2. They are beneath the worth of the soul, and therefore debase the soul, and di-aw it lower than itself ; as a noble woman, by matching with a mean person, much injures herself, especially when higher matches are ofiiered. Earthly things are not given for stays wholly to rest on, but for comforts in our way to heaven. They are no more fit for the soul, than that which hath many angles is fit to fill up that which is round, which it cannot do, because of the unevenness and void places that will remain. Outward things are never so well fitted for the soul, but that the soul will presently see some voidness and emptiness in them, and in itself in cleaving to them ; for that which shall be a tit object for the soul, must be, 1, for the nature of it spiritual, as the soul itself is ; 2, constant ; 3, full and satis- fying; 4, of equal continuance with it; and 5, always yielding fresh con- tents. We cast away flowers, after once we have had the sweetness of them, because there is not still a fresh supply of sweetness. "Whatever comfort is in the creature, the soul will spend quickly, and look still for more ; whereas the comfort we have in God is ' undefiled and fadeth not away,' 1 Peter i. 4. How can we trust to that for comfort, which by very trusting proves uncomfortable to us ? Outward things are only so far forth good, as we do not trust in them. Thorns may be touched, but not rested on, for then they will pierce. We must not set our hearts upon things which are never evil to us, but when we ' set our hearts upon them,' Ps. Ixii. 10.
By trusting anything but God, we make it, 1, an idol; 2, a curse, and not a blessing, Jer. xvii. 5 ; 3 ; it will prove a lying vanity, not yielding that good which we look for ; and 4, a vexation, bringing that evil upon us we look not for.
Of all men Solomon was the fittest to judge of this, because, 1, he had a large heart, able to comprehend the variety of things ; and 2, being a mighty king, had advantages of procm-ing all outward things that might give him satisfaction ; and 3, he had a desire answerable, to search out and extract whatever good the creature could yield. And yet, upon the trial of aU, he passeth this verdict upon all, that they are but ' vanity,' Eccles. i. 2. Whilst he laboured to find that which he sought for in them, he had
220 THE soul's conflict.
like to have lost himself; and seeking too much to strengthen himself by foreign combination, he weakened himself the more thereby, until he came to know whei'e the * whole of man consists,' Eccles. xii. 13. So that now we need not try farther conclusions after the peremptory sentence of so wise a man.
But our nature is still apt to think there is some secret good in the for- bidden fruit, and to buy wisdom dearly when we might have it at a cheaper rate, even from foiTuer universal experience.
It is a matter both to be wondered at and pitied, that the soul having God in Christ set before it, alluring it unto him, that he might raise it, en- large it, and fill it, and so make it above all other things, should yet de- base and make itself narrower and weaker by leaning to things meaner than itself.
The kingdom, sovereignty, and large command of man continueth while he rests upon God, in whom he reigns, in some sort, over all things under him ; but so soon as he removes from God to anything else, he becomes weak, and narrow, and slavish presently; for,
The soul is as that which it rehes upon. If on vanity, itself becomes vain ; for that which contents the soul must satisfy all the wants and de- sires of it, which no particular thing can do, and the soul is more sensible of a little thing that it wants than of all other things which it enjoys.
But see the insufficiency of all other things, out of God, to support the soul in their several degrees. 1. First, aU outward things can make a man no happier than outward things can do ; they cannot reach beyond their proper sphere ; but our gi-eatest grievances are spii'itual. 2. And as for inward things, whether gifts or graces, they cannot be a sufficient stay for the mind; for (1), Gifts, as policy and wisdom, &c., they are, at the best, very defective, especially when we tnist in them, for wisdom makes men often to rebel, and thereupon God delighteth to blast their projects, Isa. slvii. 10. None miscarry oftener than men of the greatest parts, as none are oftener drowned than those that are most skilful in swimming, be- cause it makes them confident.
And for gi-ace, though it be the beginning of a new creature in us, yet it is but a creature, and therefore not to be trusted in ; naj, by trusting in it we imbase it, and make it more imperfect. So far as there is truth of grace, it breeds distrust of ourselves, and carries the soul out of itself to the fountain of strength.