Forty Sermons, Sermon 14
SERMON XIV. ON PROV. 8. 21.
AND this leadeth to The ſecond Application of this point, which diſcovereth to At St. Maries April, 27. 1656.us a double miſcarriage, and preſſeth upon us a double contrary duty. For if in Chriſt there be ſuch real and ſubſtantial worth Ʋſe. 2 and eminency, our ſin is 1. not making him in this reſpect the object and matter of our choice, 2. the pattern of our imitation.
Our firſt and great miſcarriage is in our choice, that it is not of 1 Sin.Chriſt and his grace, in whom there is ſuch real and ſubſtantial worth; but of ſin, and the content of the creature, in which there is at the beſt ſo much vanity and emptineſs.
1. For ſin. It's a very painted harlot without the leaſt true and real beauty. Indeed it looks and ſpeaks big and promiſeth The Devil promiſeth and ſeemeth to give Gold which proves but leaves and traſh, falſe in what he promiſed (content) but real only in what he concealed and that's miſery.very fair, even all precious ſubſtance. Prov. 1. 13. What! ſubſtance! precious ſubſtance! and all precious ſubſtance! they are very great words and promiſes, as great as Chriſt himſelf could make; as the fooliſh woman in the latter end of Prov. 9. inviteth followers with the ſame words that wiſdom did in the beginning of it. And as Chriſt calleth himſelf I am, Exod. 3. 14. ſo the falſe Chriſts they ſay foreign, Luke 21. 8. But they are herein falſe Prophets, for the Scripture of truth ſpeaks far otherwiſe of them, and calls them by other truer names, as deceitful luſts, Epheſ. 4. 22. and lying vanities, Jonah 2. 8. So far from any ſubſtantial goodneſs in them, of which they are ſuch privations, as that they fall ſhort of any true real entity. For certainly ſin is no ſubſtance.
2. And for all Creature-contents how unſubſtantial they all are we may learn from the Names, which the Scripture gives them.
1. foreign Pſal. 39. 6. Images, Pictures, which uſe to flatter and at beſt (as they are called) are but counterfeits, have only a reſemblance, but no reality, if (as you call it) to the life, yet not to truth.
2. Schemes and Faſhions, 1 Cor. 7. 31. though in faſhion, yet vain, fickle, and which ſoon paſs-away.
3. Shadows, 1 Chron. 29. 15. which indeed oft ſhew greater than the body, but are only from the intercepting of heaven's light, and ſo have nothing of ſubſtance in them, fly as we move, yea and decline, though we ſtandſtill.
4. Fumi umbra the ſhadow (not of a great rock, as Chriſt is, Iſa. 31. 2. but) of a fleeting cloud, and of ſmoak preſently ſcattered.
5. Nay foreign, not only a ſhadow, but which is more vain, the very dream of … ſhadow.
6. And ſo the Scripture oft expreſſeth our content in them by dreams, Job 20. 8. Pſal. 73. 20. than which (though ſometimes pleaſing, yet) nothing is more confuſed and empty, and at the firſt opening of our eyes quite vaniſh.
7. To this purpoſe alſo it is, that they are called Phanſies, Act. 25. 23. as indeed of all our needleſs ſuperfluities, what is more than for ſupply of neceſſities and moderate delight, is it any thing but mere phanſie? And is any thing more vain and empty? Is there any ſubſtantial reality in that which is only fantaſtical and merely imaginary?
8. The Scripture goeth yet further, and calls them nullities, Non-entities, Nothings foreign ye rejoice in a thing of nought, Amos 6. 13. foreign That which is not, Prov. 23. 5. that are either nothing in themſelves, or in caſe we lay our ſtreſs on them, to us will prove nothing, or worſe, a very ſpiders web, Job 8. 14, 15. which if laid hold on will be ſure not to uphold, but it may be will poyſon the hand that graſps it, (in Titulo pharmacum, in pixide venenum.)
9. A very lie that hath no reality and truth in it, Pſal. 62. 9. belie their Names, as in thoſe elegant Antonomaſies in which the Prophet much delighted, Micah 1. If they ſpeak evil, they will make them good. Aphrah in the duſt, v. 10. and Achzib will in this ſpeak true, it will be a lie, v. 14. but if they promiſe good, they will lie to purpoſe and perform the quite contrary. Sapher beauty naked and aſhamed. Zaanan will not go forth though it be Bethezel a next neighbour, v. 11. This is Pharaoh and all his multitude, Ezek. 31. 18. but a noiſe, Jer. 46. 17. that makes an hubbub in the world, but ends in ſilence. O quantum eſt in rebus inane! How much vanity is there in all ſuch things! And yet how much more in our vainer hearts? light flies to be ſo catcht in ſuch cobwebs, to build all our preſent comforts and all our hopes for eternity upon no more ſubſtantial but upon theſe ſandy foundations of ſinful or bare outward pleaſures, profits, and ſuch like enjoyments, that we ſhould be ſuch fools as to exchange foreign, to part with that maſſy tried gold which our Saviour profers, as the rude Savages do for glaſs beads, or ſuch gay nothings. Mittamus animum ad illa quae aeterna ſunt, contemnamus omnia quae adeò pretioſa non ſunt, ut an Seneca Epiſt. …9.ſint omnino dubium ſit.
Are they but ſhews, pictures, and counterfeits? then as we laugh at children for taking pictures for live men, ſo even children may pitty us for theſe more childiſh miſtakes, even ſenſeleſs Idolatries; for ſo Idolaters are condemned in the Scriptures for worſhipping painted Idols, Ezek. 23. 14, 15. Alas! the whole world is now like their Chambers of imagery, Ezek. 8. 12. hung round about with ſuch painted Idols, Nothings foreign, which all ſorts from all quarters fall down to and worſhip, and have not ſo much knowledge and conſideration as to ſay, Is there not a very lie at our right hand, Iſa. 44. 18. to 21.
Are they ſhadows, and how hard do ſuch deluded fools as we are graſp them? Pro Junone nubem, foreign the dream of a ſhadow. They afford the ſhadow, and our vain hearts bring the dream, as Pſal. 39. 6. the vain world was a vain ſhew, and the vain man foreign conſtantly inſtantly walketh and trudgeth on it.
That what we uſe to ſay of a man dreaming, that he is gotten into another world, a world of fancies, may be too truly affirmed of a world of men moſt waking, if we do but think of our phantaſtical garbs, faſhions, behaviours, our whimſical opinions and practices, and (which is worſe) in the things of God, and (which is worſt of all) whilſt we place our Religion and the power of God himſelf in them, do we not live in a world of phanſies? like men that look through a triangular glaſs, what pleaſing orient colours do they ſee? and whilſt we look through theſe falſe glaſſes, what gayes and brouches do we fancy? And thus with the fooliſh woman Akko talk ſo long to our ſelves in the glaſs that we prove Fairy-Queens, or inchanted Knights: and then whatever Tragelaphi, Chimera's or the moſt prodigious crack-braind Fancies are greateſt Realities and moſt Divine myſteries; but no part of this ſubſtance in the Text, which Chriſt the wiſdom of the Father promiſeth to make them that love him poſſeſſors of.
Thus are we deluded and gulled with vain ſhadows and fancies, and as ſometimes all Egypt was ſcattered over with Iſraelites gathering of ſtraws, Exod. 5. 12. ſo the whole World is now ſpread over with ſuch as are no better imployed, with Boys running amain after Bees or painted Butter-flies, that have either a wing to fly away from him, or a ſting if caught to wound him. And thus whileſt they truſt in vanity (as Eliphaz ſaith) vanity is their recompence, Job 15. 31. and vexation to boot.
But that's not all. Beſides this vanity there is this further vexation, that whiles theſe ſuperficial vanities are thus purſued, that which is ſubſtantial and real, Chriſt and his Grace and Peace are undervalued, neglected, it may be oppoſed and hated, as thoſe ſick of the Pica whileſt they feed on traſh, forſake more ſolid and wholſome food, and the Prodigal when he came to his husks had run away from his father's houſe, where there was bread enough to ſatisfie him.
And the Reaſon is becauſe they that are after the fleſh mind or ſavour only the things of the fleſh, Rom. 8. 5. but skill not of the things of the ſpirit, becauſe they are ſpiritually diſcerned, 1 Cor. 2. 14. Chriſt and his Grace are of ſuch a ſpiritual Nature, and therefore are not fit proviſion for ſenſual luſts, which are taken with groſs, corporal, ſenſible objects. To ſuch eyes Chriſt had no beauty in him to be deſired, Iſa. 53. 2. As the hungry Plowman muſt have ſomething that hath cut in it, you pine him with dainties, ſo here theſe ſpiritual dainties that we partake of by feeding on Chriſt by faith, living on God by hope, looking up to heaven in prayer, eſpecially if joined with repentance for thoſe things which a carnal heart rejoiceth in, and reformation and mortification, and denial of thoſe luſts, which all the comfort of his life is wrapt up in, and if the Kingdom of God conſiſt in righteouſneſs, and peace, and joy in the Holy Ghoſt, theſe are (as to Gallio) but words and Acts 18. 15.names; too thin notions for ſuch croſs groſs apprehenſions. A heart that is ſenſual and carnal, cannot skill of things that are ſo ſpiritual.
But are they therefore the leſs ſubſtantial? was Chriſt's, and ſhall our Bodies after their Reſurrection be leſs real Bodies, becauſe more ſpiritual? 1 Cor. 15. 44. Are Angels and our own Souls no real Beings, becauſe they cannot be ſeen with bodily eyes? A ſubſtantive may be ſuch, if underſtood, though not felt or heard. Is there nothing to be had in Heaven, becauſe no bodily meat and drink, ſleep or ſuch like pleaſures that we here delight in? God is moſt bleſſed without all theſe. And our Saviour ſpeaks of drinking of the fruit of the Vine new in his Father's Kingdom, and he told Mat. 26. 29.his Diſciples that he had meat which they knew not of, John 4. 32. and he hath ſuch even here for his, that ſuch ſtrangers think not of. Joh. 14. 27.(Things maximae Entitatis are leaſt comprehenſible.)
And therefore ſeeing there is no defect in Chriſt, let us be the more ſenſible of and humbled for this woful ſinful defect in our ſelves, in thus wronging and undervaluing him, whileſt we thus prefer theſe empty vanities and fine nothings before him, committing th…ſe two great evils, which God is doubly and bitterly diſpleaſed with, in forſaking the living fountain, and ſitting down Jer. 2. 13.by the broken Ciſtern, graſping ſhadows, and letting hold go of that ſubſtance, which the Text here ſpeaks of. In which dangerous miſtake let us ſadly take notice
1. Of our original miſcarriage which hath begotten this in its own image. Our firſt ſlip in that great Fall began here. Eve was Gen. 3. 6.taken with the ſeeming beauty of the forbidden fruit, and with an imaginary conceit of becoming like God in the eating of it; and ſo turning away from the God of Truth, both ſhe and we have been naturally purſuing vain ſhews and lying vanities ever ſince, like the Prodigal in the Goſpel, who leaving his Father's houſe where was bread enough. was brought to his empty husks, and we that were created foreign in the image of God, Gen. 1. 27. to have kept cloſe with him in an uninterrupted union and communion, are now the men that do foreign walk in a vain ſhew, as the Pſalmiſt ſpeaks, Pſal. 39. 6. and (as the Prophet ſaith) in the light of our own fire and the ſparks which we have Iſai. 50. 11.kindled, which like ignes fatui, in theſe wild vagaries lead us into precipices, end in darkneſs, and ſo we lie down in ſorrow. Which leadeth to the ſecond thing it ſhould put us in mind of, as of our firſt fall, to be humbled for it, ſo
2. Of our laſt irrecoverable ruine unleſs we take the better care to prevent it, without which taken, this pidling with theſe toyes and trifles will be a ſad foregoing ſign and means of it.
The ſick man draweth faſt on to death when he beginneth foreign floccos vellere to be picking and plucking the flocks of his covering, and no ſurer way to drown the man that is fallen into the River than for him to lay faſt hold on the weeds or ſuch like traſh that are at the bottom of it. By catching at the ſhadow thou loſeſt the ſubſtance, and by building on the ſand thou falleſt ſhort of the City which hath foundations.
This therefore being our great ſin, and the inlet of all our miſery, 1. Duty.our contrary duty is, ſeeing man thus walketh in a vain ſhew, ſeriouſly and heartily with the Pſalmiſt to ſay and pray, And now Lord what wait I for? my hope is in thee, Pſal. 39. 6, 7. my hope is in thee, my deſire is after thee, thou art my choice and portion. I have none in heaven but thee, and there is none on earth that I deſire beſides thee: My fleſh and heart faileth (as all Pſal. 73. 25, 26.vain outſide comforts will) but thou art the ſtrength, the ſolid rock of my heart, … and my portion for ever. Count Gold as duſt, and then God will be foreign ſilver of ſtrength to thee, See Grotius in locum.Job 22. 24, 25.
And therefore to all poor deluded ſouls, that are gulled and cheated with theſe ſhining ſhells, theſe painted Sepulchres that Matth. 23. 27, 28.ſeem to be what they are not, but what they are (as our Saviour ſaid of them) they appear not; be that meſſage ſent which Elijah Luke 11. 44.did to Ahaziah, Is it becauſe there is no God in Iſrael, that thou 2 Kings 1. 3, 6.haſt ſent to Baalzebub the God of Ekron? Is there not that in the true God which can really and ſubſtantially ſatisfy you, that you betake your ſelves to Baalzebub, ſuch Gods of flies, ſuch vain nothings? oh knock at the head of ſuch empty veſſels, and hear how hollow they ſound; ſet down cyphers at the foot of the Account under all ſuch Items. Leave off to feed on wind, and to fill Hoſ. 12. 1.our bellies with the eaſtwind, which will rather gripe and wring Job 15. 2.than feed and ſatisfy us, and for any ſubſtantial real good to be had by them they are but Tanquams, are but as if they were what they ſeem to be.
And therefore let our carriage to them be accordingly, Rejoice in them as if we rejoiced not, and uſe them ſo as though we uſed them not, for elſe we ſhall abuſe them, 1 Cor. 7. 30, 31.
But on the contrary, really and in good earneſt betake we our ſelves to Jeſus Chriſt, that what others have in the ſhadow we may have in the ſubſtance, as what Nebuchadnezzar ſaw in a dream, Dan. 2. Daniel ſaw in a viſion, Dan. 8. 1, 2, 3. And therefore as you may obſerve when other Countries traded with Tyrus in other commodities and many of them ſuperfluities, Ezek. 27.Judah and the land of Iſraels trade with them was in the ſtaples commodities of Minnith and Pannag, honey and oyl and balm, in the ſubſtantial neceſſaries for man's life. So whileſt others ſeek ſhells and cockles on the Sea-ſhore, let the wiſe merchant ſeek foreign goodly pearls, Matth▪ 13. 45. and when he hath found foreign, that one of greateſt price, v. 46. even Jeſus Chriſt, let him deal for That, and rather ſell all than not buy it. So he himſelf counſelleth the Church of Laodicea, which was taken too much with glittering outſides, to buy of him gold tried in the fire, Revel. 3. 18. that is to be had in him, which is ſolid in it ſelf, and which we may ſubſtantially live of. Oh when ſhall we be ſo wiſe as to lay aſide our falſe ſick appetites to other flaſhy poyſoned Cates, and once to hunger after and to feed heartily on the bread of life; on that which is really good, that ſo our ſouls Iſa. 55. 2.may delight themſelves infatneſs, to be no longer flitting from one temporary empty contentment to another, but by fully cloſing once with Chriſt we may (as it is in the Text) inherit ſubſtance.
But this is not all: there is a further ſin and contrary duty, Ʋſe 2 which this Truth calls upon us as ſadly to take notice of. For if 2. Sin and Duty.in Chriſt there be ſuch real and ſubſtantial worth and excellency, our ſin and miſcarriage will not only be in our miſtake of the object, in our making choice of other empty vanities before him or inſtead of him, but alſo in our not anſwering this his ſubſtantial reality in our heart and life, though we ſhould have pitched upon him, and made our choice of him.
And the contrary Duty in the General is, that as Chriſt is ſubſtance, ſo we look to it that we anſwerably be ſubſtantial Chriſtians, i. e. really, ſeriouſly, and in good earneſt godly: not contenting our ſelves with a form of godlineſs, and mean while wanting, or denying the power of it, 2 Tim. 3. 5. that we be as ſolid grane, and not light empty chaff on Chriſt's floor, not bare Nominals, but Reals, that what the Apoſtle ſaith of Love, may b… 1 John 3. 18…/3be ſaid and made good of our whole Chriſtianity, that it be not in word and in tongue, but indeed and in truth. Again I ſay it, that our care muſt be that as Chriſt here promiſeth to make us inherit ſubſtance, ſo we prove real, ſolid, ſubſtantial Chriſtians. And for further diſcovery and direction herein, I ſhall briefly touch upon ſome particulars in reference to
1. Our underſtandings and Judgments.
2. Our hearts and affections.
3. Our outward Converſations in our words and profeſſions, behaviours and actions.
And firſt as to our Ʋnderſtandings and Judgments, I name only two particulars, which come croſs to that ſolid reality which ſhould be in a ſubſtantial Chriſtian, and is really in Chriſt.
1. A weak doubtful heſitancy, and eſpecially a more looſe and profane Scepticiſm in the things of God and Chriſt. The former is to be more pitied in weak or young Chriſtians, upon whom the ſun of Righteouſneſs is not yet riſen to any conſiderable height, or not ſhined out in more full brightneſs, and then it is the early dawning or darker day: tanquam in re creperâ, they are doubtful and ſtumbling in the dark, have not their ſenſes exerciſed to Hebr. 5. 12, 13, 14.diſcern, ſo clearly to apprehend, or ſo ſolidly and reſolvedly to judge and conclude, and ſo are ſubject to waver and doubt with thoſe two Diſciples, foreign, we truſted that it had been Luke 24. 21.he: Theſe, I ſay, are to be pittied and helped.
But as for Pyrrh…es Scholars who abound every where in this looſe age, thoſe foreign, who will reſolvedly affirm or determine nothing but to doubt, and query, and queſtion all, not only in Ph…loſophy, but in Divinity, and that in the moſt ſolid and ſ…bſtantial points of it, as the Soveraignty of God in his Decrees and Providence. God's free grace if it ſeem in the leaſt to intrench on our free will, the imputation of the firſt Adam's ſin to our guilt, and of the ſecond Adam's righteouſneſs to our Juſtification, and the like, in which the true Believer hath the moſt ſolid foundation of his moſt eſtabliſhed peace, and therefore with him are amongſt thoſe foreign, moſt ſurely believed, and moſt firmly built Luke 1. 1.upon; for ſuch I ſay, as do thus, foreign and queſtion and diſpute all into uncertainties, and ſo draw faſt down to flat Atheiſm, we ſhould reject them and abhor their attempt, which would ſever Ens and verum, and deſpoil Chriſt, in whom the Text ſaith, there is ſubſtantial Entity of his infallible verity.
And therefore on the contrary our duty is, if we would be anſwerable to him, to ſtand faſt on ſo firm a ground-work; and as he foreign a founded founded ſtone, Lapis fundatiſſimus, a moſt Iſa. 28. 16.founded Corner ſtone, and a moſt firm foundation, ſo he expects that we ſhould grow up to that foreign both foreign, Col. 2. 2. and foreign, Hebr. 10. 22. and foreign, Hebr. 6. 11. the full aſſurance of knowledge as well as hope, and faith, that we be not carried Epheſ. 4. 14.away with every wind of Doctrine; or be led away with the errour of the wicked, falling from our ſtedfaſtneſs; but be firmly built on 2 Pet. 3. 17.ſo ſubſtantial a foundation, and eſpecially in fundamentals to be confirmed, reſolved, ſolid Divines as well as Chriſtians.
2. A Second particular as to our underſtandings which ſuits not with this ſubſtance in the Text, nor that anſwerable ſubſtantialneſs that ſhould be in every true Chriſtian, is when the whole or main ſubſtance of all our Religion is in taking up and maintaining ſome Notions and Opinions, and it may be ſome new lights and high ſpeculations, concerning which we are not (as the Scepticks were, in the former particular) at an indifferency, but preſs them with utmoſt intention, as if in them were the marrow, kernel, the very heart and ſubſtance of all godlineſs, as in truth it is the whole of many of thoſe who now moſt pretend to godlineſs, who by being of ſuch or ſuch a Sect, opinion or perſuaſion do meaſure their own and others Saintſhips, like them, 1 Tim. 1. 4. who gave heed to fables and endleſs genealogies, doubting about queſtions, and oppoſitions of ſcience falſly ſo called, 1 Tim. 6. 4, 20. which is far enough from that laying up a good ſolid ſubſtantial foundation, which the Apoſtle exhorted to in the verſe foregoing. Were the bare knowledge and confeſſion of moſt ſolid truths ſufficient, Satan may go for a Saint. But if the whimſies, and airy or fiery fancies of weak or hot heads may go for ſound and ſolid Religion, it would be a very thin empty frothy thing, not this ſubſtance which the Text ſpeaks of. The Aſtronomers Phaenomena in heaven may be of ſome good uſe, but ſuch in our brains will never light us thither. Let therefore ſuch Spaniſh Alumbradoes or Engliſh Illuminates pleaſe themſelves Caſaubon Enthuſiaſme p. 131.in ſuch fantaſtical attainments. On the contrary let it be the care of every one that would prove a ſubſtantial Chriſtian, by all good means to attain to a ſolid judgment of ſaving truth, and not reſt there neither, but becauſe Theologia is not ſcientia ſpeculativa but practica, and becauſe in Scripture-uſe verba ſenſûs affectum & effectum connotant, words of knowledge and ſenſe imply affection, and Divinity is an art of living, and not only of bare knowing, as many of us as would be ſolid Divines and ſubſtantial Chriſtians, (as the lamenting Churches eye affected her heart, Lament. 3. 54. ſo) let our knowledge effectually preſs on to earneſt affection, and real action, which leadeth on to the other two Heads before mentioned.
2. And as concerning our hearts and affections, two things alſo either fall ſhort of or come croſs to that ſubſtantialneſs which is to be expected from them, whom Chriſt cauſeth to inherit ſubſtance.
1. The firſt is a weak faint liſtleſneſs and deadneſs in the outgoings of our ſouls to Chriſt, an heartleſs velleity, a wiſhing and a woulding, rather than any true and hearty willing: Balaam's wiſhes, Numb. 23. 10.the ſluggards deſires, half deſires, which in Gods account are Prov. 21. 25.none; as Gods people when with a weaned remiſneſs they cloſe with the things of this world, they rejoice as though they rejoiced not, 1 Cor. 7. 30. So when our deſires and affections to Chriſt do ſo freeze in our boſoms, they come ſhort of this foreign this Eſt in the Text; they are, and they are not. When we ſay and profeſs that Chriſt is ſuch ſolid food, his fleſh, foreign meat indeed, and we bring ſuch flaſhy deſires and ſuch faint appetites to him, what do we but make men believe that either he is not found food, or at leaſt that we have but ſick ſtomachs? He not ſubſtance, or we not ſubſtantial Chriſtians?
2. But Secondly, There is another diſtemper in this kind, which wanteth not for ſtrength, but yet in ſubſtance. The wind no ſolid ſubſtantial body, yet may be very violent and impetuous: ſuch a flatulency there is in many mens ſpirits, which makes a ſhew of a great deal of real zeal and ſtrength of affection for God and Chriſt, and yet is nothing but an empty ſwelling tympany, an impetuous violence to proſecute our own deſires, opinions and wayes, and to bear down whatſoever rather diſpleaſeth us than what offendeth God. Such was Jehu's zeal, and 2 Kings 10. 16. Luke 13. 14.the Ruler of the Synagogue his indignation, and the more to diſcover the unſubſtantialneſs of it, it's uſually not about the foreign the weightier things of the law, and ſuch as concern the ſubſtance and power of godlineſs; but about circumſtances and externals, or other leſs and lighter matters, as it was with the Phariſees about their Mint and Aniſe and Phylacteries, and ſo now is with the Papiſts about their Ceremonies and Traditions, and with many amongſt us about ſome niceties in Church government and outward forms and other curious Punctilioes, which are at a great diſtance from the heart and ſoul and ſubſtance of Religion. Here we have heat enough and too much, a feveriſh heat but not kindly and natural, fire, but ſuch as proves wild-fire, making a blaze in lighter ſtraw, but ſuch as putteth all into a combuſtion. Oh beware of ſuch a dangerous miſtake, as to take the violence of an unmortified paſſion for the power and ſubſtance of ſaving grace.
And therefore if ever we would attain to ſolid and ſubſtantial evidence of it, our contrary care and effectual indeavour muſt be
1. Contrary to that coolneſs and indifferency of our affections to Chriſt to riſe up to more ſtrong and earneſt outgoings of our Souls after him, ſuch as the Scripture expreſſeth by hungrings and thirſtings, and longings, breathings, breakings, pantings, and faintings after God; not a faintneſs of indifferency, but a fainting upon our being ſpent in eagereſt purſuits of what we cannot fully overtake, that it cometh not to I am and I am not, but as Chriſt named himſelf I am, ſo with truth and reality I can eccho back Exod. 3. 14.again and ſay, Lord I am, I am; really and in good earneſt with ſtrongeſt b…nt of my Soul, I am for thee, and ſo indeclinably and earneſtly move towards thee, that I ſhall not be quiet till I reſt in thee. I do not meaſure ſubſtance by quantity, nor judge of truth of grace by the degree; though ſome now will needs wholly place it in it. There is the true eſſence and ſubſtance of a man in a weak Child, and weak deſires after Chriſt may be true and ſerious, if this weakneſs be occaſioned from other hinderances, and not from an indifferency, but ſtill giving Chriſt the Soveraignty. But yet ſuch weakneſs ſhould not be reſted in, but over-grown, and more ſtrong and earneſt workings of the heart to be grown up to, if we would have more real and ſubſtantial, at leaſt more ſenſible evidences of the life and power of godlineſs.
2. Nor muſt we ſatisfie our ſelves with this. There was ſtrength enough and in ſome reſpects too much in that impetuous flatulency of ſome men's ſpirits, which was the ſecond miſcarriage before noted. But therefore contrary to it our care muſt be, if we would have evidence of true, ſolid, ſubſtantial godlineſs, that this ſtrength of paſſion do not only bluſter towards others, but that it produceth real and ſubſtantial effects in our own hearts, and that we find and feel it ſo doing, for as they are wont to ſay, that Tactus eſt fundamentum vitae ſenſitivae, ſo real felt inward effects in the Soul, are ſureſt evidences of a true ſpiritual life alſo; ſuch as were before-mentioned in the doctrinal part of this point as ſubſtantial and real effects and operations of Chriſt in us, are to this purpoſe to be really felt and expreſſed by us.
A ſerious and hearty making out after Chriſt, indeed and in good earneſt; working that really in us which Nature cannot effect, and hypocriſie but ill favouredly counterfeit: which may evidence to others, as leaſt to our ſelves, that God is in us, foreign of a truth, as the Apoſtle ſpeaks, 1 Cor. 14. 25. really changing our hearts, and powerfully mortifying our luſts, that we may be (not as that foreign, 2 Pet. 2. 18. but) foreign, free indeed, as it is John 8. 36. ſubſtantially ſatisfying the vaſt deſires of our Souls, and thereby evidencing that Chriſt is to us foreign, not only ſawce (as he is to Hypocrites, and many Politicians) but meat indeed.
And as ſubſtantially ſupporting and comforting us in greateſt exerciſes and faintings, either in life or death; a friend in ſuch ſtraits, as we are wont to ſay, is a friend indeed. And ſuch we expreſs and proclaim Chriſt to be, when we can experimentally know him by his Name I am, and find him to be All, when all elſe is nothing, though with them, Hebr. 10. 34. we be ſpoiled of all other goods, yet then Chriſt makes good this his word, To thoſe who ſo love him, he maketh them to inherit ſubſtance.
3. For our outward carriage and Converſation, contrary to this ſubſtance, is empty outſide formal Ceremoniouſneſs and ſuperficial Hypocriſie.
1. For the firſt, What a glaring ſhew did the Phariſee make in his Phylacteries and Tephilims, the Pope in his Pontificalibus? What a Pageant and Puppet play is their Maſs; and what an heap of light chaff is their Corpus Juris Canonici? And yet as of old, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are theſe, in theſe and ſuch like outward ſervices and circumſtances ſuch weight laid as though they had been the very heart, and life, and ſubſtance of godlineſs, whileſt thoſe who moſt preſt them were the moſt real and bitter Enemies of the power of grace, and many of the people who moſt doated on them were moſt debauched and furtheſt off from the leaſt ſhew of it, but (that I may uſe Tertullian's words) did impietatis ſecreta ſuperficialibus officiis abumbrare, and although they did drink and drab, and live in all abominable filthineſs, yet if they could take Sanctuary in ſuch Church-Formalities, which could let them alone in their luſts (miſſa non mordet) if they could bow and cringe, and be ready at their poſtures in the Church, and on their Death-Bed receive their Maker and be abſolved, and when dead be buried in a Fryers Cowl, all was ſafe enough. All this only the Whores gariſh dreſs, far from the Spouſes ſubſtantial and durable clothing as it's called, Iſa. 23. 18.
But I forbear now to ſpeak further of this, becauſe although little do we know how ſoon our giddineſs and Romes Emiſſaries, through God's juſt judgment may again bring us to ſuch vanities, for the preſent we are gotten to a quite contrary extream of all rudeneſs and irreverence in God's outward ſervice, as though there were no mean between affected finicalneſs and right down ſordidneſs. The Apoſtles foreign might make up this 1 Cor. 14. 40.foreign, this great gulf, and keep us from ſinking either into Idolatry and ſuperſtition on the one hand, or Profaneneſs on the other. But again I muſt ſay, Now no more of that ſuperficial Ceremoniouſneſs in God's ſervice.
2. And rather let me ſpeak a little of the vizard of hypocriſie in our outward profeſſion and carriage, directly oppoſite to ſubſtantial Chriſtianity: a ſin which (as he ſaith) is the worſt of all to be accuſed of by God, but the beſt by men, who too often would pin it on the ſleeve of all profeſſion and moſt odiouſly of ſincere profeſſors. So Job with his friends is an hypocrite, and Chriſt with Matth. 27. 63.the Jews but a Deceiver, and as ſoon as ever a Chriſtian was eſpied, ſtatim illud de trivio, foreign, and I wiſh we might not have not only in the ſtreets and other places, but too often alſo in the Pulpit, the power of godlineſs wounded through the ſides, and under the name of hypocriſie. But yet this falſe ſin may be too truly charged on too many by better men, and I fear never on more than now in this falſe age, in which there are not more ſlips minted in our Coin than in Religion; and none cry out more of Forms than thoſe that are greateſt Formaliſts. If not totus mundus exercet hiſtrioniam, yet in our little World too too many prove Stage-Players, that act parts in Masks and Viſards with a great deal of the form but a very little of the power of godlineſs; all ſhew, and no ſubſtance; ſuch ſhadows uſing to be moſt in brighteſt Sun-ſhine, and in Bernard's judgment make up that Daemonium Serm. 6. in Pſ. 91.meridianum. But I muſt not here enlarge on the many ugly deformities of ſuch mens ſins, and how monſtrous ſuch viſards make them. All that I have occaſion from the matter in hand to touch on, is, what contrariety they bear to this ſubſtantial reality which is in Chriſt, and ſhould be in all the true ſolid members of his Body; whereas on the contrary theſe men may be fitly compared to Sodom's trees and fruit, which Chryſoſtom ſaith, Hom. 8. in 1. ad Theſſal.are Trees and no Trees, fruit and yet no fruit: all in ſhew, but nothing in ſubſtance. And therefore would we write according to the Copy in the Text, and according to the exemplar which we there have in Chriſt, our care and endeavour ſhould be in our whole courſe and carriage inſtead of theſe vain ſhews and non-ſignificant overtures, really to expreſs ſo much of Chriſt as may declare him to be ſubſtance, and our ſelves ſubſtantial Chriſtians; that Religion and Grace is not an Idea or a vain frothy Notion, but a real, vital, energetical principle: and therefore to every one that nameth the name of Chriſt, and makes profeſſion of his grace, I muſt ſay, Loquere ut videam, ut ſentiam. Say and do, appear and be, as Chriſt ſaid to his Diſciples, Luke 24. 39. Behold my hands and feet that it is I, handle me and ſee me, for a ſpirit hath not fleſh and bones as you ſee me have: ſo the true Diſciples of Chriſt may be able to ſay to all beholders, and to moſt quick-ſighted and moſt ſuſpicious Enemies. Come near and look, and mark diligently that it is I, that I am really my ſelf and what I ſeem for, that I am not a Ghoſt or a Phantaſm, or a Counterfeit, which hath not ſuch real Evidences, and ſolid demonſtrations of Chriſt and his Grace, which you ſee I have.
That my heart is right, when my life expreſſeth righteouſneſs and true holineſs, Epheſ. 4. 24.
That my profeſſion is ſincere, when my Converſation really maketh it good, and ſo the Gnomon and the Clock go both together.
That in my words and promiſes (with the Apoſtle) I do not uſe lightneſs, that with me there ſhould be Yea and Nay: but according 2 Cor. 1. 17. Matth. 5. 37. See Grotius in locum.to my Saviour's Precept, my Communication is Eſt, Eſt. That although I do not ſwear, yet I am a ſubſtantial man of my word, that upon it any man may know where to have me.
And in the conſtant tenour of my life and carriage I am a ſquare man, a ſolid Chriſtian, that notwithſtanding ſome leſſer variations (which the beſt Load-ſtone hath) I in the general point right, pretend to no more than my life makes good in a ſtable frame, and way of down-right-godlineſs.
Whileſt I can really, vitally, vigorouſly act for God in general and particular calling.
And if he pleaſe to call to it, am enabled as couragiouſly to ſuffer for him, and ſtedfaſtly to hold faſt, foreign, the beginning of my confidence (or ſubſtance, as the word is, and Ambroſe renders it) and that unto the end, Heb. 3. 14.
This, This is to be a Chriſtian indeed and in good earneſt, which really and actually inſtateth us in this bequeſt in the Text, in which Chriſt promiſeth to cauſe them who love him to inherit ſubſtance.