Forty Sermons, Sermon 13
SERMON XIII. ON PROV. 8. 21.
That I may cauſe thoſe that love me to inherit ſubſtance, and I will fill their Treaſures.
THey are the words of Wiſdom v. 1. and that by Wiſdom At St. Maries Jan. 6. 1655/6. At St. Pauls Apr. 6. 1656.in the beginning of this Book of the Proverbs, eſpecially in this Chapter is meant Jeſus Chriſt the Eſſential Wiſdom of the Father is ſo plain, and the Arguments to prove it are ſo pregnant, that we need not to doubt of it, whatever the Socinians plead to the contrary. But it will ſerve my purpoſe (in what I intend in my handling of this Text) to take it complexively See Arnoldus in Catech. Racco. qu. 22. pag. 212, 213. &c.for Chriſt and his Grace, which is true ſaving Wiſdom, as ſin and iniquity in this whole Book is commonly called folly, and Sinners fools. And ſo the Text (without further Preface) commendeth Chriſt and his Grace to us by a fourfold excellency, which in all other things that we account good, we are wont to be wonderfully taken with, and why ſhould we not be more taken with in Chriſt, in whom they are to be found in greateſt Eminency? They are
1. Reality, and therefore called ſubſtance.
2. Perpetuity. No ſuch things as we uſe to call Moveables, but a laſting, everlaſting inheritance. That I may cauſe to inherit, &c.
3. Fulneſs. I will fill their Treaſures.
4. Freeneſs of the conveyance, for heirs and inheritors are not wont to be purchaſers of what they inherit. All this in Chriſt, and all promiſed to thoſe which love him. That's the qualification of the perſons to whom all this is promiſed, which I ſhall take notice and make uſe of in the application.
The firſt particular affordeth us this inſtruction, That there is a Doct. true, ſolid ſubſtantial reality in Chriſt and his grace, in himſelf and to them that love him; for ſo the words are foreign That I may cauſe to inherit. But what? Is it to inherit the wind? (for ſuch a kind of inheritance ſome come to, cap. 11. 29.) ſome empty airy vanity?
No (you may ſay) it's here meant of outward riches, which Obj. in that Non-age of the Church God uſed to promiſe to his children, and by them to train them up to obedience.
And ſo not only in our ordinary ſpeech Rich men are called ſubſtantial men, but alſo in Scripture phraſe (at leaſt as we tranſlate it) our poſſeſſions, riches or treaſures are called our ſubſtance, Jer. 15. 13. and otherwhere very frequently. Nay (as ſome conceive) this Hebrew word foreign tranſlated here ſubſtance is given to Gold and Rubies, Pro. 20. 15. and therefore accordingly here in the Text by ſubſtance in the beginning of the verſe is meant nothing but that which is expreſſed by treaſures in the end of it, and by neither of them any other thing meant, but outward wealth and riches, which in thoſe dayes God frequently promiſed to his people, and they whilſt they walked with him more uſually enjoyed.
In anſwer to which I only hint theſe few particulars.Sol.
1. That if Godlineſs then have the promiſe of this life as well as of that which is to come, it will be the more deſirable. And if Chriſt the wiſdom of the Father include outward riches in this his promiſe, I hope he will be more valuable, when he is as an aple of gold thus ſet in a picture of ſilver.
2. I add that although God in that non age of the Church did more frequently promiſe and beſtow on his people outward mercies and riches, yet never ſo as to be their true inheritance and ſubſtance; but only ſo as Chriſt and his grace and Salvation was typed out by them and wrapt up in them.
3. I do not find that in any place of the old Teſtament this Hebrew word foreign is neceſſarily to be underſtood of outward riches or ſubſtance; or they called by this Hebrew name, ſure I am they are not in that place mentioned, Prov. 20. 15. foreign doth not ſay that foreign is foreign that gold is ſubſtance, but the word foreign there is a verb ſubſtantive in the ordinary ſenſe of it, Eſt aurum, there is gold, as our Tranſlators render it.
4. Should outward riches any where elſe be called by that or any like name which may ſignify ſubſtance, we muſt neceſſarily conceive and grant that it is (according to the Apoſtles phraſe) ſpoken after the manner of men, according as they are wont to judge and ſpeak of them, which manner of ſpeaking the Holy Ghoſt in Scripture diſdaineth not ſometimes to ſtoop to, and to make uſe of, as when he calls the Moon one of the two great Gen. 1.lights becauſe common people ordinarily think ſo, and the heathen Poets Prophets becauſe they eſteemed them ſo. An uſage Tit. 1.not to be condemned in Scripture, when uſually prectiſed in other moſt approved Authors, with whom loqui cum vulgo was no Soleciſme, nor did they think they abuſed their hearer or reader if they made uſe of the common Nomenclature and of words foreign if but ordinarily though abuſively taken.
5. But if outward riches ſometimes in Scripture be called ſubſtance in the worlds ſenſe, yet (to be ſure) it's never in Gods and the Scriptures own ſenſe, for according to that it ſpeaks of them at a quite other rate, and makes a direct contrary eſtimate of them, and inſtead of judging them to be ſolid ſubſtance, or as (as our Saviour calls it) the true treaſure and our chief ſubſtance, eſteems Luke 16. 11.and calls them foreign the leaſt things, and inſtead of making v. 10.them our own proper inheritance, foreign another mans.v. 12.
And therefore when Jeſus Chriſt here promiſeth to them that love him to make them inherit ſubſtance, we ſhould much wrong both him and ourſelves if we ſhould interpret it only or chiefly of theſe poor little Nothings and Non-entities. No, whether with them or without them he meaneth ſomething infinitely better and more ſubſtantial, though more ſpiritual, in and from himſelf, which muſt be included and is chiefly intended in this his promiſe, and which ſuch of his ſervants as do indeed love him, do as really and ſubſtantially find made good to them in his performance. That there is a ſubſtantial reality in Chriſt and his Grace, in himſelf and to them that love him, that's the point.
And ſo ſeveral Interpreters render the word foreign in the Text by foreign Eſſentia, ſubſtantia, id quod eſt, and eſſe perpetuum and the like, by all endeavouring to expreſs that true ſolid permanent reality, which is in and by …hriſt, that real ſubſtance that is in Him, and that ſolid alſufficient ſubſiſtence, which his ſervants have or may have by him.
And therefore in Scripture up and down, and frequently in this book of the Proverbs compared to ſeveral things, but eſpecially to ſuch as are moſt ſolid and ſubſtantial.
To pearls and precious ſtones, ſuch as are not more precious Prov. 3. 15.than ſolid and durable.
Of metals, to ſilver and the fineſt gold. My fruit is better than gold, yea than fine gold, v. 19. of this chapter. foreign the latter of which words hath ſtrength and ſolidity in its ſignification; ſo ſolid and compact as fire it ſelf can very hardly work upon and Job 22. 25. Grotius. Iſa. 55. 2. Pſal. 104. 16.not at all waſte: ſometimes compared to food: but to bread, not to frothy kickſhaws, but to bread, which is ſolid nouriſhment and the ſtaff of mans life, nor that bread which periſheth, but which endureth to everlaſting life, John 6. 27. ſometimes to Clothing, but it's foreign not a Cobweb Tiffany but durable and ſubſtantial clothing, Iſa. 23. 18.
And in the 18th verſe of this Chapter this Wiſdom ſaith, that with her is foreign Durable Riches. The word tranſlated Riches ſignifieth ſubſtance; but as though that were not enough to expreſs how ſubſtantial this wiſdom was, the Epithet foreign is added, which ſignifieth durableneſs and ſtrength, becauſe things that are ſolid and ſtrong are durable. So here, as though the word ſubſtance were not enough to expreſs the ſubſtantialneſs that is to be found in Chriſt and his Grace, the word foreign is added, which rendreth it hereditary and ſo more durable. Durable Riches there, and here ſubſtance, but durable and hereditary as the Apoſtle calls it, foreign, Hebr. 10. 34. a better and enduring ſubſtance. In the beginning of that verſe you read that thoſe Hebrews for Chriſts ſake had indured foreign, the loſs of their goods, and they are there called foreign, as though they had ſome ſubſiſtence by them; againſt which foreign, he ſets this foreign, this real ſubſtance, which they have in and by Chriſt, which he calleth foreign, a far better ſubſtance, becauſe induring to everlaſting life. The durableneſs of it we ſhall conſider in the third point, and only the ſubſtantialneſs of it in this.
And (for more particular proof) that muſt needs be accounted ſuch, which is ſo,
1. In it ſelf and its being.
2. In its effects and operations.
But thus both ways is Chriſt, and that grace and bliſs which he bringeth with him.
Firſt in himſelf and his own being and eſſence. He is Jehova. Reaſ. 1 That's his Name and Memorial which he will be known by, Hoſ. 12. 5. Exod. 3. 15. a word which ſignifieth his being in and of himſelf, and who gives being to all his words and works. A Noun Subſtantive which hath part of all the Tenſes of the Verb Subſtantive in it, Preſent, Preter, Future, and ſo is in the New Teſtament ſpoken out more at large by foreign, He that is, and was, and is to come, Revel. 1. 8. which, as it telleth you that he reacheth to and infinitely exceedeth all times, ſo that he is ſubſtantial in all. The Hebrews will have that name to be foreign, they dare not, they cannot utter it, I am ſure none of us can comprehend it and riſe up to that tranſcendent Entity which that name points at. It was Chriſt the ſecond perſon of the ſacred Trinity that appeared and ſpake to the Fathers of old, and when he was asked his Name, he anſwered, I am that I am, Exod. 3. 14. many bleſſed and Divine Truths that expreſſion may hold out unto us.
I am hath ſent me unto you. But what is that I am? or what art thou? why he as it were ſubſcribes a blank, and bids you write what you by faith and according to the promiſe would have him to be, or what you ſtand in need of him to be to you. He is foreign, Col. 3. 11. He is All to your faith and wants.
And yet nothing, or ſtands in need of nothing out of himſelf. I am that I am. Logick Rules do not circumſcribe God, nor ſhould our Reaſon. An Identical predication is not here abſurd, but moſt Divine. Nothing is in God out of his Eſſence. Totus Deus eſt tota Eſſentia. All in God is only Eſſence, and All Eſſence: ſo that have we but Him, in Him we have all things.
But to paſs by theſe and ſuch other as may be added, to my preſent purpoſe, from thence I obſerve what I am now treating of, Col. 3. 11. omnibus inſtar omnium, ſuper omnia.That in Chriſt (who there ſpake to Moſes) there is a ſubſtantial reality for the ſupply, and that in ſolidum of all the wants of the Iſrael of God. I am. The Verb Subſtantive expreſſeth how ſubſtantial and real he is, that as God he is foreign. What difference there is between Entity and Reality, let the Metaphyſicians diſpute, but our more Divine Metaphyſicks aſſure us, that both meet in our Saviour, that there is a real ſubſtantial Being in him, and that as he gave all things at firſt their natural being, ſo he is the fountain of all ſpiritual being to his people, and that is no leſs but more real becauſe ſpiritual, as we ſhall ſee hereafter. Here Ens, Ʋnum, verum, bonum convertuntur. There is a real true being and goodneſs, and all in one Chriſt, and all this infinitely tranſcending whatever is in the Creature. He is and had been in himſelf God bleſſed for ever, although he had never by any operation or other manifeſtation of himſelf made it known to the Creature. In Himſelf He is a moſt Real and ſubſtantial Being.
And the more real, becauſe ſpiritual; in this I ſpeak Reaſon Reaſ. 2 and Divinity, which every rational, but eſpecially every ſpiritual man fully aſſents to, but quite croſs and contrary to the groſs apprehenſions and carnal luſts of dull, ignorant, ſenſual, brutiſh men, who are of the Sadducees Religion, who held that there is neither Angel nor Spirit becauſe they can ſee neither, Acts 23. 8. and of Thomas his belief, who unleſs he might ſee in Chriſt's hands the print of the nails, and thruſt his hand into his ſide would not believe. John 20. 25. nor can they any thing (no not of God and Chriſt) but what ſenſe can ſee, or ſenſuality reliſh. Like lips like Lettice, as groſſer bodies feed heartilieſt on groſſer food, and would be pined with dainties, and reliſh that drink beſt, that is thick, and ſtrong, and heady. Of theſe I ſhall again ſpeak a little in the Application. But for the preſent on the contrary to thoſe that are drawn off from theſe more groſs Lees and dregs, either by more refined natural ſpeculation or ſpiritualizing grace, this groſs corporeity hath more of matter and ſo of Potentiality, and leſs of Entity; But the more ſpiritual any thing is, the more of form it hath and ſo more of eſſence and activity, nay a more likeneſs and nearer approximation to God who is a ſpirit, John 4. 24. and therefore the more ſpiritual any thing is, the more Reality and Being there is in it, becauſe more likeneſs to God, who is the moſt perfect and ſupreme being, and therefore the Exemplar of all others. I ſay the more ſpiritual the more real, and therefore whatſoever groſſer heads and hearts think, yet the two moſt ſpiritual things that we as men and as Chriſtians are capable of (and they are learning and grace) are the greateſt realities, and therefore the word foreign which properly ſignifieth ſubſtance, Eſſence, or Being, is in the Old Teſtament often put for Wiſdom. Job 6. 13. 12. 17. 26. 3. Prov. 3. 21, 8. 14.Micah 6. 9. foreign in the Hebrew our Tranſlations render the man of wiſdom: and therefore well may Jeſus Chriſt the Eſſential Wiſdom of the Father and that ſaving Wiſdom which we have by him be here called foreign ſubſtance, or id quod eſt, as Junius tranſlates it, becauſe ſo much the more ſubſtantial, as it is ſpiritual. And this firſt in themſelves.
2. But ſo alſo in their effects and operations, for ſo your rule is. Prout ſe res habet in eſſe, ità in operari, and è converſo: ſuch as the effect is, ſuch is the cauſe alſo when it worketh per ſe, and from its own nature; ſo that if fire really heateth other things, we may ſafely conclude, that it is hot in it ſelf, and accordingly if Chriſt and his Grace put forth real operations on and in us, they muſt be greater realities in themſelves.
Faith is no fancy, but an foreign, Hebr. 11. 1. gives a real ſpiritual ſubſiſtence to things that are not, a ſubſiſtence and firm footing to a believer, who as to all other props and ſupports is utterly ſinking.
Nor are his hopes foreign, not as a Spiders Web, or giving Job 8. 14. 11. 20.up the Ghoſt, as ſome others are called: poor thin conceipts and notions. No. They are as an Anchor ſure and ſtedfaſt, Hebr. 6. 19. at which he rideth ſafely when others are over-whelmed.
Nor is his Love an empty Complement with a Depart in peace, be you warmed and filled, &c. James 2. 16. but that foreign that labour of it which the Scripture ſpeaks of, 1 Theſ. 1. 3. Hebr. 6. 10. that foreign of it by which faith is actuated, Gal. 5. 6. ſheweth that it is in deed and in truth, 1 John 3. 18.
The Imputation of Chriſt's righteouſneſs to us in Juſtification, is not putative, or putatitious, as ſome of us liſp, and the Papiſts ſpeak it out. But an Impriſon'd Debtour would not ſo judge of the imputation of his friends payment made over to him. It's no dream when (with Peter, Acts 12. 9, 10. now fully awake) he ſeeth the priſon doors opened, and himſelf ſet at liberty. He will ſay (becauſe he finds it) to be a happy reality. And ſo doth every pardoned ſinner; when he findeth ſin pardoned, perſon accepted, a reconciled Father ſmiling, and the Comforter witneſſing his peace, he cannot but with much comfort and thankfulneſs ſay that theſe are greateſt realities. Indeed Juſtification is a Relative Grace, and we are wont to ſay that Relationes ſunt minimae Entitatis; but where both Termini and Fundamentum are real, as Chemnitius ſheweth it to be ſo here, though Bellarmine laugh at it with ſcorn, yet a true Believer that feeleth the benefit of it rejoiceth in it with humble thankfulneſs. There is greateſt reality in Gods giving, and in faiths receiving. Chriſt hath really ſatisfied for us, and this is really conveyed and applied to us. In this firſt ſtep (of juſtification) we are brought to be poſſeſſed of Chriſt, and then ſure we are made to inherit ſubſtance.
And if ſuch reality in Juſtification, then it's much more evident even to reaſon and ſenſe in ſanctification, and what followes it, till we come at laſt to Glory. As for inſtance.
1. They work very real changes in the hearts and lives of men, ſo that it cometh to the Apoſtles foreign, Rom. 12. …. to a transformation and renewal, or new molding, and that not only of the outſide looks and geſtures and carriages in an outward form of goodneſs, but even of the mind, yea of the very ſpirit of the mind, Epheſ. 4. 23. of the very inmoſt and chiefeſt of the inward man: ſo that although the convert be no ſuch changling as not to be the ſame man in his natural individuality, and ſo the change in that ſenſe is not ſubſtantial, yet in a true moral and ſpiritual ſenſe it is eminently real. Though it be the ſame ſtring, yet it is quite otherwiſe new tuned, …ll old things being paſt away and all things become new in this new creature, 2 Cor. 5. 17. When the ſpirit of the Lord (which was only a ſpirit of Government) came upon Saul, it is ſaid he was turned into another man, 1 Sam. 10. 6. But when another kind of ſpirit (a ſpirit of real ſanctification) came upon another Saul (or Paul) he was much farther from being the former man he was, and therefore ſaith, foreign, Gal. 2. 20. which Beza and Grotius paraphraſe, Is qui fueram non ſum, I live, but not the ſame man I was, or if you ſay that be not the ſenſe of the Apoſtle in that place, and indeed I doubt it, yet I am ſure it's that which many happy converts find in their hearts and lives, ſo that they may ſay with that convert in Ambroſe, Ego non ſum ego, I am not my ſelf, no… … former ſinful ſelf, I am not more the ſame man that I was, than the new man is the old man, Epheſ. 4. 22, 24. or light is darkneſs, Act. 26. 18. when the Lion is become a Lamb, Iſa. 11. 6. and Ephraim, who was bid let alone as inſeparably joined to Idols, Hoſ. 4. 17. ſaith, what have I to do with Idols? Hoſ. 14. 8. when Paul of a perſecutor is become a Preacher, and Luther a zealous Proteſtant of a monachus inſaniſſimus (as he calleth himſelf) of a mad monk ready (as he confeſſeth) to kill Praefat. in Tom. 1. ſuorum operum.any that in unâ ſyllabâ ſhould detract from the Popes obedience; when the proud are made humble, the froward, meek, the cruel, merciful: yea and ſuch as by their natural tempers and accuſtomed practice were ſometimes moſt unclean, ſenſual and profane, afterwards become eminently holy and ſpiritual and heavenly. Such great changes Lactantius undertakes by the word of Chriſt to make: and ſuch, Chriſt and His Grace hath made in all ages: indeed ſo great that none elſe could make them, and ſo viſibly appearing not only to themſelves and friends, but to the eyes and conſciences of their worſt enemies, that they could not be only notions and phanſies, juggles or outſide hypocritical ſhews and viſards, but greateſt realities, and ſo cleareſt evidences that Jeſus Chriſt is the Amen, the faithful and true witneſs, and Revel. 3. 14.theſe are the real and actual putting of his ſervants into poſſeſſion of part of that inheritance, which he here in the Text bequeathes them; where he promiſeth them that he will cauſe them to inherit ſubſtance.
2. A Second great work which Chriſt and his Grace work, and thereby ſully manifeſt their true and eminent reality, is the quieting of Believers hearts, and this triple. 1. In ſatisfying their deſires. 2. In comforting them in their griefs and anguiſhes in this life. 3. In moſt fully and eminently perfecting all in glory.
1. In ſatisfying the deſires of our Souls, and they as we are men This is all my deſire. 2 Sam. 23. 5.are very large, but as Believers, and ſo far more enlarged by the Divine ſpirits breathings, are in a manner infinite. Now painted viands will not ſatisfie a real appetite, nor will a man that is hungry indeed, though he dream of eating when he is aſleep, be Iſa. 29. 8.ſatisfied with it when he is awake.
Indeed corporal food may ſatisfy bodily hunger: a beaſt may have a belly full; but that muſt be ſolid not frothy traſh, elſe you will ſoon again be hungry, as ſome of late have told us of the Gage.luſcious fruits in America; or they are very much diſtempered bodies and appetites, which ſuch ſtuff can ſa….
Phanſie may be ſatisfied with phantaſms as children may be quieted with toyes and rattles, but the intellectual appetite is more both curious and ſerious, and in ſome things is not quieted without ſolid demonſtrations, and yet in ſome other things takes up in very thin and empty notions, eſpecially (ſuch is our ſelf love) if they be our own, as Caſaubon ſome where profeſſeth that he In Athenaeis.was fully apaid for all his labours in his ſtudies with the content he took by one poor Criticiſm; and Hadrian the Cardinal when he meets with an Aliud, or Aliter or ſuch like particle well De modo lat. loq p. 19.ſet, he thinks he hath found a Jewel.
But thoſe more divine hungrings and thirſtings, which the ſpirit of God really raiſeth in the hearts of his people, are not ſatisfied with ſuch husks and puff-paſts, which do rather feed eſuriem animae than eſurientem animam. Wherefore do you ſpend money for that which is not bread, and your labour for that which ſatisfieth not? ſaith the Prophet, Iſa. 55. 2. It muſt be bread the ſtaff of man's life, which upholdeth the bodily life, and it muſt be the true bread of life which came down from heaven, John 6. 32, 33.which only can ſatisfie the truly hungring ſoul and feed it to everlaſting life. And that Chriſt and his grace both is and doth. His fleſh is meat indeed, and his bloud drink indeed, John 6. 55. foreign, nay foreign panis ſuperſubſtantialis, as ſome tranſlate and expound that in Matth. 6. 11. Chriſt is ſubſtantial, ſuperſubſtantial bread, that really and more than ſubſtantially feeds and ſatisfieth the hungry ſoul, his grace, his peace and the light of his countenance do abundantly fill and feaſt its longing deſires and appetite. As for me I will behold thy face in righteouſneſs, I ſhall be ſatisfied when I awake with thy likeneſs, ſaith David, Pſal. 17. 15. I have all and abound, I am full, ſaith Paul, Phil. 4. 18. when he had taſted of Chriſt's ſweetneſs in a ſmall preſent which they had ſent him: and therefore he appears to be ſubſtance whileſt he thus ſubſtantially ſatisfieth our vaſteſt deſires. But of this more in the ſecond point; in which we ſhall conſider of his fulneſs, which in the latter part of the verſe he promiſeth ſhall fill our Treaſures.
2. By affording ſolid comfort in our moſt preſſing, pinching, ſmarting griefs and anguiſhes of inward or outward man. He is a ſubſtantial real friend indeed who can and will help at a dead lift. The true God puts counterfeit Idols upon this trial of their being God by doing good or evil, Iſa. 41. 23. and bids their worſhippers go to them to deliver them in the time of their tribulation, Judg. 10. 14. It's but an hollow reed which breaks, and rather Iſa. 36. 6.wounds than ſupports when ſuch weight is laid on it: but it's a ſolid foundation that then will be able to keep us up from ſinking. Such is Chriſt and his Grace, cureth Peter's wives mother in the Matth. 8. 15.height of a fever: and when Peter himſelf was now ſinking, immediately ſtretcheth out his hand and ſaveth him, eaſeth and quieteth Matth. 14. 30. V. 27.the heart in outward ſufferings, (he then ſaid foreign ego ſum, when in a ſtorm he ſaid foreign) and reviveth the Soul now dying away in ſenſe of God's anger, and other inward anguiſhes, Job 33. 18. to 26. Theſe real felt Cures plainly evidence how able and ſubſtantial a Phyſician Chriſt is, (not as they Job 13. 4. foreign Phyſicians of no value) and how ſoveraign phyſick his grace and peace are. And withal it preventeth or anſwereth an Objection which a profane heart may be ready to make againſt all this that hath been ſaid, viz.
That theſe we ſpeak of are ſilly, frantick, or at beſt moping Obj. melancholick men, their troubles are but fond and weak imaginations, and therefore their both deliverances and deliverers may be anſwerable, not real, but only imaginary, and ſo the Childs pin-prick becauſe he is ſilly and it is nothing may be blown whole, and the melancholick man's Incubus whileſt he is drowſing may feel very heavy and ſeem dreadful; which as ſoon as he openeth his eyes vaniſheth. Like to theſe ſome may conceive all the wounds and burdens of Chriſtians troubled Conſciences but melancholick fancies, and gloomy ſhadows, and as little ſubſtantialneſs in their Cure, tied with a ſtraw and looſed with a feather; and therefore may look at Miniſters as ſo many jugling Mountebanks, who to gain more repute or to make a living of it with fleight of hand, tie ſuch falſe knots, which are as eaſily untied and looſed, and then cry out, Digitus Dei hic, or as they of Simon Exod. 8. 19. Acts 8. 10.Magus, foreign, This is the great power of God.
To which I anſwer, Anſ.
That it is too true, that too often the maladies of many of God's people do ariſe from ignorance and from melancholick miſtakes, and like imaginary cauſes, which with Gods bleſſing ſometimes by a very little light and help may be cured, as the Bugbears which the frighted man thought he ſaw in the dark, by a little candle-light brought in are driven away.
1. But yet ſometimes the effects of thoſe weak and imaginary cauſes may prove very real and ſtrong: ſuch as ſometimes poſe the ableſt Phyſician's skill to Cure what they work in the Body, as in ſome real Diſeaſes and diſtractions from frights cauſed by ſome vain Bugbears. And none but Jeſus Chriſt our Phoebus, and only Phyſician, can remove the ſad effects of them in ſome mens Souls, ſo that he ſhines out to be the true ſun of Righteouſneſs, in that he can bring healing to them in his wings, Mal. 4. 2.
2. Nor are all their maladies melancholick fancies. When the Arrows of the Almighty-ſtuck faſt in Jobs heart, and the poyſon Job 6. 4.thereof drunk up his ſpirit, they were more than the Child's pinprick that was before ſpoken of: not to be blown whole, but only by the ſpirit's breathing. And when God's wrath lay heavy upon the Pſalmiſt, and his hand preſſed him ſore, it was more than Pſal. 88. 7. 38. 2.the melancholick man's conceited night-mare.
Nor was Ananias a Jugler ſent by Chriſt to play tricks with Paul, when he was ſent to ſupport and comfort him in that agony Acts 9.he then was in. The wounds of many a poor Sinner's Conſcience have been real and very deep, nor were they painted fires that the Martyrs have been broiled in. Real tranſcendent anguiſhes in both kinds they have been, that many of God's people have been exerciſed with, when nothing but realities could ſatisfie or comfort, and both Scripture and Church-ſtory all along, and the manifold experiences of God's people in all ages have abundantly teſtified, that in the worſt of them Chriſt hath ſtood by them and ſupported them, and thereby proved himſelf a real friend. His Grace, and Peace, and Joy, have been real Cordials to their ſad hearts, ſo as to inable them to indure thoſe torments, not only with patience, but with joy and glorying. Sure faith was the ſubſtance of things not ſeen, and when the wind or breathing of the ſpirit did blow them on and lift them up ſo ſtrongly, it was ſomething fully felt by them, when not ſeen by others.
3. Nor laſtly let us conceive them as ſo many frantick or ſilly dull men, more obſtinate than honeſt, like Hereticks that will rather part with their life than their opinion, or more honeſt than wiſe to harden themſelves againſt ſufferings, and prodigally to have thrown away their lives which they might have ſaved and have been no loſers. David in Scripture-account was a wiſe man, and 1 Sam. 18. 14. 1 Kings 4. 31.Heman is there reckoned up amongſt the wiſeſt, who underwent theſe anguiſhes, and the Martyrs (whatever the wiſe men of the world think) were no fools, needleſly to caſt away their precious lives that they might ſave their more precious ſouls; No dull thick-skinned fools as not really to feel thoſe tortures, nor ſuch ſilly fools as to conceit themſelves into a fools paradiſe of fancied comforts and joyes. No, as their ſufferings for Chriſt abounded, ſo their Conſolations abounded by Chriſt, 2 Cor. 1. 5. both were very real and eminent, and thereby Chriſt really and eminently manifeſted to them and to all the world how ſolid and ſubſtantial that comfort is which he, his grace and preſence brings, and that in the eſtimate of wiſeſt men, and that when they are fit to judge moſt wiſely, and that is in trial of afflictions, for vexatio dat intellectum, in death it ſelf, and hora mortis is hora veritatis, then the very Heathens (as ſome diſpute) were wont to divine, and therefore there is more hope that true Chriſtians might better then underſtand what is truth. The night the Greeks call foreign as the fitteſt time for men to apprehend and judge aright of things, and in this late evening of a Chriſtians life, he (as well as ſome other worſe men) ſee truth more clearly than in all the former brighteſt day of their life. Then it is that wiſeſt Chriſtians when they have had their beſt wits moſt about them, have moſt fully found, ſeen and felt moſt real comforts and joyes from Chriſt and his Grace in the midſt of moſt really felt anguiſhes, ſo that when with Job they are made to poſſeſs months of vanity, Job 7. 3.and weariſome nights on ſuch ſick death-beds, even then from what realities they find in Chriſt and his grace and peace they can feelingly and joyfully ſay in the words of the Text, that they inherit ſubſtance. This bread of life is the ſtaff of life in a weak mans hand, when he is fainting, and ſtrengtheneth his heart when now dying.
3. And if Chriſt be found to be thus real and ſubſtantial to us in this our vain life and in the worſt of it, then doubt not but that when he hath once gotten us into Heaven, we ſhall then find that he hath there cauſed us to inherit ſubſtance. Whilſt we are here, we are all the while but in our non-age, and the beſt that we poſſeſs here, is but the earneſt of our inheritance which we are there to enter upon, Epheſ. 1. 14. and then if the earneſt be ſo great, what will be the inheritance? The Apoſtle ſaith that it is incorruptible, undefiled, that ſadeth not away, but reſerved 1 Pet. 1. 4.in heaven for us. And all that, ſpeaks it to be ſolid and ſubſtantial. And ſo we read that the New Jeruſalem lieth four-ſquare, Revel. 21. 16. and the wall hath twelve foundations, v. 14. and the building of it of Jaſper, v. 18. all the gates ſo many pearls, and the ſtreet, pure gold, v. 21. all ſo ſolid, that they plainly ſhew how ſubſtantially there Chriſt provideth for us. Oh how maſſy will that Crown of Glory be? what will not that foreign 2 Cor. 4. 17.foreign weigh down? Here I may ſpeak much, but never enough fully to ſet out the reality and tranſcendency of that bliſs, which Heaven affords, and what Chriſt and his preſence will be there to us to eternity. Deus & coelum non patiuntur Hyperbolen: and therefore I forbear, and only ſay, make us but ſure of Chriſt whilſt we live, and of Heaven when we die, and ſo both now and then we ſhall be able to ſet our ſeal to this truth, and to the truth of Chriſt in it, that this his promiſe in the Text is yea and Amen, faithfully promiſed, and both here and eſpecially in Heaven fully and ſubſtantially made good; when Chriſt ſhall at the laſt day ſay, Come ye bleſſed, inherit the Kingdom. His hand will perform what his mouth here in the Text promiſeth, that he will make them that love him to inherit ſubſtance.
And then happy art thou O Iſrael, who is like unto thee? as Ʋſe 1 Moſes ſpake, Deut. 33. 29. For ever and thrice happy are they who (as the Text deſcribes them) love Jeſus Chriſt and that really and in ſincerity, for whom this ſubſtance, theſe ſubſtantial ſure mercies of David are provided for an inheritance. Whilſt others in the worlds vain Dialect are called the ſubſtantial men, be you well ſatisfied with this ſubſtance, and although others deride you for ſatisfying your ſelves with thin empty notions (as they count them) of ſpiritual joyes and comforts (which they cannot ſee) in a crucified Chriſt which they cannot skill of, yet if the coverous man (one of the words ſubſtantial men) when others hiſs at him can yet applaud himſelf when he looks on his Populus me ſibilat, &c.money in his Cheſt, how much more may they who only covet Jeſus Chriſt and his grace, bleſs themſelves or God rather, when they find this ſolid true treaſure in their hearts? He that ſhould fill his barns with the gayes and flowers of the field, would have but a pining crop of it, whilſt he that is ſtored with ſolid grane will have wherewith to ſubſiſt when all that chaff is blown away in a windy day. Give me therefore the Oak, which when the winter froſt or the violent ſtorm hath made it caſt its leaves, hath yet its ſubſtance in it, Iſa. 6. 13. And whatever other matters the men of this world may have and I want, yet let Jeſus Chriſt (according to the former particulars) make a bleſſed and real change in my heart and life, in my greateſt wants ſatisfie my deſires, which their fulneſs increaſeth, and quiet my heart in my inward or outward anguiſhes, which the thought of their former plenty aggravateth: will he pleaſe to be but my comfort in death, and my portion in heaven, theſe will be true ſolid realities, and I will both here and for ever in heaven with humble and chearful thankfulneſs ſay, that whatever circumſtantials I have wanted, yet he hath made good this his word to me, that he hath cauſed me to inherit ſubſtance. There is ſubſtance and reality in Chriſt, and therefore if thou loveſt and enjoyeſt him, as Solomon ſaith, Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for thou art really a moſt ſubſtantial happy, bleſſed man.
But yet more bleſſed, if thou beeſt and carrieſt thy ſelf anſwerably.