The Christians in Complete Armor, Religious treatise · Introduction 4 · Chapter 13
CHAP. XIII. An Exhortation to the purſuit of heaven and heavenly things.
Ʋſe 3 THirdly, Is it heaven and all that is heavenly that Satan ſeeks to hinder us of? let this provoke us the more earneſtly to contend for them. Had we to do with an enemy that came only to plunder us of earthly trifles, would honours, eſtates, and what this world affords us ſtay his ſtomack, it might ſuffer a debate (in a ſoule that hath hopes of heaven,) whether it were worth fighting to keep this lumber: but Chriſt and heaven, theſe ſure are too precious to part withal upon any termes. Ask the Kingdom for him alſo, ſaid Solomon to Bath-ſheba, when ſhe begg'd Abiſhag for Adonijah. What can the devil leave thee worth if he deprive thee of theſe? and yet I confeſſe I have heard of one, that wiſhed God would let him alone, and not take him from what he had here: Vile Brute! the voice of a ſwine and not a man, that could chuſe to wallow in the dung and ordure of his carnal pleaſures, and wiſh himſelf for ever ſhut up with his ſwill in the hogs coat of this dunghil earth, rather then leave theſe to dwell in Heavens Palace, and be admitted to no meaner pleaſures, then what God himſelf with his Saints enjoy. It were even juſt if God gave ſuch brutes as theſe a ſwines face to their ſwiniſh hearts: But alas, how few then ſhould we meet that would have the countenance of a man? the greateſt part of the world (even all that are carnal and worldly,) being of the ſame minde, though not ſo impudent as that wretch, to ſpeak what they think. The lives of men tell plain enough that they ſay in their hearts, it is good being here, that they wiſh they could build Tabernacles on earth for all the manſions that are prepared in heaven. The tranſgreſſion of the wicked ſaid in Davids heart, that the feare of God, was not before them, Pſal. 36.1. and may not the worldlineſſe of a muck-worm ſay in the heart of any rational man, that heaven and heavenly excellencies are not before their eyes or thoughts? O what a deep ſilence is there concerning theſe in the converſations of men! Heaven is ſuch a ſtranger to the moſt, that very few are heard to enquire the way thither, or ſo much as ask the queſtion in earneſt, what they ſhall do to be ſaved. The moſt expreſſe no more deſires of attaining heaven, then thoſe bleſſed ſouls now in heaven do of coming again to dwell on earth; Alas, their heads are full of other projects, they are either as Iſrael, ſcatter'd over the face of the earth to gather ſtraw, or buſied in picking that ſtraw they have gathered, labouring to get the world, or pleaſing themſelves with what they have got. So that it is no more then needs to uſe ſome arguments to call men off the world, to the purſuit of heaven, and what is heavenly.
Firſt, for earthly things, it is not neceſſary that thou haſt them; that is neceſſary which cannot be ſupplied per vicarium, with ſomewhat beſides it ſelf. Now there is no ſuch earthly enjoyment, but may be ſo ſupplied, as to make its room more deſirable then its company. In Heaven there ſhall be light and no Sun, a rich feaſt and yet no meat, glorious robes and yet no cloathes, thete ſhall want nothing, and yet none of this worldly glory be found there; yea, even while we are here, they may be recompenced; thou mayeſt be under infirmities of body, and yet better then if thou hadſt health: The Inhabitant ſhall not ſay, I am ſick, the people that dwell therin ſhall be forgiven their iniqui…y, Iſa. 33.34. Thou mayeſt miſſe of worldly honour, and obtain with thoſe Worthies of Chriſt, Heb. 11. a good report by faith, and that is a name better then of the great ones of the earth: thou mayeſt be poor in the world, and yet rich in grace, and Godlineſſe with content is great gaine. In a word, if thou parteſt with thy temporal life, and findeſt an eternal, what doeſt thou loſe by the change? but heaven and heavenly things are ſuch as cannot be recompenced with any other. Thou haſt a heavenly ſoul in thy boſome, loſe that, and where canſt thou have another? There is but one heaven, miſſe that, and where can you take up your lodging but in hell? One Chriſt that can lead you thither, reject him, and there remains no more ſacrifice for ſinne. O that men would think on theſe things! Go ſinner to the world, and ſee what it can afford you in lieu of theſe; may be it will offer to entertain you with its pleaſures and delights; O poor reward for the loſſe of Chriſt and heaven! Is this all thou canſt get? doth Satan rob thee of heaven and happineſſe, and only give thee this poſie to ſmell on as thou art going to thy execution? will theſe quench hell-fire, or ſo much as cool thoſe flames thou art falling into? who but thoſe that have foredone their underſtandings, would take theſe toyes and new nothings for Chriſt and heaven? while Satan is pleaſing your fancies with theſe rattles and bables, his hand is in your treaſure, robbing you of that which is only neceſſary; 'Tis more neceſſary to be ſaved then to be; better not to be then to have a being in hell.
Secondly, earthly things are ſuch, as it is a great uncertainty, whether with all our labour we can have them or not. The world, though ſo many thouſand years old, hath not learn't the Merchant ſuch a method of trading, as that from it he may infallibly conclude he ſhall at laſt get an eſtate by his trade: nor the Courtier ſuch rules of comporting himſelf to the humour of his Prince, as to aſſure him he ſhall riſe. They are but few that carry away the prize in the worlds lottery, the greater number have only their labour for their paines, and a ſorrowful remembrance left them of their egregious folly, to be led ſuch a wilde gooſe chaſe after that, which hath deceived them at laſt. But now for heaven and the things of heaven, there is ſuch a clear and certain rule laid down, that if we will but take the counſel of the Word, we can neither miſtake the way, nor in that way miſcarry of the end. As many as walk by this rule, peace be upon them, and the whole Iſrael of God. There are ſome indeed who run, and yet obtain not this prize, that ſeek & find not; knock and find the door ſhut upon them but it is, becauſe they do it either not in the right manner, or in the right ſeaſon. Some would have heaven, but if God ſave them he muſt ſave their ſins alſo, for they do not mean to part with them; and how heaven can hold God and ſuch company together judge you; As they come in at one door, Chriſt and all thoſe holy ſpirits with him would run out at the other. Ungratful wretches, that will not come to this glorious feaſt, unleſſe they may bring that with them, which would diſturb rhe joy of that bliſſeful ſtate, and offend all the gueſts that ſit at the Table with them, yea, drive God out of his own manſion-houſe. A ſecond ſort would have heaven, but like him in Ruth, ch. 4. v. 2, 3, 4. who had a minde to his Kinſman Elimelechs land, and would have paid for the purchaſe, but he liked not to have it by marrying Ruth, and ſo miſſed of it: Some ſeem very forward to have heaven and ſalvation, if their own righteouſneſſe could procure the ſame, (all the good they do, and duties they performe they lay up for this purchaſe) but at laſt periſh, becauſe they cloſe not with Chriſt, and take not heaven in his right. A third ſort are content to have it by Chriſt, but their deſires are ſo impotent and liſtleſſe, that they put them upon no vigourous uſe of means to obtain him, and ſo (like the ſluggard) they ſtarve, becauſe they will not pull their hands out of their boſome of ſloth to reach their food that is before them: for the world they have mettal enough, and too much, they trudge far and near for that, and when they have run themſelves out of breath, can ſtand and pant after the duſt of the earth, as the Prophet phraſeth it, Amos 2.7. But for Chriſt and obtaining intereſt in him, O how key-cold are they! there is a kinde of cramp invades all the powers of their ſoules when they ſhould pray, hear, examine their hearts, draw out their affections in hungrings and thirſtings after his grace and Spirit. 'Tis ſtrange to ſee how they even now went full ſoop to the world, are ſuddenly becalm'd, not a breath of winde ſtirring to any purpoſe in their ſoules after theſe things, and is it any wonder that Chriſt and Heaven ſhould be denied to them that have no more mind to them? Laſtly, ſome have zeal enough to have Chriſt & Heaven, but it is when the Maſter of the houſe is riſen, and hath ſhut to the door, and truly then they may ſtand long enough rapping, before any come to let them in. There is no Goſpel preached in another world; but as for thee poor ſoul, who art perſwaded to renounce thy luſts, throw away the conceit of thy own righteouſneſſe, that thou mayeſt run with more ſpeed to Chriſt, and art ſo poſſeſt with the excellency of Chriſt, thy own preſent need of him, and ſalvation by him, that thou panteſt after him more then life it ſelf; In Gods Name go on and ſpeed, be of good comfort, he calls thee by name to come unto him, that thou mayeſt have reſt for thy ſoul. There is an office in the Word, where thou mayeſt have thy ſoule and its eternal happineſſe enſured to thee: Thoſe that come to him, as he will himſelf in no wiſe caſt away, ſo not ſuffer any other to pluck them away. This day (ſaith Chriſt to Zaccheus) ſalvation is come to thy houſe, Luke 19.9. Salvation comes to thee (poore ſoul) that openeſt thy heart to receive Chriſt, thou haſt eternal life already, as ſure as if thou wert a glorified Saint, now walking in that heavenly City. O Sirs, if there were a free trade proclaimed to the Indies, enough gold for all that went, and a certainty of making a ſafe voyage, who would ſtay at home? But alas, this can never be had: all this, and infinitely more may be ſaid for heaven; and yet how few leave their uncertain hopes of the world to trade for it; what account can be gigiven for this, but the deſperate atheiſme of mens hearts? they are not yet fully perſwaded whether the Scripture ſpeaks true or not, whether they may relie upon the diſcovery that God makes in his Word of this new-found land, and thoſe mines of ſpiritual treaſure, there to be had as certain. God open the eyes of the unbelieving world, (as he did the Prophets ſervants,) that they may ſee theſe things to be realities and not fictions; 'tis faith only that gives a being to theſe things in our hearts. By faith Moſes ſaw him that was inviſible.
Thirdly, earthly things when we have them, we are not ſure of them; like birds, they hop up and down, now on this hedge, and anon upon that, none can call them his own: rich to day, and poor to morrow: In health when we lie down, and arreſted with pangs of death before midnight: Joyful Parents, one while ſolacing our ſelves with the hopes of our budding poſterity, and may be ere long knocks one of Jobs meſſengers at our door to tell us they are all dead; now in honour, but who knows whether we ſhall not live to ſee that butied in ſcorn and reproach? The Scripture compares the multitude of people to waters, the great ones of the world ſit upon theſe waters; as the ſhip floates upon the waves, ſo do their honours upon the breath and favour of the multitude; and bow long is he like to ſit that is carried upon a wave? one while they are mounted up to heaven, (as David ſpeaks of the ſhip) and then down again they fall into the deep. We have ten parts in the King, (ſay the men of Iſrael,) 2 Sam. 19.45. and in the very next verſe, Sheba doth but ſound a trumpet of ſedition, ſaying, We have no part in David, no inheritance in the ſon of Jeſſe, and the winde is in another corner preſently: for it's ſaid, Every man of Iſrael went up from after David, and followed Sheba. Thus was David cried up and down, and that almoſt in the ſame breath. Unhappy man he, that hath no ſurer portion then what this variable world will afford him. The time of mourning for the departure of all earthly enjoyments is at hand, we ſhall ſee them as Eglons ſervants did their Lord, fallen down dead before us, and weep becauſe they are not. What folly then is it to dandle this vaine world in our affections, whoſe joy like the childes laughter on the mothers knee, is ſure to end in a cry at laſt, and neglect heaven and heavenly things which endure for ever? O remember Dives ſtirring up his pillow, and compoſing himſelf to reſt, how he was call'd up with the tydings of death, before he was warme in this his bed of eaſe, and laid with ſorrow on another, which God had made for him in flames, from whence we hear him roaring in the anguiſh of his conſcience. O ſoule, couldeſt thou get but an intereſt in the heavenly things we are ſpeaking of, theſe would not thus ſlip from under thee; heaven is a Kingdom that cannot be ſhaken, Chriſt an abiding portion, his graces and comforts ſure waters that faile not, but ſpring up unto eternal life. The quailes that were food for the Iſraelites luſt ſoon ceaſed, but the rock that was drink to their faith followed them; this rock is Chriſt: make ſure of him and he will make ſure of thee, he'll follow thee to thy ſick-bed, and lie in thy boſome, chearing thy heart with his ſweet comforts, when worldly joyes lie cold upon thee, (as Davids cloathes on him) and no warmth of comfort to be got from them. When thy outward ſenſes are lock't up, that thou canſt neither ſee the face of thy dear friends, nor hear the counſel and comfort they would give thee, then he will come (though theſe doors be ſhut) and ſay, Peace be to thee my dear childe; feare not death or devils, I ſtay to receive thy laſt breath, and have here my Angels waiting, that aſſoon as thy ſoule is breathed out of thy body, they may carry and lay it in my boſome of love, where I will nouriſh thee with thoſe eternal joyes that my blood hath purchaſed, and my love prepared for thee.
Fourthly, earthly things are empty and unſatisfying. We may have too much, but never enough of them, they oft breed loathing, but never content and indeed how ſhould they, being ſo diſproportionate to the vaſt deſires of theſe immortal ſpirits that dwell in our boſomes? A ſpirit hath not fleſh and bones, neither can it be fed with ſuch, and what hath the world, but a few bones covered over with ſome fleſhly delights to give it? The leſſe is bleſſed of the greater, not the greater of the leſſe. Theſe things therefore being ſo far inferiour to the nature of man, he muſt look higher if he will be bleſſed, even to God himſelf who is the Father of ſpirits. God intended theſe things for our uſe, not enjoyment; and what folly is it to think we can ſqueaze that from them, which God never put in them? They are breaſts, that moderately drawn, yield good milk, ſweet refreſhing, but wring them too hard, and you will ſuck nothing but winde or blood from them. We loſe what they have, by expecting to finde what they have not; none find leſſe ſweetneſſe and more diſſatisfaction in theſe things, then thoſe who ſtrive moſt to pleaſe themſelves with them. The cream of the creature floats a top, and he that is not content to fleet it, but thinks by drinking a deeper draught to finde yet more, goes further to ſpeed worſe, being ſure by the diſappointment he ſhall meet to pierce himſelf through with many ſorrows. But all theſe feares might happily be eſcaped, if thou wouldeſt turn thy back on the creature, and face about for heaven: labour to get Chriſt, and through him hopes of heaven, and thou takeſt the right road to content, thou ſhalt ſee it before thee, and enjoy the proſpect of it as thou goeſt, yea, finde that every ſtep thou draweſt nearer and nearer to it; O what a ſweet change wouldeſt thou finde? As a ſick man coming out of an impure unwholeſome climate, where he never was well, when he gets into freſh aire or his native ſoile: ſo wilt thou finde a cheering of thy ſpirits, and reviving thy ſoule with unſpeakable content and peace. Having once cloſed with Chriſt, firſt the guilt of all thy ſinnes is gone, and this ſpoil'd all thy mirth before; all your dancing of a childe, when ſome pin pricks it will not make it quiet or merry; well, now that pin is taken out which robbed thee of the joy of thy life. Secondly, thy nature is renewed and ſanctified; and when is a man at eaſe, if not when he is in health? and what is holineſſe, but the creature reſtored to his right temper, in which God created him? Thirdly, thou becomeſt a childe of God, and that cannot but pleaſe thee well (I hope) to be ſon or daughter to ſo great a King. Fourthly, thou haſt a right to heavens glory, whither thou ſhalt ere long be conducted to take and hold poſſeſſion of that thy inheritance for ever, and who can tell what that is? Nicephorus tells us of one Agbarus, a great man, that (hearing ſo much of Chriſts fame, by reaſon of the miracles he wrought,) ſent a Painter to take his picture, and that the Painter when he came was not able to do it, becauſe of that radiancy and divine ſplendor which ſate on Chriſts face. Whether this be true or no, I leave it; but to be ſure, there is ſuch a brightneſſe on the face of Chriſt glorified, and that happineſſe which in heaven Saints ſhall have with him, as forbids us that dwell in mortal fleſh to conceive of it aright, much more to expreſſe; 'tis beſt going thither to be informed, and then we ſhall confeſſe we on earth heard not halfe of what we there finde, yea, that our preſent conceptions are no more like to that viſion of glory we ſhall there have, then the Sunne in the Painters table, is to the Sunne it ſelf in the Heavens. And if all this be ſo, why then do you ſpend money for that which is not bread, and your labour for that which ſatisfieth not, yea, for that which keeps you from that which can ſatisfie? Earthly things are like ſome traſh, which doth not only not nouriſh, but take away the appetite from that which would. Heaven and heavenly things are not reliſhed by a ſoule vitiated with theſe. Manna, though for deliciouſneſſe called Angels food, yet but light bread to an Egyptian palate. But theſe ſpiritual things depend not on thy opinion, O man, whoever thou art (as earthly things in a great meaſure do) that the value of them ſhould riſe or fall as the worlds exchange doth, and as vain man is pleaſed to rate them; think gold dirt, and it is ſo; for all the royal ſtamp on it, Count the ſwelling titles of worldly honour (that proud duſt brags ſo in) vanity, and they are ſuch: but have baſe thoughts of Chriſt, and he is not the worſe; ſlight heaven as much as you will, it will be heaven ſtill, and when thou comeſt ſo far to thy wits with the Prodigal, as to know which is beſt fare, husks or bread; where beſt living, among hogs in the field, or in thy Fathers houſe, then thou wilt know how to iudge of theſe heavenly things better, till then go and make the beſt market thou canſt of the world, but look not to finde this pearle of price, true ſatisfaction to thy ſoul in any of the creatures ſhops; and were it not better to take it when thou mayeſt have it, then after thou haſt wearied thy ſelf in vaine in following the creature, to come back with ſhame, and may be miſſe of it here alſo, becauſe thou wouldeſt not have it when it was offered?
VERSE 13.
Wherefore take unto you the whole Armour of God, that ye may be able to withſtand in the evil day, and having done all to ſtand.
THe Apoſtle in theſe words re-aſſumes his former Exhortation mentioned, verſe 11. and preſſeth it with a new force, from that more particular diſcovery which he gives of the enemy, verſe 12. where like a faithful Scout he makes a full report of Satans great power and malice, and alſo diſcloſeth what a dangerous deſign he hath upon the Saints, no leſſe then to deſpoil them of all that is heavenly: from all which he gives them a ſecond Alarm, and bids them Arme, arme, Wherefore take unto you, &c. In the words conſider,
Firſt, the exhortation with the inference, Wherefore take unto you the whole Armour of God.
Secondly, the argument with which he urgeth the exhortation, and that ſs double.
Firſt, That ye may be able to withſtand in the evil day.
Secondly, having done all to stand; that is, both able to fight, and able to conquer. As for the firſt general, the Exhortation, we ſhall wave it as to the ſubſtance of it, being the ſame with what we have handled, v. 11. only there are two obſervables which we ſhall lightly touch. The one from the repetition of the very ſame exhortation ſo ſoon, one verſe only interpoſed. The other from the verbe the Apoſtle uſeth here, which being not the ſame with v. 11. affords a different note. There it is▪ foreign, here, foreign.