, learning, honour, pleafure, peace, plenty, magnificence, forrain fupplies, royall vifits, noble confederacies, as that in him was the pattern of a compleat Prince beyond all the plat- formes and Idcaes of Plato and Zenophon ; even he was never able to repofe his heart upon any, or all thefe things together,tifl he brings in the feare of the Lord for the clofe of all. Lafly, lookc on the people of If ael ; God had delivered them from a bitter thral- dome , had divided the f,:a before them, and deiiroyed their enemies behind them , had girenthem bread from heaven, and fed them with. Angels food, had comman- ded the rock to fatisfi,e their third, and made the Cana nites to melt before them; his mercies were magnified with the power of his miracles , and his miracles crow - ned with the fwectnetfe of his mercies , befides the af- furance of great promifes to be performed in the holy land and yet in the mida of all this wee finde nothing but murmuring and repining. God had given them meat for their: faith, but they.anuf} have meat for their luff too it was not enough that God íhevved them mercies, uttleffe his mercies were,dre{fed up andfitted,to their palate, They tempted +od,.and limited the holy. one of Ifrael,

Ì he Fanity of the creature. Ifrael, faith the Prophet. So infinitely unfatisfiabie is the flefhly heart of man either with mercies or miracles, that bring nothing but the Creatures to it. The ground whereof is the Yafl difprapertion which is between the Creature and the-foule of man , whereby it comes to pelt , that it is abfolutely impoflìblefor one to fill up the other. The Soule of man is a fubflance of unbounded defires : and that will eafily appeare if wee con lider him in any eflate, either Created or Co'rupted. In his !Created eflate hee was made with a Soule capable of more glory , than the whole earth or all the frame of nature, though'changed into one 'Paradife, could have afforded him : for lice was fitted unto fo much honour as an infinite and everlafling Communion with God could bring along with it. And now God never in the Creati- on gave unto any Creature a proper capacitie of a thing, unto which hee did not withal! implant fuck motions and delires in that Creature,as fhould bee fomewhat fut - able:to that capacitie, and which might (if they had beenepreferved intire) havebrought man to the fruition of that good which hee delired. For notwithflanding it bee true, That the-glory of God cannot:bee attained unto by the vertue of any adion which man either can, or ever would have performed : yet God was pleafed out of Mercy, for the magnifying of his name, for the Com- municating of his glory , for the advancement of his Creature, to enter into Covenantwithman, and for his ,naturall obedience to promife him a fupernaturall re- ward. And this , I fay , was even then out of mercie;' inasmuch as Adams legali obedience of workes could no more in any vertue of its -ovine, but onely in Gods mercifull contrail and acceptance, merit everlafling life, than our Evangelical l - Obedience of faith can now. On- ly the difference between the mercy of the firft and fe- condCovenant (and it is a great difference) is this, God ,did out of ,mercie.propofe Salvation unto Adams as 13 4 an

The Vanity of the Creature. an infinite Reward of fuch a finite Obedience, as Adam was able by his owne created abilities to have performed. As ifa nian fhould give a Day laborer a hundred pound for his dayes work, which performe indeed hee did by his owne flrength but yet did not merit the thoufandth part of that wages which hee receives : But Gods mercy unto us is this , That hee is pleafed to bellow upon us not onely the reward, but the works and merit which procu- reth the reward, that he is pleafed in us to reward another mans worke , even the worke of C H R I S T our head ; as if when one onely Captaine had by his wifedome díf- comfited and defeated an enemy, the Prince notwithfl an- ding fhould reward his alone fervice, with the advance- ment of the whole army which hee led But this by the way. Certaine in the meane time it is , that God crea- ted man with fuch capacitie and delires , as could not bee limited with any or all the excellencies of his fellow and finite Creatures. Nay, looke even upon Corraptednayture, and yet there wee fhall dill difcover this refilefbeffe of the mind of man, though in an evill way, to promote it felfe whence arife diflraeiions of heart , thoughts for to morrow, ro- vings and.inquifitions of the Soule after infinite varietie ofearthly things, fwarmes of lofts, fparkles ofendleffe thoughts, thcfefecret flowings, and ebbes, and tempe1s, and eftuations of that fea of corruption in the heart of man, but becaufe it can never find any thing on which to ref+, or that bath roome enough to entertainefo am- ple and fo endlefr e a gueft ? Let us then looke a little in- to the particulars ofthat great difproportion and Infuffi- ciencie of any or all the Creatures under the Sunne, to make up an adequate and futable Happineffe for the Soule Oman.. Salomon here expreffeth it in Two words, Vanity and Vexation. From, the firft of there wee may obferve a threefold dfroyortion betweene the Soule and the Creatures.

r 4 be I/anity of the Creature. Creatures. Firft, in regard of their nwaare and worth, they are bale in comparifon of the Soule of man: When Da- vid would thew the infinite diflance between God and man in power and flrength , hee expreffeth the bafcneffe of man by his vanitie, To be laid in the ballance, they are altogether lighter than vanitie, Pfal. 6z. 9. And furely, if wee weigh the Senile of man and all the Creatures under the funne together , wee fhall find them lighter than Va- nitie it felfe. All the Goodneffe and honour of the Crea- ture arifeth from one of thefe Two grounds : Either from mans coining or from cods: either from Opinion impofed upon them by men , or from fome Read qualities, which they have in their nature. Many things there are which have all that worth and eftimation which they carry amongft men , not from their owne qualities , but from humane lnflitution, or from Torre difficulties that attend them, or from fome other outward Impofition. When a man gives money for meat , wee muff not think there is any naturali proportion of worth betweene a pecce of fiver and a pecce of flcfh ; for that worth which is in the meat is its owne , whereas that which is in the may is by humane appointment. The like we may fay for great titles of honour , and fccular degrees , though they bring autboritie , diftance, reverence with them from other men, yet notwithftanding they doe not themfelves, by any proper vertue of their owne, put any folid and funda- mentall merit into the man himfelfe. Ronour is but the railing of the rate and value of a man; it carries nothing: offubftance neceffarily along with it : as in railing the valuations of gold from twenty shillings to twenty tvvo, the matter is the fame, onely the eflimation different. It is in the power of the King to raife a man out of prifon like Iafeph, and give him the next place unto himfelfe. Now this then is a plaine argument of the great bafe_ 1 neffe of any of thefe things in comparifon of the Soule of man, and by confequence of their great difability to fa- tisfi e

I o i T he %Ianity of the Creature. tisfic the fame : for'can a man make any thing equall to himlelfe ? Can a man advance a piece of gold or filver in- to a reafonable, a fpirituall and eternall fubilance? A man may make himfelfe like thefe things, hee,tnay debafe him - felfe into the vileneffe of an Idoli, 7 hey that made -them are like-unto them bee may under-value and uncoyne himfelfi blot out Gods Image and Infcription , and write in the image and infcription of earth and Satan, hee may turne himfèlfe into braffe , and-iron and reprobate falver, as the Prophet fpeakes ; but never can any man raife the Creatures by all his eflimation to the worth of a man : we cannot fo much as change the colour of a haire,or adde a cubite to our ftature, much lefle can we make anything of equall worth with our whole'felves. Wee read indeed of fome which have fold the righteous , and that at no great rate neither,for a'paire of fhooes,Ioel 3.6. Amos 2.6. but wee fce there how much the Lord abhorred that de- teflahle fas, and recompenced it upon the neck of the oppreffors. How many men are there Rill that fer grea- ter rates upon their owne profits , or liberties , or prefer- ments, or fecular accommodations, than on the foules of men , whole perdition is oftentimes the price of their ad- vancements ? but yet Rill Saint Pasts rule mull hold, Fer meat deftroy not= the work,ofGod, for money betray not the blood ofChrif dellroy not him with thy meat, with thy dignities, with thy preferrnentss., for whom Chrifl died. Wee were not redeemed with filver and gold from our vaine Converfation , faith the ApoRle , z . Pet. . i S. and therefore there things are of too bafe a nature to be put into the balIance with the foules of men ; and that mapinfnitely under - values the work ofGod,the Image of God, the,bloud -of God, who for fobateapurchafe as money, or- perfcrment, cr any earthly andvain- glori- ous refpeal doth either hazard his owne, or betray tilt Souks of others commended to him. . And therefore tlai.s fhould teach all thefe upon whom chß Ióom.t4. zo,

1-be r GVanity of the t,reature. II the Lord hath befiowed a great portion of this Opinio- native felicity, I rneane, of money, honour, reputati on,or thelike; Firí}', not totruf in uncertaine Riches , not to, rilie upon a foundation of their owne laying for matter' of fatisfaaion to their Soule, nor to boafl in the multi- tudeof their riches,. as the Proph'et..fpeakes. PfaI.. 9. 6. ( for that is certainly one great effed of the Deceitful - neffeof Riches , fpoken of Afatth. i 3.22. to perfwade the Soule that there is more in them than indeed there is) and the Pfalinif} gives an excellent reafon in the farne place , No man can by any means redeeme his brother, nor give to -God ranforne for him, for. the Redemption of their Soule is Pretious. And fecondly , it may-teach them as not to trufl, fo not to fwell with there things neither. It is an argument: of their windineffe and emptineffe that they are apt to make men fwe]l ; whereas if they cannot change a haire ofa mans head, nor adde an inch to his f }azurethey can much leffe.;nake an acceflìon of the leafl dramrne of me- rit , or reali value to the owners of them. And finely if men could ferioufly confider, that they are gill mem- bers of the fame common bodie, and that of a twofold body -, a civili and a myflicail body,and that though they haply may bee the more honourable parts in one body,, yet in the other they may bee the Ieire honourable ; that .. the. poore whom they defpife may in Chrifs body have a higher roome than they (as the Apollle faith, Hath not God. chafen the poore in this world , Rich in faith, Iam.2.5 ) I fay, if men could compare things rightly to- gether , and confider that they 'are but the greater letters rza the fame volume, and the poore the finaller, though they take up more roome, yet they put no more matter' nor worth into the word which they compound , they would never_fuffer the tympanie and inflation ofpride or fupercilioufnetfe, of felfe- attributions , or contempt of their meaner brethren to prevaile within them. Wee fee in

12 Ex edam utero ignorantie,Ter. a Tit.z.4. .. b Iutde.ver.3. 6 Ga1.6.19. phil 3 16. d Erb f.4,4 e r.00r.3,It. f Ephef.a.t 9. Ephef.3.i 5. t.Tim.3.r5. t.Cor o Gen.'. 27. it.Tim 3.16. Rom8.3. Ephef4 24 ..01.3.t0, The Vanity of the Creature. in the naturali body though the head have a Hat on of fo many fhillings price , and the foot a fhooe of not halfe fo many pence , yet the head doth not therefore defpife the foot , but is tender of it, and doth derive influence as well unto that as to any nobler part : and Purely fo fhould it be among{} men , though God hath given thee an Eminent Ration in the body, cloathed thee with purple and fcarlet, and hath Pet thy poore neighbour ill the lowefi part of the body, and made him converfant in the dirt , and content to cover himfelfe with leather, yet you are frill members of the fame common body, animated with the fame fpirit of Chril, moulded out of the fame dirt, appointed for the fame inheritance, borne out ofthe fane wombeof natu- rall blindneffe, partakers of the fame great and precious promifes;there was not one price for the Soule ofthepoore man, and another for the rich ; there is not one table for Chri/f's meaner guefis, and another for the greater , but the faith is a a Common faith, the falvation a Common falvation, the c rule a common rule, thed hope a common hope, one Lord, and one Spirit, and one Baptifrne, and one God and Father of all; and eOne foundation , and f One houfe, and therefore wee ought to have Care and Compa Ilion one of a nothc r. Secondly, confider that Goodneffe and value which is fixed to the being ofthe Creature, implanted in it by God and the infiitution of nature, and even thus we (hall find them abfolutely unable to fatisfie the delires ofthe rea- fonable and fpirituall Soule. God is the Lord of all the Creatures, they are but as his feverall monies, bee coined them all. So much then of his Image as any Creature hath in it , fo much worth and value it carries. Now God bath more communicated himfelfe unto man , than unto any other Creature ; in his Creation wee find man made after the h fimilitude of God, and in his refiaurati- on wee find -Cod made after the i fimilitude ofman, and man once againe after the k fimilitude ofC od. And now it

2- he Vanity of the Creature. it is needleífe to fearch out the worth of the Creature. Our Saviour will decide the point, What fhall a man saine though hee ) rinne the whole World, andlofe his o)rnc foule, or what fball a man give in exchange for his foule ? To which of the Creatures laid God at any time. Let us create it after our Image ? Of which of the Angels laid He at any time, Let us refrore them to our Image againe ? there is no Creature in heaven or earth, which is recoin- pence enough for the Joffe of a foule. Can a man carry the world into hell with him to bribe the flames, or cor- rupt his tormentors ? No, faith the Pfalrmiii, His glorie fhall not dcfcend after him, Pfal. 49, i 7. but can hee buy out his pardon before he comes thither ? No neither, the Redemption of a Soule is more precious, Verfe g. we know the Apoílle counts all things Dung, Phil. g. 8. and will God take dung in exchange for a foule ? Certainely, Beloved, can fow grace in the furrowes of the field, when hee can fill his Barnes with glory, when hee can get bagger -Ball of falvation, when he can plow up heaven out of the earth, and extract God out of the Creatures, then he may bee able to finde that in them which (hall fatisfie his delires. But till then, let a man have all the cxquifiteft curiofities of Nature heaped into one veffell, let him bee moulded out of the molt delicate ingredients, and nobleft principles that the world can . contribute, let there be in his body a concurrencie of all beauty and feature, in his nature an Eminence of all f\hTeetneffe and ingcnuitie, in his mimic a confpiration of the politeft, and }poll choice varieties of all kinde of learning, yet Rill the fpirit of that man is no whit more valuable and precious, no whit more proportionable to Eternall Happinelfe, than the foule of a poore and illite- rate begger. Difference indeed there is, andthat juftly, to be made betweene them in the eyes of men, which difference is to expire within a few yeares : and then af- ter, the duR of the beautiful) and deformed, ofthe lear- ned ,

the Panto of the creature. lied and ignorant, of the honourable and bare are pro - mifcuoufly intermingled , and death hath equalled all, then at lav there will come a day when all mankind (hall bee fiurmoned naked, without difference of degrees before the fame tribunali : when the Crownes of Kings and the Shackles ofPrifoners, when the Robes of Princes and the Raggcs of Beggars, when the Gallants bravery and the Peafants Ruffet, and the Stativs PoIicie, and the Courtiers Luxury, and the Scholers curiofity íh all be all laid aide : when all men {hall be reduced unto an equall plea, and without refpea of perfons fhall bee doomed according to their workes; when Nero the perfecuting Emperour., fhall bee throwne to Hell, and Pass/ the per- fecuted Apovle fhall Chine in glory, when the learned Scribes and Phafifees (hall gnafh their teeth, and the ig- norant, and, as they terme them, curled people {hail fee their Saviour : when the proud antichrivian Prelates, that.dyde their robes in the bloud of the Saints, fhall be hurried to damnation, and the poore defpifed Martyrs, whom they perfecuted,fhall wafh their feet in the bloud of their. enemies : when thofe puntoes, and formalities, and cuts, and fafhions, and diPances, and complements, which are now the darling finnes of the upper end of the world, fhall bee proved to have bcenc nothing elfe but well -a6led vanities : when the pride, luxury, riot, f\vaggering, interlarded and complementall oathes, nice and quaint lafcivioufnefe, new invented courtings and adorations of beauty, the fo much Ruched and admired fins of the gallantry of the world, (hall be pronounced out of the mouth of God himfelfe to have 'beetle nothing cite buttlittering abominations; when the adulterating cf wares, the.couaterfeiting of lights, the double weight and falfe meafures, the courteous equivocations of men greedy of gaine, which are now almolt woven into the very arts of trading,-fhall- bee pronounced 4iothing -elk but.anyfleries of iniquiítie and felfe- deceivings when the curious.

1 he Fatuity of the Creature, curious fubtiltics of more choice wits, the knottie quetli- ons, and vaine flrife of words, the disputes of reafon, the variety of reading, the very circle of generali and fecular learning, purfi:ed withfo much eagerneife by the more in- genious fpirits of the world, íhall bee all pronounced but the thin cob -webs and vanifhing delicacies of a better temper'd prophaneneffe ; and lat +ly, when that poore de- lpifed profefhon of the powerofChriflianity, a trembling at the Word of G o D, a fcrupulous forbearance not of oathes onely_ but ofidle words, a tenderneffe and aptneffe to bleed at the touch of any fin, a boldneffeto withlland the corruptions of the times, a confcience of but the ap- pearances of evill, a walking mournfully and humbly before God, a heroical' refolution to bee tlri& and cir- cumfpc,ft, to walk e in an exaa and Geometricall holi- nef c in the midfl of a crooked and- perverfe generatio tt, the fo much conclamated and (corned peevifhneffe of a few filly,unpolitike, unregarded hypocrites, as the world eficemcs them, than in good earnel+ from the mouth of G o D himfelfe bee declared to have beene the true nar- row way which leadeth to falvation , and the enemies thereof frail., when it isstoo late, be driven to that defpc- rate and fhaniefull confeffi on, Wee foóles counted their life ntndnefé; and their end'to have Beene without heno u r; how are theyxow- reckoned amongFt the Saints, and have their portionivith the _Almighty ? A fecond branch ofthe difproportion between the foule of man and the Creatures, arifing from the Yanitie there- of, is their Deadneffe, unprofitablenefe, ine f icacie by any inward vertue of their owne to eon veigh or preferve life in.the Soule. Happineffe in the Scripture- _phrafe is called Life, confifling in a Communion with God in his Heli neffe and glory. Nothing then cantruely bee a prop to hold up the Soule, which cannot either preferve that life which it hath, or convey unto it that -which it hath not. Charge. thofe., faith the Apofile, that are rich in this world, Icr, z6.r,)e

HoLs8,aa. PfaI.36.9. Mitih.r3.1 t. Prov 30.8. Hebr.T3 S, T he Vanity of the Creature. world, that they bee not high-minded, neither truf} in uncertaine Riches ,but in the hying God,, i Tim.6. I î. hee oppofeth the life of God to the Vanity and uncertain - tie, the word is, to the Inevidence of Richer, whereby a man can never demonf} rate to himfclfe or others the certaintie or happineffe of his life. The like oppofition wee fhallfinde excellently expreffed in the Prophet mie, (Arty people have committed two evils, they have for - faken mee the fountain of Living water, and have hewed them out cider ns, broken ciflerns, that can hold no water, Jerem. 2. 13. That is, my people arc willing to attribute the bleffings they enjoy, and to file for more, rather tinto any caufe, than unto mee the Lord. Shee did not know, faith the Lord elfe-where that I gave her her corne and her wine, and multiplyed her filver and gold, &c. But Paid of then, Thefe are my rewards which my Lovers have given mee. But faith the Lord, fo long as they truf}ed mee, they retied upon a lure fountaine that would never faile them; with thee, faith the Pfalmift, is theFountaine of life : And fo faith the Ap oft le too, Letyour converfation bee without covetoatfxeffe, that is, doc not make an Idoli of the Crea- ture, doe not hcape veffeis full of money together, and then think that you arc all furc ; the Creature hath no life in it, nay it hath no truth in it neither, there is deceit and cozeuage in riches ; but, faith he, Let your conver- fation be with contentment, confider that what you have is the dimenfuns, the portion, which God luth allotted you, that food which hee findeth moll convenient for you hce knowes that more would but cloy you with a fitrfet of pride or worldlineffe, that you have not wife - dome, hutuilitie, faith, heavenly mindedneffe enough to concoe`I a more plentiful! efiate ; and therefore receive your portion from him, truf} his Nvifedome and care over you, For hee hath faits', I will not faile thee nor forfake thee. Well then faith the Lord, fo lo:ng as they refled on mee, they retied upon a litre fupply (AIl his yncrcies are fore mer.

T he Iranity of the Creature. P mercies) upon a Fountain which would never failethem : Á &c 13.34 But when once they forfake mec, and will not truft their lives in my kecping,bút with the prodigall will have their portion in their owne hands , their water in their owne Cífternes , their pits prove unto them but like lobs tor- tole 6.1%, rent , deepe and pfcntifull though they feeme for a time, yet at length they make thofe afhamed that relyed upon them. And fo I find the Prophets affuringus, that if iKing .rn.ab. rael which put fo much confidence in the carnali policies of Jeroboam for preferving the kingdome of the ten Tribes from any re -union with the horde ofDavid, was at lall conftrained to blufh at their owne wifedome , and to bee ter 48.í3r afhamed of Bethel their confidence. Briefly then for that Efay 30.3. place, there are two excellent things intimated in thofe EIaYzo.5. two words of Cifternes, and broken Cifterwes : Firft , the wealth and honour which men get not from the Lord, but by carnali dependencies, are but Cilernes at the bell, and i* that refpeed they have an evill quality in them, they are like dead water, apt to putrific and corrupt : be- ing cut off from the influence of G o D the Fountaine of life , they have no favour nor fweetnefle in them. Be- fides they arc Broken (' :fternes too , as they have Irruch mudde and rottenneffe in them, fo they arefull of chinkes, at which what -ever is cleare and fweet runnes atk'ay,and nothing but dregges remain behind The worldly plea - lures which men enjoy, their youthfull vigour that car- ried them with delight and fury to the purfuit of flefhly lulls, the content which they were wont to take in the formalities and complements of courtfhip and good fel- lowfhip, with a 1 }orn,coffickneífe, or at farthd }, a win- ter of age blower all away, and then when the fruit is gone, there remaines nothing but thedifeafes of it behind, which their furfet had begotten, a confcience -worme to torment the foule. Thus the life which wee fetch from' the Ciflernq is a vanifhinglife, there is í }ill after the ufe ofit, leffe left be- C hind 4

18 ¡ The Vanity of the Creature. N il h inde than there was before : but the life which we fetch fróm the Fountaine is a fixed, an _Abiding life, as S. John {-poles, or, as our Saviour cals it, a Life that 4 bounds ,l ike the pumping of water out of a fountaine, the more itis draw ne, the fafler it comes. We grant indeed that the Lord, being the Fountaine of life, doth allow the Creature in regard of life tempe- rall fomefuberdinate operation and concurrencie in the worke of prcferving life inus. But we mull alto remem- ber, That the Creatures arc but gods In.£frxments in that refpeeit : and that not as fcrvants are to their rnaflers, Li- ving Inflruments, able to work without concurrence of the fuperiour caufe ; but Dead Inflruments, and therefore mutt never bee feparated from the Princip4Il. Let God fubduát from them that coxcourfc of his owne which aauatcs and applies them to their feverall fervices, and all the Creatures in the world are no more able to pre - ferve the body or to comfort the minde, than an Axe and a Hammer, and thofe other dead in(lruments are able by themffelves alone to ere. q fome f}ately edifice. It is not the Corne or the Floure, but the flaffe of bread, which fupports the life, and that is not any thing that comes out of the Earth, but fomething which comes downe from heaven, even the bleffing which fan6lifies the Crea- ture : for man liveth not by bread alone, but by the ixord which procecdcth out of Gods mouth : The Creature cannot hold up it felfe, much lefle contribute to the fub- fiflence of other things, unleffe G o D continue the in- fluence of his blefling upon it. As foone as CHRIST had cuffed the Fig-tree, it prefently withered and dried up P .P..ï v lion the roots ; to (hew that it was not the root alone, but the blefling of CHRIST which did ftipport the Fig-tree. The Creatures of themfelves are indifferent to contrarie operations, according as they have beene by God i verally applied. Fire preterved the threeChildren in the Furnace, and the fame fire licked upthe inflruments of