The Christians in Complete Armor, Religious treatise · Introduction 4 · Chapter 12
CHAP. XII. Sheweth what the Prize is, which believers wreſtle againſt theſe Principalities Powers, and Spiritual wickedneſſes for. In High Places.
SECT. I.
THeſe words contain the laſt Branch in the deſcription of our grand enemy, which have in them ſome ambiguity, the Adjective being only expreſt in the Original; foreign, that is, in heavenlies; the phraſe being defective, our Tranſlatours read it in high or heavenly places, as if the Apoſtle intended to ſet out the advantage of place, which this our enemy, by being above us hath of us Indeed this way moſt Interpreters go, yet ſome both ancient and modern reade the words not in heavenly places, but in heavenly things, interpreting the Apoſtles mind to ſet out the matter about which, or prize for which we wreſtle with Principalities and Powers, to be heavenly things. foreign, (ſaith Oecumenius) is as much as if the Apoſtle had ſaid, foreign: We wreſtle not for ſmall and trivial things, but for yea, for heaven it ſelf, and our Adoption, as he goes on. The ſame way Chryſoſtome carries it, in coeleſtibus, id eſt, pro coeleſtibus Dei. And after him Muſculus, and other modern Writers. The Reaſons which are given for this Interpretation are weighty.
Firſt, the word elſewhere indefinitely ſet down, is taken for things, not places, Heb. 8.5. nay, one obſerves this word to be uſed almoſt twenty times in the New Teſtament, and never for any aërial place, but alwayes for things truly heavenly and ſpiritual*See, Dr. Gouge o… the place.; the word indeed properly ſignifies ſuperceleſtial, and if applied to places, would ſignifie that where the devil never came ſince his fall.
Laſtly, there ſeems no great argument to render Satan formidable by his being above us in place; 'tis ſome advantage indeed to men, togain the hill, or be above their enemies in ſome place of ſtrength, but none at all to ſpirits; but now take it of things, and then it addes weight to all the other branches of the deſcription. We wreſtle with Principalities and Powers, and Spiritual wickedneſſe, and againſt all theſe, not for ſuch toyes and trifles as the earth affords, which are inconſiderable whether to keep or loſe; but for ſuch as heaven holds forth, ſuch an enemy, and ſuch a prize makes it a matter of our greateſt care, how to manage the combate. The word thus opened, the note will be this:
SECT. II.
The chief prize for which we wreſtle againſt Satan is heavenly.Doct. Or thus, Satans main deſigne is to ſpoil and plunder the Chriſtian of all that is heavenly. Indeed all the Chriſtian hath, or deſires as a Chriſtian is heavenly; the world is extrinſecal, both to his being and happineſſe; it is a ſtranger to the Chriſtian, and intermeddles not with his joy nor grief. Heap all the riches and honours of the world upon a man, they will not make him a Chriſtian; heap them on a Chriſtian, they will not make him a better Chriſtian. Again, take them all away, let every bird have his feather, when ſtript and naked he will ſtill be a Chriſtian, and may be a better Chriſtian. It was a notable ſpeech of Eraſmus, if ſpoken in earneſt, and his wit were not too quick for his conſcience; Nihilo magìs ambio opes & dignitates, quàm elumbis equus graves ſarcinas: He ſaid he deſired wealth and honour no more then a feeble horſe doth a heavy cloak-bag. And I think every Chriſtian in his right temper would be of his minde. Satan ſhould do the Saint little hurt, if he did bend his forces only or chiefly againſt his outward enjoyments; alas, the Chriſtian doth not value them, or himſelf by them: this were as if one ſhould think to hurt a man by beating of his clothes when he hath put them off. So far as the Spirit of grace prevails in the heart of a Saint, he hath put off the world in the deſire of it, and joy in it; ſo that theſe blowes are not much felt: and therefore they are his heavenly treaſures, which are the booty Satan waits for.
SECT. III.
Firſt, the Chriſtians nature is heavenly, borne from above; As Chriſt is the Lord from heaven, ſo all his off-ſpring are heavenly and holy: now Satans deſign is to debaſe and deflower this; 'tis the precious life of this new creature that he hunts for; he hath loſt that beauty of holineſſe which once ſhone ſo gloriouſly on his Angelical nature; and now like a true Apoſtate he endeavours to ruine that in the Chriſtian which he hath loſt himſelf. The ſeeds of this warre are ſowen in the Chriſtians nature; you are holy, that he cannot endure; Milet feri faciem, was Caeſars ſpeech, when to fight with the Romane Citizens, he bade his ſouldiers ſtrike at their face, theſe Citizens (ſaid he) love their beauty, marre that and marre all. The ſoul is the face whereon Gods image is ſtamp't: holineſſe is the beauty of this face, which makes us indeed like God, this Satan knowes God loves, and the Saint is chary of; and therefore he labours to wound and disfigure this, that he may at once glory in the Chriſtians ſhame, and poure contempt upon God in breaking his image; and is it not worth engaging limbe and life in battel againſt this enemy, who would rob us of that which makes us like God himſelf? Have you forgot the bloody Articles of peace that Nahaſh offered to the men of Jabeſh-Gilead? no peace to be had, except they would let him thruſt out their right eyes, and lay it for a reproach upon all Iſrael, which how it was entertained reade, 1 Sam 11.6. The face is not ſo deformed that hath loſt its eye, as the ſoule is that loſeth its holineſſe; and no peace to be expected at Satans hands except he may deprive us of this: Me thinks at the thought of this, the Spirit of the Lord ſhould come upon the Chriſtian, and his anger ſhould be kindled much more againſt this curſed ſpirit, then Sauls and the men of Iſraels was againſt Nahaſh
Secondly, the Chriſtians trade is heavenly; the merchandize he deals for is of the growth of that heavenly Countrey, Phil. 3.20. Our converſation is in heaven. Every mans converſation is ſuitable to his calling; he whoſe trade lies in the earth minds earthly things: and he whoſe trade is heavenly followes that cloſe. Every man mindes his own buſineſſe, the Apoſtle tells us. You may poſſibly finde a Tradeſman out of his ſhop now and then, but he is as a fiſh out of the water, never in his element till he be in his calling again. Thus when the Chriſtian is about the world, and the worldling about heavenly matters, both are men out of their way, not right girt, till they get into their employment again. Now this heavenly trade is that which Satan doth in an eſpecial manner labour to ſtop. Could the Chriſtian enjoy but a free trade with heaven a few years without moleſtation, he would ſoon grow a rich man, too rich indeed for earth; but what with loſſes ſuſtained by the hands of this Pyrate Satan, and alſo the wrong he receives by the treachery of ſome in his own boſome, (that like unfaithful ſervants hold correſpondence with this robber) he is kept but low in this life, and much of his gaines are loſt. Now the Chriſtians heavenly trade lies either within doors or abroad; he can be free in neither, Satan is at his heels in both.
Firſt, within doores. This I may call his home-trade which is ſpent in ſecret between God and his own ſoule, here the Chriſtian drives an unknown trade: he is at heaven and home again, richly laden in his thoughts with heavenly meditations before the world knows where he hath been. Every creature he ſees is a text for his heart to raiſe ſome ſpiritual matter and obſervations from: Every Sermon he heares cuts him out work to make up and enlarge upon when he gets alone. Every Providence is as winde to his ſailes, and ſets his heart a moving in ſome heavenly affection or other ſuitable to the occaſion. One while he is wrap't up with joy in the conſideration of mercy, another while melted into godly ſorrow from the ſenſe of his ſins. Sometimes exalting God in his praiſes, anon abuſing himſelf before God for his own vileneſſe. One while he is at the breaſt of the Covenant, milking out the conſolations of the Promiſes; at another time working his heart into a holy awe and feare of the threatenings. Thus the Chriſtian walks aloft, while the baſe worldling is licking the duſt below. One of theſe heavenly pearles which the Chriſtian trades for, is more worth then the worldling gets with all his ſweat and travel in his whole life. The Chriſtians feet ſtand where other mens heads are; he treads on the Moon, and is clothed with the Sun; he looks down on earthly men (as one from a high hill doth upon thoſe that live in ſome fenne or moore) and ſees them buried in a fog of carnal pleaſures and profits, while he breaths in a pure heavenly aire, but yet not ſo high as to be free from all ſtormes and tempeſts; many a ſad guſt he hath from ſin and Satan without. What elſe mean thoſe ſad complaints and groans, which come from the children of God, that their hearts are ſo dead and dull, their thoughts ſo roving and unfixt in duty, yea, many times ſo wicked and filthy, that they dare hardly tell what they are, for feare of ſtaining their own lips, and offending the eares of others by naming them? Surely, the Chriſtian findes it in his heart to will and deſire he could meditate, pray, heare, and live after another ſort then this, doth he not? yes, I durſt be his ſurety he doth. But ſo long as there is a devil tempts, and we continue within his walk, it will be thus more or leſſe, as faſt as we labour to clear the ſpring of our hearts, he will be labouring to royle or ſtop it again; ſo that we have two works to do at once, to performe a duty, and watch him that oppoſeth us, trowel and ſword both in our hands. They had need work hard indeed, who have others continually endeavouring to pull down, as they are labouring to rear up the building.
Secondly, that part of the Chriſtians trade, which lies abroad, is heavenly alſo. Take a Chriſtian in his relations, calling, neighbourhood, he is a heavenly trader in all; the great buſineſſe of his life is to be doing or receiving ſome good; that company is not for him that will neither give nor take this. What ſhould a Merchant be where there is no buying nor ſelling? Every one labours (as his calling is) to ſeat himſelf where trade is quickeſt, and he is likeſt to have moſt takings. The Chriſtian (where he may chooſe) takes ſuch in relations near to himſelf, (husband, wife, ſervants) as may ſuite with his heavenly trade, and not ſuch as will be a pull-back to him; he falls in with the holieſt perſons as his deareſt acquaintance: if there be a Saint in the town where he lives, he'll finde him out, and this ſhall be the man he will conſort with; and in his converſation with theſe and all elſe, his chief work is for heaven, his heavenly principle within inclines him to it. Now, this alarums hell. What, not contented to go to heaven himſelf, but by his holy example, gracious ſpeeches, ſweet counſels, ſeaſonable reproofs, will he be trading with others, and labour to carry them along with him alſo? This brings the Lion fell and mad out of his den, ſuch to be ſure ſhall finde the devil in their way to oppoſe them. I would have come, (ſaith Paul) but Sacan hindered me. He that will vouch God, and let it appear by the tenure of his converſation that he trades for him, ſhall have enemies enough if the devil can help him to ſuch.
Thirdly, the Chriſtians hopes are all heavenly, he lots not upon any thing the world hath to give him. Indeed he would think himſelf the moſt miſerable man of all others, if here were all he could make of his Religion. No, 'tis heaven and eternal life that he expects; and though he be ſo poor as not to be able to make a Will of a groat, yet he counts himſelf a greater heire, then if he were childe to the greateſt Prince on earth. This inheritance he ſees by faith, and can rejoyce in the hope of the glory which it will bring him. The maſquery and cheating glory of the great ones of this world, moves him not to envy their fanciful pomp, but when on the dunghil himſelf, he can forget his own preſent ſorrowes to pity them in all their bravery, knowing that within a few dayes the croſſe will be off his back, and the crowns off their heads together, their portion will be ſpent when he ſhall be to receive all his. Theſe things entertain him with ſuch joy that they will not ſuffer him to acknowledge himſelf miſerable, when others think him and the devil tells him, he is ſuch. This, this torments the very ſoule of the devil, to ſee the Chriſtian under ſaile for heaven, fill'd with the ſweet hope of his joyful entertainment when he comes there, and therefore he raiſeth what ſtormes and tempeſts he can, either to hinder his arrival in that bleſſed Port, (which he moſt deſires, and doth not wholly deſpair of) or at leaſt to make it a troubleſome winter-voyage, (ſuch as Pauls was, in which they ſuffered ſo much loſſe,) and this indeed very often he obtains in ſuch a degree, that by his violent impetuous temptations beating long upon the Chriſtian, he makes him throw over much precious lading of his joyes and comforts; yea, ſometimes he brings the ſoul through ſtreſſe of temptation to think of quitting the ſhip, while for the preſent all hope of being ſaved ſeems to be taken away. Thus you ſee what we wreſtle with devils for. We come to Application.
SECT. IV.
Ʋſe 1 This is a word of reproof to foure ſorts of perſons.
Firſt, to thoſe that are ſo far from wreſtling againſt Satan for this heavenly prize, that they reſiſt the offer of it. In ſtead of taking heaven by force, they keep it off by force. How long hath the Lord been crying in our ſtreets, Repent, for the Kingdome of Heaven is at hand? how long have Goſpel-offers rung in our ears? and yet to this day many devil-deluded ſoules furiouſly drive on towards hell, and will not be perſwaded back, who refuſe to be called the children of God, and chooſe rather the devils bondage then the glorious liberty with which Chriſt would make them free, eſteeming the pleaſures of ſin for a ſeaſon greater treaſures then the riches of heaven. 'Tis ſtoried of Cato (who was Caeſars bitter enemy) that when he ſaw Caeſar prevail, rather then fall into his hand and ſtand to his mercy, he laid violent hands on himſelf, which Caeſar hearing of, paſſionately broke out into theſe words, O Cato, cur invidiſti mihi ſalutem tuam? O Cato, why didſt thou envie me the honour of ſaving thy life? And do not many walk as if they grudged Chriſt the honour of ſaving their ſoules? what other account can you give ſinners of rejecting his grace? Are not heaven and happineſſe things deſirable, and to be preferr'd before ſin and miſery? Why then do you not embrace them? or are they the worſe, becauſe they come ſwimming to you in the blood of Chriſt? oh how ill muſt Chriſt take it to be thus uſed, when he comes on ſuch a gracious ambaſſage? may he not ſay to thee as once he did to thoſe officers ſent to attach him, Do you come out againſt me as a thief with ſwords and staves? If he be a thief, 'tis only in this, that he would ſteal your ſins from you, and leave heaven in the room: O, for the love of God think what you do, 'tis eternal life you put away from you, in doing of which, you judge your ſelves unworthy of it, Acts 13.46.
Secondly, it reproves thoſe who are Satans inſtruments, to rob ſoules of what is heavenly. Among thieves there are ſome ye call Setters, who enquire where a booty is to be had, which when they have found, and know ſuch a one travels with a charge about him, then they employ ſome other to rob him, and are themſelves not ſeen in the buſineſſe. The devil is the grand Setter, he obſerves the Chriſtian how he walks, what place and company he frequents, what grace or heavenly treaſure he carries in his boſome; which when he hath done, he hath his inſtruments for the purpoſe to execute his deſigne. Thus he conſidered the admirable graces of Job, and caſts about how he might beſt rob him of his heavenly treaſure: and who but his wife and friends muſt do this for him? (well knowing that his tale would receive credit from their mouths.) O friends, ask your conſciences, whether you have not done the devil ſome ſervice of this kinde in your dayes. Poſſibly you have a childe or ſervant who once look't heaven-ward, but your brow-beating of them ſcared them back, and now (may be) they are as carnal as you would have them: or poſſibly thy wife before acquainted with thee, was full of life in the wayes of God, but ſince ſhe hath been tranſplanted into thy cold ſoile, what by thy frothy ſpeeches and unſavoury converſation, at beſt thy worldlineſſe and formality, ſhe is now both decayed in her graces, and a loſer in her comforts. O man, what an enditement will be brought againſt thee for this at Gods bar? you would come off better, were it for robbing one of his money and jewels, then of his graces and comforts.
Thirdly, it reproves the woful negligence moſt ſhew in labouring for this heavenly prize. None but would be glad their ſouls might be ſaved at laſt, but where is the man or woman that makes it appear by their vigourous endeavour that they mean in earneſt? what warlike preparation do they make againſt Satan, (who lies between them and home?) where are their armes, where their skill to uſe them, their reſolution to ſtand to them, and conſcionable care to exerciſe themſelves daily in the uſe of them? Alas, this is a rarity indeed, not to be found in every houſe, where the Profeſſion of Religion is hang'd out at the door; if woulding and wiſhing will bring them to heaven, then they may come thither; but as for this wreſtling and fighting, this making Religion our buſineſſe, they are as far from theſe, as at laſt they are like to be from heaven. They are of his minde in Tully, who in a Summers day, as he lay lazing himſelf on the graſſe, would ſay, O utinam hoc eſſet laborare! O that this were to work, that I could lie here and do my day-labour! Thus many melt and waſte their lives in ſloth, and ſay in their hearts, O that this were the way to heaven! but will uſe no means to furniſh themſelves with grace for ſuch an enterpriſe; I have read of a great Prince in Germany, invaded by a more potent enemy then himſelf, yet from his friends and Allies, (who flock't in to his help) he ſoon had a goodly Army, but had no money (as he ſaid) to pay them, but the truth is, he was loath to part with it, for which ſome in diſcontent went away, others did not vigourouſly attend his buſineſſe, and ſo he was ſoon beaten out of his Kingdome; and his coffers (when his Palace was rifled) were found thrack't with treaſure. Thus he was ruined, as ſome ſick men die, becauſe unwilling to be at coſt to pay the Phyſician. It will adde to the miſery of damned ſoules, when they ſhall have leiſure enough to conſider what they have loſt in loſing God, to remember what means, offers and talents they once had, towards the obtaining of everlaſting life, but had not a heart to uſe them.
Fourthly, it reproves thoſe who make a great buſle and noiſe in Religion, who are forward in Profeſſion, very buſie to meddle with the ſtricteſt duties, as if heaven had monopolized their whole hearts; but like the Eagle, when they tower higheſt, their prey is below where their eye is alſo. Such a generation there ever was and will be, that mingle themſelves with the Saints of God, who pretend heaven, and have their outward garb faced and fringed (as it were) with heavenly ſpeeches and duties, while their hearts are lined with hypocriſie, whereby they deceive others, but moſt of all themſelves; ſuch may be the worlds Saints, but devils in Chriſts account. Have not I choſen twelve, one of you is a devil? And truly of all devils none ſo bad as the profeſſing devil, the preaching, praying devil. O Sirs, be plain-hearted; Religion is as tender as your eye, it will not be jeſted with; Remember the vengeance which fell on Belſhazzar, while he carowſed in the bowles of the Sanctuary. Religion and the duties of it are conſecrated things, not made for thee to drink thy luſts out of God. hath remarkably appeared in diſcovering and confounding ſuch as have proſtituted ſacred things to worldly ends. Jezabel faſts and prayes the better, to devoure Naboths vineyard, but was devoured by it. Abſalom was as ſick till he had raviſh't his fathers Crown, as his brother Amnon till he had done the like to his ſiſter, and to hide his treaſon he puts on a religious cloak, and therefore begs leave to go and pay his vow in Hebron, when he had another game in chaſe, and did he not fall by the hand of his hypocriſie? of all men their judgement is endorſt with moſt ſpeed, who ſilver over worldly or wicked enterpriſes with heavenly ſemblances, of this gang were thoſe, 2 Pet. 2.3. concerning whom the Apoſtle ſaith, Their damnation ſlumbers not; and thoſe, Ezek. 14.7, 8. to whom God ſaith, I the Lord will anſwer him by my ſelfe, and I will ſet my face againſt that man, and will make him a ſigne, and a Proverb, and I will cut him off from the midst of my people, and ye ſhall know that I am the Lord.
Ʋſe. 2 Secondly, try whether they be heavenly things or earthly thou chiefly purſueſt; certainly friends, we need not be ſo ignorant of our ſoules ſtate and affairs; did we oftner converſe with our thoughts, and obſerve the haunts of our hearts, we ſoon can tell what diſh pleaſeth our palate beſt: and may you not tell whether heaven or earth be the moſt ſavoury meat to your ſouls? and if you ſhould ask how you might know whether heaven be the prize you chiefly deſire, I would put you only upon this double trial.
Firſt, art thou uniforme in thy purſuit? Doeſt thou contend duplicate page duplicate page for heaven, and that which leads to heaven alſo? Earthly things God is pleaſed to retaile; all have ſome, none have all; but in heavenly treaſure he will not break the whole piece, and cut it into remnants. If thou wilt have heaven, thou muſt have Chriſt; if Chriſt, thou muſt like his ſervice as well as his ſacrifice; no holineſſe, no happineſſe. If God would cut off ſo much as would ſerve mens turnes, he might have cuſtomers enough. Balaam himſelf likes one end of the piece, he would die like a righteous man, though live like a wizzard as he was; no, God will not deal with ſuch pedling Merchants; that man alone is for God, and God for him, who will come roundly up to Gods offer, and take all off his hands. One fitly compares holineſſe and happineſſe to thoſe two ſiſters, Leah and Rachel. Happineſſe like Rachel ſeems the fairer, (even a carnal heart may fall in love with that,) but holineſſe like Leah is the elder and beautiful alſo, though in this life it appears with ſome diſadvantage, her eyes being blear'd with teares of repentance, and her face furrowed with the works of mortification; but this is the Law of that heavenly countrey, that the younger Siſter muſt not be beſtowed before the elder. We cannot enjoy faire Rachel, Heaven and Happineſſe, except firſt we embrace tender-eyed Leah, Holineſſe with all her ſevere duties of repentance and mortification. Now Sirs, how like you this method? Art thou content to marry Chriſt and his grace, and then (ſerving a hard Apprenticeſhip in temptations both of proſperity and adverſity, enduring the heat of the one, and the cold of the other) to wait till at laſt the other be given into thy boſome?
Secondly, if indeed heaven and heavenly things be the prize thou wreſtleſt for, thou wilt diſcover a heavenly deportment of heart, even in earthly things; whereever you meet a Chriſtian, he is going to Heaven; Heaven is at the bottome of his loweſt actions. Now obſerve thy heart in three particulars; In getting, in uſing, and in keeping earthly things, whether it be after a heavenly manner.
Firſt, In getting earthly things. If Heaven be thy chief prize, then thou wilt be ruled by a heavenly Law in the gathering of theſe. Take a carnal wretch, and what his heart is ſet on, he will have, though it be by hook or crook. A lie fits Gehazi's mouth well enough, ſo he may fill his pockets by it. Jezabel dares mock God, and murder an innocent man for an acre or two of ground. Abſalom regnandi cauſâ what will he not do? Gods fence is too low to keep a graceleſſe heart in bounds, when the game is before him; but a ſoule that hath heaven in its eye is ruled by heavens law: he dares not ſtep out of heavens road to take up a crown, as we ſee in Davids carriage towards Saul. Indeed in ſo doing he ſhould croſſe himſelf in his own grand deſign, which is the glory of God, and the happineſſe of his own ſoul in enjoying of him; upon theſe very termes the ſervants of God have refuſed to be rich and great in the world, when either of theſe lay at ſtake; Moſes threw his Court-preferment at his heels, refuſing to be call'd the ſon of Pharaohs daughter. Abraham ſcorned to be made rich by the King of Sodom, Gen. 14.22. that he might avoid the ſuſpicion of covetouſneſſe and ſelf-ſeeking; it ſhall not be ſaid another day that he came to enrich himſelf with the ſpoil, more then to reſcue his kinſmen. Nehemiah would not take the taxe and tribute to maintain his ſtate, when he knew they were a poor peeled people, becauſe of the fear of the Lord. Doeſt thou walk by this rule? wouldeſt thou gather no more eſtate or honour then thou mayeſt have with Gods leave, and will ſtand with thy hopes of heaven?
Secondly, doeſt thou diſcover a heavenly Spirit in uſing theſe things.
Firſt, the Saint improves his earthly things for an heavenly end, where layeſt thou up thy treaſure? doeſt thou beſtow it on thy voluptuous paunch, thy hawks and thy hounds, or lockeſt thou it up in the boſome of Chriſts poor members? what uſe makeſt thou of thy honour and greatneſſe, to ſtrengthen the hands of the godly or the wicked? and ſo of all thy other temporal enjoyments; A gracious heart improves them for God; when a Saint prayes for theſe things, he hath an eye to ſome heavenly end. If David prayes for life, it is not that he may live, but live and praiſe God, Pſal. 119 175. When he was driven from his regal throne by the rebellious armes of Abſalom; ſee what his deſire was and hope, 2 Sam. 15.25. The King ſaid to Zadock, Carry back the Ark of God into the City: if I ſhall-finde favour in the eyes of the Lord, he will bring me again, and ſhew me both it and his habitation. Mark, not ſhew me my Crown, my Palace, but the Ark, the Houſe of God.
Secondly, a gracious heart purſues earthly things with a holy indifferency, ſaving the violence and zeal of his ſpirit for the things of heaven; he uſeth the former as if he uſed them not, with a kinde of non-attendency, his head and heart is taken up with higher matters, how he may pleaſe God, thrive in his grace, enjoy more intimate communion with Chriſt in his Ordinances, in theſe he ſpreads all his ſailes, plyes all his oares, ſtrains every part and power: thus we finde David upon his full ſpeed; My ſoul preſſeth hard after thee, Pſal. 63. And before the Ark we finde him dancing with all his might. Now a carnal heart is clean contrary, his zeal is for the world, and his indifferency in the things of God, he prays as if he did not pray, &c. he ſweats in his ſhop, but chills and growes cold in his cloſet; O how hard to pully him up to a duty of Gods worſhip, or to get him out to an Ordinance? No weather ſhall keep him from the market; raine, blow or ſnow he goes thither; but if the Church-path be a little wet, or the aire ſomewhat cold, 'tis apology enough for him if his pue be empty; when he is about any worldly buſineſſe, he is as earneſt at it, as the idolatrous Smith in hammering of his image; who (the Prophet ſaith) worketh it with the ſtrength of his armes, yea, he is hungry, and his ſtrength faileth, he drinketh not, and is faint, Iſa. 44.12. ſo zealous is the muck-worme in his worldly employments, that he will pinch his carcaſe, and deny himſelf his repaſt in due ſeaſon to purſue that; The Kitchin there ſhall wait on the ſhop: But in the worſhip of God, 'tis enough to make him ſick of the Sermon, and angry with the Preacher, if he be kept beyond his houre; here the Sermon muſt give place to the Kitchin: ſo the man for his pleaſures and carnal paſtime, he tells no clock at his ſports, and knows not how the day goes; when night comes, he is angry that it takes him off; but at any heavenly work, O how is the man puniſh't? time now hath got leaden heels he thinks; all he does at a Sermon is to tell the clock, and ſee how the glaſſe runs: if men were not willing to deceive themſelves, ſurely they might know which way their heart goes by the ſwift motion, or the hard tugging and ſlow pace it ſtirs, as well as they know in a boat, whether they row againſt the tyde, or with it.
Thirdly, the Chriſtian uſeth theſe things with a holy feare, leſt earth ſhould rob heaven, and his outward enjoyments prejudice his heavenly intereſt; he eats in feare, works in feare, rejoyceth in his abundance with feare: as Iob ſanctified his children by offering a ſacrifice, out of a feare leſt they had ſinned; ſo the Chriſtian is continually ſanctifying his earthly enjoyments by prayer, that ſo he may be delivered from the ſnare of them.
Thirdly, the Chriſtian is heavenly in his keeping of earthly things. The ſame heavenly Law which he went by in getting, he obſerves in holding them. As he dares not ſay he will be rich and honourable in the world, but if God will; ſo neither that he will hold what he hath, he only keeps them while his heavenly Father calls for them that at firſt gave them: If God will continue them to him, and entaile them on his poſterity too, he bleſſeth God, and ſo he deſires to do alſo when he takes them away. Indeed Gods meaning in the great things of this world, which ſometimes he throwes in upon the Saints, is chiefly to give them the greater advantage of expreſſing their love to him, in denying them for his ſake. God never intended by that ſtrange Providence in bringing Moſes to Pharaho's Court, to ſettle him there in worldly pomp and grandure, (a carnal heart indeed would have expounded Providence, and imported it as a faire occaſion put into his hands by God to have advanced himſelf into the throne, (which ſome ſay he might in time have done,) but as an opportunity to make his faith and ſelf-denial more eminently conſpicuous in throwing all theſe at his heels, for which he hath ſo honourable a remembrance among the Lords Worthies, Heb. 11.24, 25. And truly a gracious ſoule reckons he cannot make ſo much of his worldly intereſts any other way, as by offering them up for Chriſts ſake; however that Traitour thought Maries ointment might have been carried to a better market, yet no doubt that good woman her ſelf was only troubled, that ſhe had not one more precious to poure on her dear Saviours head. This makes the Chriſtian ever to hold the ſacrificing knife at the throat of his worldly enjoyments, ready to offer them up when God calls; over-board they ſhall go, rather then hazard a wrack to faith or a good conſcience; he ſought them in the laſt place, and therefore he will part with them in the firſt. Naboth will hazard the Kings anger, (which at laſt coſt him his life,) rather then ſell an acre or two of land which was his birthright. The Chriſtian will expoſe all he hath in this wotld to preſerve his hopes for another: Iacob in his march towards Eſau, ſent his ſervants with his flocks before, and came himſelf with his wives behinde; if he can ſave any thing from his brothers rage, it ſhall be what he loves beſt: If the Chriſtian can ſave any thing, it ſhall be his ſoule, his intereſt in Chriſt and Heaven, and then no matter if the reſt go, even then he can ſay, not as Eſau to Iacob, Gen. 33.9, 11.I have foreign a great deal, but as Iacob to him, foreign I have all, all I want, all I deſire, as David expreſſeth it; This is all my ſalvation. all and my deſire, 2 Sam. 23.5. Now try, whether thy heart be tuned to this note, does heaven give law to thy earthly enjoyments? wouldeſt thou not keep thy honour, eſtate, no, not life it ſelfe to prejudice thy heavenly nature and hopes? which wouldeſt thou chooſe, if thou couldeſt not keep both, a whole skin, or a ſound conſcience? It was a ſtrange anſwer, if true, which the Hiſtorian ſaith Henry the fifth gave to his Father, who had uſurped the crown, and now dying ſent for this his ſon, to whom he ſaid, Fair Son, take the crown, (which ſtood on his pillow by his head) but God knowes how I came by it: to whom he anſwered, I care not how you came by it; now I have it, I will keep it as long as my ſword can defend it. He that keeps earth by wrong, cannot expect heaven by right.