The Fading of the Flesh and Flourishing of Faith, Chapter 17
CHAP. XVII. An Exhortation to Men, to chooſe God for their portion.
THe third uſe which I ſhall make of this doctrine, ſhall be by way of Exhortation.3. Vſe, chooſe God for thy Portion. If the comfort of a Chriſtian in his ſaddeſt condition be this, that God is his portion; let me then perſwade thee Reader, to choſe God for thy portion. I look on thee as rational, and accordingly ſhall treat thee in this uſe, not doubting, but if reaſon may be judge, I ſhall prevail with thee to repent of thy former, and reſolve on a new choice. Thou art one who haſt choſen the world for thy portion; but haſt thou not read what a poor, what a pitiful, what a piercing, what a periſhing portion it is? why then doſt thou ſpend thy ſtrength for what is not bread, and thy labour for what will not ſatisfy. Hearken to me and eat that which is good; and let thy ſoul delight it ſelf in fatneſs. I offer thee this day a portion worthy of thy choiceſt affections, a portion that if thou accepteſt, the richeſt Emperors will be but beggars to thee, a portion which containeth more wealth then Heaven and Earth; nay ten thouſand worlds are nothing in compariſon of this portion. If a man ſhould offer thee a bagg of gold, and a bagg of counters; a bagg of pearls, and a bagg of ſand; which wouldeſt thou chooſe? ſurely the former. The world in compariſon of God is infinitely leſs then braſs to gold, or ſand to pearles, and wilt thou not chooſe him for thy portion? Didſt thou never laugh at Children for their folly, in chooſing rattles, and babies, before things of much greater worth. And art thou not a bigger child, and a greater fool to chooſe husks before bread, a meſs of pottage before the birthright, the bleſſing! to chooſe a ſeeming fancy, before reall felicities! a little honour (which is but a farthing candle that children can puffe out with one breath, and blow in with another blaſt) before the exceeding and eternall weight of glory! to chooſe broken Ciſterns before a fountain of living waters, dirt before Diamonds, vanity before ſolidity, drops before the Ocean, and nothing before all things! Man, where is thy reaſon! Samuel ſaid to Saul, Set not thine heart on aſſes; for is not the deſire of all Iſrael to thee? Friend, why ſhould'ſt thou ſet thy heart on aſſes, or thy flock, or ſhop, or any treaſure, when thou haſt the deſire of all Nations to ſet thine heart upon? As Chriſt ſaid to the woman of Canaan, If thou kneweſt the gift of God, and who is that ſpeaketh to thee, thou wouldſt aske of him, and he would give thee living water. John 4.10. So ſay I to thee, If thou kneweſt the bleſſed God, and who it is, that is offered to thee (the ſweeteſt love, the richeſt mercy, the ſureſt friend, the cheifeſt good, the greateſt beauty, the higheſt honour, and the fulleſt happineſs) thou wouldſt leave the colliers of this world, to load themſelves with thick clay, and turn Merchant Adventurer for the other world; thou wouldſt more willingly leave theſe frothy joys and droſſie delights for the enjoyment of God, then ever priſoner did the fetters, and bondage, and miſery of a goal, for the liberty, and pleaſures, and preferments of a Court. Auſtin ſpeaks of a time when he and his mother were diſcourſing together of the comforts of the Spirit: Lord, ſaith he, thou knoweſt in that day how wiſely we did eſteem of the world, and all its delights. O Reader, couldſt thou but ſee the vaſtneſs, the ſutableneſs, and the fulneſs of this portion, I am confident thou wouldſt ſuffer the natives, the men of this world, Pſal. 17.14. to mind the commodities which are of the growth of their own Country, and wouldſt fetch thy riches (as the good houſewife her food) from far.
The cauſe of thy wrong choice (I mean, thy taking the world all this while for thy portion) is thy ignorance of the worth and excellency of this object which I am offering to thee. 'Tis in the dark that men grope ſo much about preſent things, 2 Pet. 1.9. Knowing perſons prefer wiſdome before ſilver, before choice gold, nay before rubies, Prov. 3.14, 15. Every one will ſell his heart to that chapman which biddeth moſt: now the Devil he courts man for his ſoul with the brutiſh pleaſures of ſin: the world wooeth for the heart with its proffer of treaſures and honours, which like it ſelf are vain, vexatious and periſhing: God comes, and he offereth for the heart, the precious blood of his Son, the curious embroydery of his Spirit, the noble employment and honourable preferment of Angels, fulneſs of joy, and infiniteneſs of ſatisfaction, in the fruition of his bleſſed ſelf to all eternity. Now what is the reaſon that the Devils money is accepted, and the worlds offer embraced, and Gods tender (which is farther ſuperiour to theirs, then the glorious heavens where the King of Saints keeps his Court, and ſheweth all his State, and Royalty, and Magnificence, is to a ſtinking dunghil) ſhould be rejected? Truly nothing but this, Men know not the worth of what God biddeth them for their wares. The money which the devil and world offer are their own country coin, and a little of this they ſooner take becauſe they know it, then much more of another Nations, the value of which they do not underſtand. Swine trample on Pearls becauſe they know not the worth of them. None look off the world, but they that can look beyond it.
The Turtle, ſaith the Philoſopher, brings forth her young blind. The moſt quick-ſighted Chriſtian brings forth blind children; now they not being able to ſee afar off into the other world, prefer theſe poor things, which they may have in preſent poſſeſſion, before theſe unſearchable riches which are offered them in reverſion. Hence it is alſo, that the Devil (as the Raven when he ſeizeth the carcaſs) as ſoon as he layeth hold on any perſon,Prov. 33.17. 2 Cor. 4.4 the firſt thing he doth is to peck out his eyes, knowing, that as ſoon as they come to ſee the bleſſed God, and the happineſs which is to be enjoyed in him, they will quickly turn their backs on theſe ſhadows, and face about towards this eternal ſubſtance. O how dull would the worlds common glaſſe be in his eye, who had once beheld the true Chriſtal! The loadſtone of earth will not draw mans affections whilſt this Diamond of heaven is in preſence. When Moſes had once ſeen him that was inviſible, how low did the price of the honours, and treaſures, and pleaſures of Egypt fall in his judgement! Knowledge is by one well expreſſed to be Appetites taſter; for as he that hath eaten ſweet-meats cannot relliſh the ſtrongeſt beer; ſo he that hath fed on the heavenly banquet, cannot ſavour any thing elſe.
A man that is born in a dark dungeon, and there continueth a long time, when he comes, after twelve or fourteen years to ſee a candle, he wonders at the excellency of that Creature; what delight will he take in beholding it, and enquiring into the nature of it? But bring this man afterwards into the open air, and let him behold the glorious Sun, his admiration of the candle will ceaſe, and all his wonder will be at the beauty and glory of this great Luminary of the World. Every man is naturally in darkneſs: hence it is, that when he comes to behold the candles of creature comforts, he is ſo raviſht and taken with them: but let him once come to ſee the Sun of righteouſneſs, the Alſufficient and Eternal God, he deſpiſeth thoſe glimmering ruſhes, and all his wondering is at the excellency and perfections of this Glorious being. That which was glorious before, hath now no glory in compariſon of this glory that excelleth. All things are ſmall and little in his eye, who hath once had a ſight of the great God. The great Cities of Campania are but ſmall cottages to them who ſtand on the top of the Alpes.
Philoſophers obſerve, that lumen eſt vehiculum influentiae: Light is the convoy of heat. Certain it is, Reader, that this light of knowledge would quickly cauſe heat in thy affections. Couldſt thou but ſee God with an eye of faith, thine eye would ſo affect thine heart, that (as ſome, who have beheld Mahomets Tomb, have put out their eyes, leaſt they ſhould be defiled with common objects after they have been bleſſed with ſo rare a ſight) thou wouldſt ſhut thine eyes at thoſe gilded poyſons, and wink ever after on thoſe ſpecious nothings. Couldſt thou ſee this God as he is viſible in the glaſſe of the Creatures; Couldſt thou compaſs the earth which he hath made, the ſeveral Iſlands and Continents which are in it; Couldſt thou, like the Sun, ſo ſurround it, as to ſee all the Nations in it, their ſeveral languages, carriages, cuſtomes, their number, order, natures, and the creatures in every Kingdome and Country; the various plants, birds, minerals, beaſts, and ſavage inhabitants in wilderneſſes, their multiplicity, variety, diſpoſitions, ſubordination, and ſerviceableneſs each to other, and all that concerneth them; what thoughts wouldſt thou then have of this God for a portion? Couldſt thou behold at one view the vaſt Ocean, diſcern the motion of the huge waters, in the cauſe of its ebbing and flowing, all the ſtormes and tempeſts which are there raiſed, and all the perſons and goods which have been there ruined. Couldſt thou ſee how thoſe proud waves are laid with a word; how when they ſwell and rage, it is but Peace, be ſtill, Matth. 8 (as a mother will huſh her crying Infant) and all is quiet! how they are kept in vvith bars and doors, and for all their anger and povver cannot go beyond their decreed place: Couldſt thou dive into it, and ſee the many vvonders that are in that great deep, the vaſt riches vvhichwhich are buried there out of the ſight of covetons mortals: the Leviathan, whoſe teeth are terrible round about him, whoſe ſcal…s are his pride, ſhut up together as with a cloſe ſeal; by whoſe neeſings a light doth ſhine, and whoſe eyes are the eyelids of the morning; whoſe breath kindleth coals, and a flame goeth out of his mouth; who eſteemeth iron as ſtraw, and braſſe as rotten wood; who maketh the deep to boyl like a pot, and the ſea like a pot of ointment? Couldſt thou behold the innumerable fiſh, both ſmall and great, that are there; Good Lord, what wouldſt thou think of having the Author and Commander of the Earth and Ocean for thy portion? Couldſt thou aſcend up to the skie and fully perceive the beauty, glory, nature, and order of that heavenly hoaſt, how they march in rank and file, come forth when called in their ſeveral courſes; know the time of their riſing and ſetting; couldſt thou know the Sun perfectly in his noon-day dreſſe, and what influences thoſe higher Orbes have on inferiour bodies; what wouldſt thou then give to enjoy him who gave them their beings, who appointeth them their motions, who knoweth the number of the ſtars, and who calleth them all by their names, for thy portion? But Oh! were it poſſible for thee to hold aſide the vail and look into the holy of holies, to mount up to the higheſt heavens, and ſee the royal pallace of this Great King, the ſtately Court which he there keeps, the noble entertainment which he there gives to his Friends and Children; Couldſt thou know the ſatisfying joy, the raviſhing delight, and the unconceivable pleaſure which the ſpirits of juſt men made perfect have in his favour and fruition; Couldſt thou ſee him as he is there viſible (like a pure ſweet light ſparkling through a chriſtal-lanthorn) in the glorified Redeemer, and know him as thou art known of him; then, then, Reader, what wouldſt thou think of this God for a portion? what poor apprehenſions wouldſt thou have of that beggarly portion which thou now admireſt? what dung, what dogs-meat would the world be to thee in compariſon of this God? As Alexander, when he heard of the Indies, and the riches there, divided the Kingdome of Macedonia amongſt his Captains; ſo thou wouldſt leave the ſwine of the earth to wallow in the mire of brutiſh comforts, the fooliſh children of diſobedience to paddle in the gutter of ſenſual waters: and wouldſt deſire that thy portion might be amongſt Gods Children, and thy heritage amongſt his choſen ones: Then, then, Friend, all thy love would be too little, and no labour too great (wouldſt thou think) for ſuch a peerleſs and ineſtimable portion. How willingly ſhould the Ziba's of the world take all, ſo thy Lord and King would but come into thy ſoul in peace! How earneſtly, how eagerly wouldſt thou cry with Moſes (after he had known ſomewhat of Canaan) O Lord God, thou haſt begun to ſhew thy ſervant thy greatneſs and thy mighty hand: for what God is there in heaven or in earth that can do according to thy works, and according to thy might? I pray thee, let me go over and ſee the good land that is beyond Jordan, that goodly mountain, and Lebanon. Lord, though others be put off with common bounty, let me partake of ſpecial mercy; though they feed on husks, give me this bread of life. Let me not for this whole world have my portion in this world, but be thou the portion of my cup, do thou maintain my lot; whatſoever thou deny to me, or howſoever thou deal with me, give me thy ſelf and I ſhall have enough. Though ſtrangers and enemies to thee ſcramble for the good things which thou ſcattereſt here below, and deſire no more, yet let me ſee the felicity of thy choſen, rejoyce with the gladneſs of thy nation, and glory with thine inheritance. O Friend, it is eternal life to know this only true God, and Jeſus Chriſt whom he hath ſent, John 17.3.
Were I able to ſet this God forth in the thouſandth part of that grace and glory wherewith he is cloathed, as with a garment; could I preſent him to thee in any degree ſutable to his vaſt perfections, and give thee eyes to behold him, it were impoſſible but that thou ſhould chooſe him for thy portion: but Alas, all the Angels in heaven cannot draw him at length: ſurely then we who are clogged ſo much with fleſh, know leſſe of this Father of Spirits. Simonsdes being askt by Hiero, What God was? required ſome time to conſider of it, and as much more at the end of that time, and double at the end of that: Of which delay Hiero asked a reaſon; he anſwered, Quo magis inquiro, eo minus invenio; The farther I ſearch, the more I am at a loſſe. There can be no finding God out, there being no equal proportion between the faculty and the object: If I had been in heaven and ſeen him face to face, I ſhould know him to my perfection, but could not know him to his perfections: But ſuppoſe I had been there, and ſeen thoſe infinite beauties and glories, according to the utmoſt of my capacity, yet my tongue would not be able to tell it thee, nor thine eares to hear it. O what an unſpeakable loſſe am I at, now I am ſpeaking of this infinite God! my thoughts run into a labyrinth; I am as a little cock-boat floating on the Ocean, or as an infant offering to reach the Sun: My meditations pleaſe me exceedingly; (O how ſweet is this ſubject) I could dwell in this hive of honey and happineſs (Lord let me) whilſt I have a being. How pleaſant are thy thoughts to me, O God, thou true Paradiſe of all pleaſure, thou living Fountain of felicity, thou original and exact pattern of all perfections! how comely is thy face, how lovely is thy voice! While I behold (though but a little) of thy beauty and glory, my heart is filled with marrow and fatneſs, and my mouth praiſeth thee with joyful lips. My ſoul followeth hard after thee: O when ſhall I come and appear before thee! When wilt thou come to me, or when rather will that bleſſed time come that I ſhall be taken up to thee! Sinners miſſe thee walking in the miſt of ignorance: Ah did they know thee, they would never crucifie the Lord of glory! When they come once into that blackneſs of darkneſs, where they ſhall have light enough to ſee how good thou art in thy ſelf, and in thy Son to immortal ſouls, and to ſee their miſery in the loſſe of an eternal bleſſed life; how will they tear their hairs, and bite their fleſh, and cut their hearts with anguiſh and ſorrow for their cruel folly and damnable deſperate madneſs in refuſing ſo incomparable and ineſtimable a portion! Saints bleſſe themſelves in thee, and rather pity then envy the greateſt Potentates, who want thee for their portion; having not ſeen thee, they love thee, and in whom, though now they ſee thee not, yet believing they rejoyce, with joy unſpeakable and full of glory.
But Reader, Whither doe I wander! I confeſſe I am a little out of my way: but I wiſh (as Auſtin, when preaching, forgat his ſubject he was upon, and fell to confute the Manichees, by which meanes Firmus, at that time his Auditor, was converted ſo) that my going a few paces aſtray may be inſtrumental to bring thee home. What ſhall I ſay unto thee, or wherewith ſhall I perſwade thee? Could I by my prayer move God to open thine eyes (as the Prophet did for his ſervant, 2 Kings 4.) to ſee the worth and worthineſſe, the love and lovelineſſe of this portion, thou ſhouldſt not an hour longer be alienated from the life of God, through the ignorance that is in thee. But be of good comfort: Read on, he that made the ſeeing eye, is willing to open the eyes of the blind, and thou mayſt poſſibly, before thou art come to the end of the book, meet with that eye-ſalve of the Sanctuary which may doe the work.
What I have farther to offer to thee in relation to this choice, ſhall be to encourage thee to it by four properties of this portion. In the handling of which, I ſhall put the world in one ſcale, with all its mines of gold, and allow them as many grains as can be allowed them, and put this One God in the other ſcale, and then leave thy own reaſon to judge which ſcale is moſt weighty.