[4.] All these things which we think increase our happiness do but add to our trouble, both to our outward, inward, and eternal trouble.
(1.) Many times to our outward trouble. The greater gates do but open to the greater cares, and the more any are endowed with any excellency in the world, they have proportionable sorrow and encum- brances. Moial wisdom is the best of all outward enjoyments, yet that increaseth our portion of sorrow : Eccles. i. 18, ' For in much wisdom is much grief, and he that increaseth knowledge increaseth sorrow.' Many have obseived that never was a man eminent for any outward endowment, but the joy of it was abated with an answerable proportion of sorrow and trouble, and their encumbrances have been every way suitable to their comforts. Those that have been most famous for outward qualities have come to some dismal end, as Sampson for strength, Saul for stature, Absalom for beauty, Achitophel for counsel and parts, Asahel for swiftness, Alexander for warlike prowess, Nabal for riches ; and God hath made it good by many experiences in our times ; the wheel of providence hath rolled upon them, and they have come to some sad end. So for wit and parts. Wit has been many a man's ruin : Isa. xlvii. 10, ' Thy wisdom and thy knowledge hath perverted thee.' Many are undone by their own wisdom and knowledge, and the greatness of their parts, and come to sad accidents.
(2.) For inward troubles. As children catch at painted butterflies, and when they have taken them, their gaudy wings melt away in their fingers, and there remaineth nothing but an ugly worm, so we catch at those things which perish in the using, but the worm of conscience re- maineth. Many times outward blessings are salted with a curse ; we never have outward things as a blessing till we have an higher interest in them : Ps. cxxvii. 2, ' So he giveth his beloved sleep.' Those that have an interest in God can rest quietly in the bosom of providence ; and outward comforts are given as a blessing when they are additional and appendices to the covenant of grace : Mat. vi. 33, ' Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.' God doth not say. Seek the world, and heaven shall be added to you ; but. Seek heaven, and the world shall be added ; for by seeking of heavenly things first, you drive on two trades at once — for earth and heaven. But when men cumber themselves with the world, there is a snare upon the conscience, and they cannot enjoy the comfort of their condition. It will add to your inward trouble when God is neglected and the world sought.
(3.) For eternal trouble. These things are temporal, and we hazard the loss of eternal things for them. We never leave God but with disadvantage to ourselves : Jonah ii. 8, ' They that observe lying vani- ties forsake their own mercy.' Whenever you go off from God for a fleeting shadow, you loose an eternal joy. The comfort of the world
SERMONS UPON GENESIS XXIV. 63. 313
is but for a time ; but our punishment is for ever. Ea qim ad usum diuturna esse non possimt, ad supplicium diutuma siint Why should we look after those things that we cannot use for ever, and so wound and destroy our souls for ever ? An immoderate seeking after temporal things will be our eternal ruin. Oh ! that men would be wise, not to run so great a hazard for so small a pleasure ! Riches are uncertain, but the love of them brings a sure damnation : Phil. ii. 19, ' Whose end is destruction, who mind earthly things.' Oh ! say then, Shall I overturn the quietness of my life ? shall I wound my con- science ? shall I contract guilt and terror for the time to come, for that which will perish in the using and is uncertain in the enjoyment ? Let us leave things that perish to men that perish. Shall 1 adventure my soul upon so vain a pursuit ? Shall I lo.se eternal glory for a little vain- glory ? Shall I make my children or kindred rich, and be poor to all eternity ? Shall I bereave my soul of all my hopes, and of those eternal joys which God hath provided for them that love him, for a possession that is so uncertain and so ensnaring ?
2. You should deal with your hearts by apt similitudes. The word will afford you several. Who would dwell in a ditch that may have a goodly house in a city ? Who would leave treasures and feed off husks ? Who would refuse a pleasant bride for a company of nasty harlots ? Or who would sit on the stairs when he is called up to sit on the throne ? I may enjoy God in Christ, and shall I think it my happiness to enjoy the world ?
3. By comparisons. Compare the world with heaven. Here you have the fuller wealth, and but a foretaste of heaven, but the grapes of heaven are better than the vintage of the world, and these present enjoyments are sweeter and more sure than all honours and riches in the world. These things are gotten with care, kept with fear, and lost with grief. Eeason thus with yourselves : What are these pleasures to the joys of the Spirit ? These gratify the body, the beast, and are so disproportionable to reason itself, that when we have sucked out the quintessence of all earthly delights, they cannot yield a perfect con- tentment. Therefore Solomon saith, Prov. xiv. 13, 'Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.' We see that laughter, by too much extension and dilatation of the spirits, causeth an aching in the sides ; in the outward expressions of jollity God would show how painful it is ; you will find carnal delights always go away, and leave some sad impressions. God's worst is better than the world's best ; the groans of the Spirit are better than the joys of the world. The groans of the word never go away, but they leave a contentment and drop some sweetness; but the joys of the world never go away but clouds of sorrow are left behind. God's children rejoice in the midst of their mourning, and a glory hath risen upon their spirits even when they seem to be disconsolate in the eyes of the world.