Forty Sermons
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 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 satisfy a real appetite, nor will a man that is hungry indeed, though he dream of eating when he is asleep, be 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 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 toys 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 was fully apaid for all his labors 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 set, he thinks he hath found a Jewel.
But those more divine hungerings 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 labor 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, which only can satisfy the truly hungering soul and feed it to everlasting life. And that Christ and his grace both is and doth. His flesh is meat indeed, and his blood drink indeed, John 6. 55. 〈 in non-Latin alphabet 〉 , nay 〈 in non-Latin alphabet 〉 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 whilst he thus substantially satisfieth our vastest desires. But of this more in the second point; in which we shall consider of his fullness, 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, Judge. 10. 14. It's but an hollow reed which breaks, and rather 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 height of a fever: and when Peter himself was now sinking, immediately stretcheth out his hand and saveth him, easeth and quieteth the heart in outward sufferings, (he then said 〈 in non-Latin alphabet 〉 ego sum, when in a storm he said 〈 in non-Latin alphabet 〉 ) 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. 〈 in non-Latin alphabet 〉 Physicians of no value) and how sovereign physic 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, frantic, or at best moping [Obj.] melancholic 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 melancholic man's Incubus whilst 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 melancholic 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 juggling 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 Magus, 〈 in non-Latin alphabet 〉 , 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 melancholic mistakes, and like imaginary causes, which with God's 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 men's 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 melancholic fancies. When the Arrows of the Almighty-stuck fast in Jobs heart, and the poison 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 the melancholic man's conceited night-mare.
Nor was Ananias a Juggler sent by Christ to play tricks with Paul, when he was sent to support and comfort him in that agony 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 satisfy 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 enable them to endure 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 frantic or silly dull men, more obstinate than honest, like Heretics 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 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, needlessly 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 joys. 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 itself, 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 〈 in non-Latin alphabet 〉 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 joys 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, 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 man's 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 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 show how substantially there Christ provideth for us. Oh how massy will that Crown of Glory be? what will not that 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 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 [Use 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 yourselves with thin empty notions (as they count them) of spiritual joys 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 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 satisfy my desires, which their fullness 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 forever in heaven with humble and cheerful 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 thyself answerably.
SERMON XIV. ON PROV. 8. 21.
AND this leadeth to The second Application of this point, which discovereth to us a double miscarriage, and presseth upon us a double contrary duty. For if in Christ there be such real and substantial worth [Use. 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 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 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 Christ's they say 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 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 show 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 smoke presently scattered.
5. Nay 〈 in non-Latin alphabet 〉 , 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 anything but mere fancy? And is anything 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 〈 in non-Latin alphabet 〉 ye rejoice in a thing of naught, Amos 6. 13. 〈 in non-Latin alphabet 〉 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 poison 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 neighbor, 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 catched 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 〈 in non-Latin alphabet 〉 , to part with that massy tried gold which our Savior proffers, as the rude Savages do for glass beads, or such gay nothings. Mittamus animum ad illa quae aeterna sunt, contemnamus omnia quae adeo pretiosa non sunt, ut an sint omnino dubium sit.
Are they but shows, pictures, and counterfeits? then as we laugh at children for taking pictures for live men, so even children may pity 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 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 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 show, and the vain man 〈 in non-Latin alphabet 〉 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 fancies? like men that look through a triangular glass, what pleasing orient colors 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 ourselves in the glass that we prove Fairy-Queens, or enchanted 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 employed, 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 whilst they trust in vanity (as Eliphaz saith) vanity is their recompense, 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 whilst they feed on trash, forsake more solid and wholesome food, and the Prodigal when he came to his husks had run away from his father's house, where there was bread enough to satisfy him.
And the Reason is because they that are after the flesh mind or savor 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 wrapped 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 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 Savior speaks of drinking of the fruit of the Vine new in his Father's Kingdom, and he told 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. (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 woeful sinful defect in ourselves, in thus wronging and undervaluing him, whilst 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 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 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 shows 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 walk in a vain show, 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 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 ruin unless we take the better care to prevent it, without which taken, this pidling with these toys and trifles will be a sad foregoing sign and means of it.
The sick man draweth fast on to death when he beginneth 〈 in non-Latin alphabet 〉 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, our contrary duty is, seeing man thus walketh in a vain show, 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 vain outside comforts will) but thou art the strength, the solid rock of my heart, 〈◊〉 and my portion forever. Count Gold as dust, and then God will be 〈 in non-Latin alphabet 〉 silver of strength to thee, Job 22. 24, 25.
And therefore to all poor deluded souls, that are gulled and cheated with these shining shells, these painted Sepulchers that seem to be what they are not, but what they are (as our Savior said of them) they appear not; be that message sent which Elijah did to Ahaziah, Is it because there is no God in Israel, that thou 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 yourselves to Baalzebub, such God's 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 our bellies with the eastwind, which will rather gripe and wring 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 ourselves 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, Judah and the land of Israel's trade with them was in the staples commodities of Minnith and Pannag, honey and oil and balm, in the substantial necessaries for man's life. So whilst others seek shells and cockles on the Sea-shore, let the wise merchant seek 〈 in non-Latin alphabet 〉 goodly pearls, Matth▪ 13. 45. and when he hath found 〈 in non-Latin alphabet 〉 , 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 itself, 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 poisoned 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 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, [Use 2] which this Truth calls upon us as sadly to take notice of. For if 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 ourselves 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 • be 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 Understandings 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 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, 〈 in non-Latin alphabet 〉 , we trusted that it had been he: These, I say, are to be pitied and helped.
But as for Pyrrh • es Scholars who abound everywhere in this loose age, those 〈 in non-Latin alphabet 〉 , 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 Sovereignty 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 〈 in non-Latin alphabet 〉 , most surely believed, and most firmly built upon; for such I say, as do thus, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 a founded founded stone, Lapis fundatissimus, a most founded Corner stone, and a most firm foundation, so he expects that we should grow up to that 〈 in non-Latin alphabet 〉 both 〈 in non-Latin alphabet 〉 , Col. 2. 2. and 〈 in non-Latin alphabet 〉 , Hebr. 10. 22. and 〈 in non-Latin alphabet 〉 , Hebr. 6. 11. the full assurance of knowledge as well as hope, and faith, that we be not carried away with every wind of Doctrine; or be led away with the error of the wicked, falling from our stedfastness; but be firmly built on 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 Skeptics 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 falsely 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 Phenomena 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 in such fantastical attainments. On the contrary let it be the care of everyone 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 [unspec 2] 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, the sluggards desires, half desires, which in God's account are none; as God's people when with a weaned remissness 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 〈 in non-Latin alphabet 〉 this Est in the Text; they are, and they are not. When we say and profess that Christ is such solid food, his flesh, 〈 in non-Latin alphabet 〉 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 men's spirits, which makes a show 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 ways, and to bear down whatsoever rather displeaseth us than what offendeth God. Such was Jehu's zeal, and the Ruler of the Synagogue his indignation, and the more to discover the unsubstantialness of it, it's usually not about the 〈 in non-Latin alphabet 〉 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 endeavor 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 hungerings 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 echo back 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 hindrances, and not from an indifferency, but still giving Christ the Sovereignty. 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 satisfy ourselves 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 hypocrisy but ill favouredly counterfeit: which may evidence to others, as least to ourselves, that God is in us, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 2 Pet. 2. 18. but) 〈 in non-Latin alphabet 〉 , free indeed, as it is John 8. 36. substantially satisfying the vast desires of our Souls, and thereby evidencing that Christ is to us 〈 in non-Latin alphabet 〉 , not only sauce (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 Hypocrisy.
1. For the first, What a glaring show 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, whilst those who most pressed 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 show 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 Friars 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 Rome's Emissaries, through God's just judgment may again bring us to such vanities, for the present we are gotten to a quite contrary extreme 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 〈 in non-Latin alphabet 〉 might make up this 〈 in non-Latin alphabet 〉 , 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 hypocrisy 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 the Jews but a Deceiver, and as soon as ever a Christian was espied, statim illud de trivio, 〈 in non-Latin alphabet 〉 , 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 hypocrisy. 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 show, and no substance; such shadows using to be most in brightest Sun-shine, and in Bernard's judgment make up that Daemonium meridianum. But I must not here enlarge on the many ugly deformities of such men's 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, are Trees and no Trees, fruit and yet no fruit: all in show, 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 endeavor should be in our whole course and carriage instead of these vain shows and non-significant overtures, really to express so much of Christ as may declare him to be substance, and ourselves substantial Christians; that Religion and Grace is not an Idea or a vain frothy Notion, but a real, vital, energetical principle: and therefore to everyone 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 myself 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 to my Savior'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 tenor 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 courageously to suffer for him, and steadfastly to hold fast, 〈 in non-Latin alphabet 〉 , 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.
SERMON XV. ON PROV. 8. 21.
〈 in non-Latin alphabet 〉 .
That I may cause to inherit.
WE have hitherto in the first particular treated of what Christ is in himself, and to them that love him. And that is 〈 in non-Latin alphabet 〉 substantial reality.
In the second we are now come to consider the Tenure and Title in which they are promised to be seized and possessed of him, and this that other word 〈 in non-Latin alphabet 〉 expresseth. It is by way of free and perpetual inheritance: so that what Solomon elsewhere saith, that wisdom is good with an inheritance, that he avoucheth to be found in the wisdom here spoken of, both substance, and Inheritance, 〈 in non-Latin alphabet 〉 , that I may cause them to inherit substance. And that holdeth forth to us, as I even now hinted,
1. The freeness of it, our claim to it not being merit, or purchase, or self-procurement, but only free gift and inheritance; for however to inherit often signifieth in general to possess, and so Haeres and Dominus, or Herus are the same, and an inheritance may be said to be gotten (by the father) Prov. 20. 21. yet the Child that cometh to enjoy it, neither purchased it by his penny, nor procured it by his labor. Inheritances were wont to be divided by lot, Ezek. 47. 22. which speaks God's allotment, and are now usually either born to or by favor adopted to, and so are of the Father's, Prov. 19. 14. not of the Child's procurement. In a word both from Scripture, and common use an inheritance is in part described to be that, quod gratis cedit in possessionem.
And so it is here. Christ and that Grace and Glory which cometh to us by him are only and altogether of mere grace, by none of our merit or purchase, and therefore in this sense are all said in Scripture to be conveyed to us by way of inheritance. He that overcometh shall inherit all things, Rev. 21. 7.
To have all things is a great possession, but yet all by Inheritance. So we are said to be heirs of God and joint-heirs with Christ, Rom. 8. 17. to inherit promises, Heb. 6. 12. to be heirs of righteousness, Heb. 11. 7. of Salvation, Heb. 1. 14. of the Kingdom, James 2. 5. which the Elect shall at last inherit, Matth. 25. 34. Come ye blessed of the Father, Inherit the Kingdom. That word inherit tells us by what Title we come by it, as also those that follow, prepared for you from the foundation of the world, that if so early provided for us before we were, it was not of our purchasing, but of God's preparing, as here in the Text 〈 in non-Latin alphabet 〉 that I may cause them to inherit substance. If it be an heritage, it's God's causing us to inherit it, not anything in us that may procure or merit it.
Away then with the proud doctrine of Merit: and let every [Use.] humble soul be glad and thankful that he may have all of free gift and inheritance. And if you say that, Col. 3. 24. we read those words 〈 in non-Latin alphabet 〉 , as though this inheritance were a reward, I only say that they are strangers in the Scriptures, that know not that there may be a reward of grace and not of merit, and that the Psalmist spake not contradictions when he said, Psal. 62. 12. Unto thee O Lord belongeth mercy, for thou rewardest every man according to his work, non quod mereantur, sed quia Deus misereatur, as Austin speaks, and therefore (as Basil observes) that this 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , Retributio, Donum. God's reward is his free gift. So in other places and in that mentioned the Apostle speaking of Christian servants, he telleth them for their comfort that such servants are by adoption made Sons, and so instead of the reward or the wages of servants they shall receive an inheritance of Sons, so that their inheritance is not so much a reward, as their reward an inheritance: and therefore as the word reward doth not imply merit, so that other word inheritance doth exclude it. Our reward is our inheritance, and our inheritance is from our Birth and Sonship, and that is merely only from our Father and his love. We never made ourselves heirs, but (as the word in the Text is) He causeth us to inherit. Here is no free will, but free grace, no merit, but mere mercy.
Indeed David often in his prayers pleads both God's righteousness and his own righteousness. But when God's, it's either for his righteous taking vengeance on his enemies, or his righteous fulfilling of his promise, and both these speak free mercy.
When he pleads his own righteousness, it's either the righteousness of his cause in reference to unjust men, or the integrity of his heart before God.
But there's no merit in all this, for our righteousness is our duty, and it's but righteous for us to perform it; and in that respect our very mercy is justice: 〈 in non-Latin alphabet 〉 as some read that, Matth. 6. 1.
And on the contrary God's righteousness in those places is all one with his Benignity and Mercy, unless you will (with some) thus distinguish them, that his righteousness is in vouchsafing as much as he promiseth, and his mercy, in giving more, and such it is even to them who may seem to be most deserving. So David, when he had thankfully acknowledged that God had recompensed him according to his righteousness, Psal. 18. 24. immediately in the 25. verse he adds, with the merciful thou wilt show thyself merciful. He doth not say just in giving him what he deserveth, but even with the merciful, who might bid the fairest for merit, thou wilt show thyself merciful, i. e. in giving what thy mercy freely vouchsafeth, not what even his mercy can justly challenge. And therefore (to put an end to this particular) let us all, the best of us all pray and say with the same Psalmist, show us thy mercy O Lord, and grant us thy Salvation. Whatever we are, God showeth us his free and great mercy if he grant us his salvation, so here in the Text, this causing of us to inherit holdeth forth to us first the freeness of the conveyance.
2. The perpetuity of the enjoyment. That was sufficiently implied in the former particular, for the more substantial things are, the more lasting they use to be. But if withal it come by way of inheritance, that speaks it to be more than an ordinary gift, or the portion of the sons of the Concubines, more than spending-money, or what perisheth in the use of it: more than a moveable or an Annuity, it's a perpetuity, an Inheritance being that which descendeth from Father to Son, from one generation to another, that which a man liveth on, abides by, of all else can least endure to be thrust out of, as we see in Naboth 's example, 1 Kings 21. 3. and find by our own experience. So the law was Israel's inheritance, which they should always observe, Deut. 33. 4. and so was the land of Canaan, out of which they should not remove, 2. Sam. 7. 10. Indeed by reason of their sins that good land hath spewed them out, so that according to that threat, Jer. 17. 4. they now discontinue from their heritage, such prodigals were they, and so are many more like them, and so vain and unstable are all outward enjoyments that even inheritances prove not perpetuities. But this in the Text doth: And therefore Mercer thus rendereth the words, Ut haereditare faciam esse perpetuum. This substance here promised is an enduring substance, Hebr. 10. 34. This Inheritance is forever, Psal. 37. 18. is 〈 in non-Latin alphabet 〉 , incorruptible, undefiled, and that fadeth not away, that which cannot be corrupted from without, nor decay from within, and so every way incorruptible, and moreover is reserved in heaven for us, and we by the power of God through faith preserved and kept to it, 1 Pet. 1. 4, 5. More could not be said for its stability in itself, and for our sure and indefeizible estate and interest in it. An inheritance settled upon us by God the Father's Eternal Decree, Matth. 25. 34.
Purchased for us at a very high rate by Christ, who himself is Heir of all things, Hebr. 1. 2. and therefore if we claim under him, our Title to it is strong and sure.
And we kept in possession by the spirit of God, and this as he is the Power of God, 1 Pet. 1. 5. and therefore no fear of an Ejectio Firmae. No cause of a distrustful desponding fear, either of the decay of what is so substantial, or of being cast out of this inheritance so purchased, settled, and maintained with all the security of Heaven, and the distinct and yet joint care and work of all the Persons in the Blessed Trinity.
Away then with that uncomfortable Doctrine of the Saint's [Use 1] Apostasy which would make their Inheritance moveables, and disinherit the heirs of life. But Blessed be God, who (according to the former particulars) hath so settled this inheritance, that the intail can by no craft of man or Devil be cut off. Though the servant abideth not in the house forever, yet the Son (the heir) abideth ever, John 8. 35. what's ours (as duties and performances) may be intercepted: what is of God's common bounty (as good things of this life, and common graces) may be lost: what are his special largesses as accessories, (as feelings and enlargements) may fail: but the substance and inheritance abides and remains inviolable. When leaves fade or are blown off, yet the substance, Isa. 6. 13. the root, Job 19. 28. remaineth. But not to go out of the Text, to inherit substance, are two very great and strong words. Substance and inheritance speak Perseverance.
But it were well if our lives did speak as much too, and that on [Use 2] the contrary the desperate Apostasies (after profession) of some that were never sound, and the woeful decays of others that were more sincere, did not afford men of corrupt minds a Topic head of arguments to impugn and shake the settled stability of God's Peoples Inheritance. Such Asahel's and Amasa's, wallowing in their blood, make many stand still, not knowing what to say. Woe to them by whom such offenses come, which should make us the more watchful and careful to maintain this our best inheritance. Young Heirs want not usually such as would either gull or thrust them out of their inheritance. We live in such times of error and danger that the heirs of life had never more need than now to look to it that they be not wiped of theirs; whose care therefore should be to take view of their goodly inheritance: and if it be Christ and his Truth, and Grace, and Heaven, then to look to it, that neither by fair means nor foul they be either cheated or more violently thrust out of their freehold, or any part of it. The Lord forbid it me, that I should give the inheritance of my fathers unto thee, was Naboth's answer to Ahab, who spake and offered fair to get it from him, 1 King. 21. 2, 3. And let it be ours to any (whosoever they be) that with fairest words, promises, or pretensions, would cheat and bribe us out of this our Interest. Now the Lord forbid it to us to sell our birthright with profane Esau, to part with that inheritance which our Heavenly Father hath purchased for us with the blood of his dear Son.
And for outward violence our times are not so secure, but that although this our inheritance cost us nothing in one kind for the purchase, yet it may cost • s much to keep possession. And what Contests, Suits, yea riots and tumults, often are there to keep possession of earthly freeholds and inheritances? I am far from endeavoring to raise or foment outward stirs and tumults, but yet I am sure this inheritance I now speak of is of infinite more value, and challengeth proportionably more standing for in a way of God, and therefore 〈 in non-Latin alphabet 〉 , Heb. 12. 28. 〈 in non-Latin alphabet 〉 , Hebr. 10. 23. nay 〈 in non-Latin alphabet 〉 , Tit. 1. 9. if we have, let us hold, and that fast, and that against all violence that would wrest out of our hands such a treasure. Whatever else we lose, be it estate, liberty, life itself, which are but circumstances, accessories, yet let us not part with Christ, his Grace and Truth, which is substance, and Inheritance. And therefore (as Ambrose observes out of Gen. 2. 15.) Adam had a double task in Paradise, operari & custodire, to work and keep: so let it be ours in managing this our inheritance to which we have a better Title upon better promises, that we both get and keep possession. Let no man beguile you of your reward, saith Paul to his Colossians, Cap. 2. 18. Hold fast (saith Christ to the Church of Philadelphia) that which thou hast, let no man take thy Crown, Revel. 3. 11. Let no man gull or thrust thee out of thy inheritance say I. It is God in Christ. And therefore resolve with Asaph when heart and flesh fail, that He shall be the strength of thy heart, and thy portion, and that forever, Psal. 73. 26. It is his word and Truth, and therefore Contend for it, Jude v. 3. with David take it an heritage, and that forever, Psal. 119. 111.
It's his Grace, and therefore stand to it, persevere in it, 〈 in non-Latin alphabet 〉 , Revel. 2. 3. how elegant the expression! But how much more pleasing to God is the thing! In vindicating and securing this inheritance to labor without fainting: to continue the suit, and to hold on the conflict without ceasing. So two of the best of God's servants in either Testament express their practice and resolution by their, I have done, and I do, I have and I will. I have suffered the loss of all things for Christ, and I do count them dung, saith Paul, Phil. 3. 8. and one thing I have desired of the Lord, and that which I will seek after, saith David, Psal. 27. 4. Oh that our goodness were not as the morning-cloud, but as the morning-sun, that, as Christ and his Grace is inheritance, an everlasting inheritance, so we might cleave fast to him, and enjoy him everlastingly. An Inheritance, when had, do not part with him.
And upon the same ground, as such, let us prize and choose him. [Use 3] Let other things have their due value as they are God's gifts: But let Christ alone be esteemed and desired as our inheritance, Job 17. 11.
The thoughts and desires of the heart are called 〈 in non-Latin alphabet 〉 the possessions of the heart, i. e. that which the heart is possessed with. Such possessions Job there tells us may be broken off, and we from them. Such thoughts (though 〈 in non-Latin alphabet 〉 gay, glittering ones, as the word signifieth) may perish, Psal. 146. 4. and such desires (though impetuous ones) may fail, Eccles. 12. 5. And all such things which we have so firmly fixed our thoughts and desires on, may either fade of themselves or be taken away by the violence of others. Such inheritances we may easily be cast out of, as the Prophet speaks of some who oppress a man and his heritage, Micah 2. 2. and the lamenting Church complains that their inheritance was turned unto strangers, and their houses to aliens, Lam. 5. 2. The most ancient Manor houses may not prove Mansions; but time or violence may ruin them. The Houses of Ivory shall perish, and the great houses shall have an end, saith the Lord, Amos 3. 15. We have need therefore of some better foundations, of a building not made with hands, eternal in the heavens.
Pleasures, especially of sin, are but 〈 in non-Latin alphabet 〉 , last but for a season: flowers that soon wither in our hand. And although in our vain wanton youth whilst we enjoy them, we promise ourselves ver perpetuum: and if we might but continue to enjoy them, so brutish are we that we could be content to have no other, no better inheritance; yet a summers scorching heat of many inflamed lusts of youth often on the sudden burns them up, or an Autumns decay in after-times withers them, or to be sure old ages winter frost will at last quite kill them. We had need therefore of something that is more solid and lasting, and which will afford us strong and everlasting consolation.
Should honor and esteem and applause in the world be that which we would make a portion of, this were but to inherit the wind, as Solomon 's phrase is, the wind of another's breath or applause, and such wind continueth not to blow from the same quarter always. Unstable would that house be which is turned about like the fan or weather-cock on the top of it, as several nay contrary blasts of wind blow it. Indeed Solomon speaks of the wise man's inheriting glory, Prov. 3. 35. and the honor and fame of some prudent pious men continueth longer than themselves, and descendeth as an inheritance sometimes to their posterity. But how often is it buried with them or before them? or afterwards obscured by their off-springs baseness? Such an inheritance is soon spent, unless by taking hold of Christ and God's Covenant we so gain an everlasting Name that shall not be cut off, Isa. 56. 4, 5.
Riches also are not forever, but make to themselves wings to fly away like-Eagles, so that either we never with all our haste overtake them, or when once had and enjoyed and afterward flown away, we are never able to recover them, so that we have no reason to c • use our eyes to fly on them (as the word there is) which so f • y from us.
And doth the Crown endure to every generation? Prov. 27. 24. Remove the Diadem and take off the Crown, 〈 in non-Latin alphabet 〉 this shall not be the same, I will overturn, overturn, overturn it, and it shall be no more, saith God by his Prophet, Ezek. 21. 26, 27. Our knowledge and experience hath told us that even hereditaty Crowns and Kingdoms may be removed and alienated.
And how should this therefore alienate our affections from such moveables, and make us lay more sure hold on Christ, upon whom His Crown flourisheth, Psal. 132. 18. is not a withering garland; is substance, and an inheritance that will abide by us, will live, and on which we may live forever. As therefore he is said to choose the inheritance of his people for them, Psal. 47. 4. O that he would once teach us all to choose right by making choice of him; that we had fixed everlasting thoughts and desires of this everlasting inheritance, as it's called, Hebr. 9. 15. These are the sure mercies of David. We that are wont to be so careful to make sure other estates and inheritances to ourselves and children and friends; O that we were so good friends to ourselves and them, as to take more care to ascertain this which is incorruptible, undefiled, and which fadeth not away.
Which if once secured, Happy, forever happy we because we [Use 4] are made forever. Substance and inheritance (as I said) are two great words, which may prove very strong supporters of the most broken arms. How well and comfortably do some live on Annuities that last but for a time! but how much more contentedly and joyfully doth the heir on his inheritance, which if he do not prodigally waste but husband, will prove a perpetuity!
But what abundant satisfaction may this be to the heirs of life, that whereas all other earthly inheritances will be certainly consumed if not before, yet at the last day, when the whole earth and all the works that are therein shall be burnt up: yet in this their everlasting inheritance they are provided for to eternity. Eternity, whether you look on the black or bright side of it, is a matter of saddest consideration. To go at last either into everlasting punishment, or life Eternal, Matth. 25. 46. On the one side the worm that never dieth, and the fire that never goeth out, may startle and affright the most senseless and obdurate sinner; but the sure possession and everlasting inheritance of everlasting righteousness here and everlasting life hereafter, is that which cannot but administer strong and everlasting consolation to the poorest weakest believer. In this vast wide common of eternity which they can find no end of, they may be lost as to their thoughts, but it's well that they are saved (though) because it's in their own inheritance. Well may they say with David, the lines are fallen to me in pleasant places, I have a goodly heritage, Psal. 16. 6. What content do men use to take in their inheritances, continued to them in so many and so many descents from their great Ancestors! Salve haerediolum majorum regna meorum Quod proavus, quod avus, quod pater excoluit. Though not Regna, but haerediola, though not Kingdoms, but far less matters, yet if our fore-father's inheritance, it's that which as we much set by, so we take very great content in. And how much more may every heir of life in his? whether continued in his earthly Progenitors several descents or no, yet an inheritance provided for him by his heavenly Father from eternity, Matth. 25. 34. and continued to him to eternity, v. 46. that he shall never out-live his means as the Prodigal did, nor out-last his inheritance: because it is Christ, who is yesterday and today and the same forever. Substance! there is solid comfort. Inheritance! There is everlasting consolation. He may now add and say with the young man in the Gospel, What lack I yet? Is there, Can there be yet anything wanting? when the Commodity is so 1. substantial, 2. so lasting? No. If you add but a third to those two, That there be enough of it; and that the following part of the Text adds. In Christ there was (we have seen)
- 1. Solid Reality. He is 〈 in non-Latin alphabet 〉 substance.
- 2. Perpetuity. It's 〈 in non-Latin alphabet 〉 . In him we inherit substance. To both which is added in the close of the verse.
- 3. Perfect fullness and plenty.
Two very full words. Treasures speak Plenty, and Fulness fills up to the Brim, and leaveth no vacuity: and therefore well might the Apostle say, 〈 in non-Latin alphabet 〉 , Col. 2. 10. that we are complete in Christ. If this here in part be meant of the supply of outward mercies, it's that 〈 in non-Latin alphabet 〉 , Luke 6. 38. the overmeasure running over, that by him we may have always all-sufficiency in all things, as the Apostle speaks: but that which abundantly sufficeth a godly heart, and is here chiefly intended, shall suffice me now to treat of, and that is, that 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , that All of spiritual blessings in heavenly places, which are in Christ: which he most plentifully imparts to them that love him. Concerning which he doth not here speak over when he saith, he will fill their treasures. The more full clearing whereof will be too great a task for me to dispatch in the remuant of the hour. Suffice it therefore for the present, Digitum ad fontem, to show you in how full a current the stream is likely to 〈◊〉 : or how full the Cistern will be, showing you how full the fountain is. And so it will be a Demonstration, à priori, of Christ's being able perfectly to fill us; by declaring that he is absolutely, completely above measure, full in himself, there is no doubt but that he will be able to fill our treasures; In whom are hid all the treasures of wisdom and knowledge, as the Apostle from his own experience bears witness, Col. 2. 3. In Christ are hid (from Strangers) but most safely laid up (for believers) Treasures, and that's a great deal, but all treasures is as much as can be, especially if it be not only of wisdom and knowledge, but of all grace, and whatever may fill and enrich us. For that the Apostle had said in the foregoing Chapter, v. 19. 〈 in non-Latin alphabet 〉 . It pleased the Father that in him all fullness should dwell. And more could not be said, nor more fully to make our joy full.
1. Here is 〈 in non-Latin alphabet 〉 Fullness, no emptiness; nothing wanting.
2. An indwelling fullness. Not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 , not as sojourning in a moveable tent, but ever abiding as in an everlasting mansion: not as the Prophets who in those extraordinary illapses were full of power by the spirit of the Lord, as Micah speaketh, cap. 3. 8. which yet lasted not always, but like the sea, which is now up in a full spring tide, and ere long sinks down into a dead low water. But this sons perennis, this everliving spring retaineth its constant fullness in the dryest summers. This following Rock goeth along with the Israel of God in the droughtiest wilderness. Hagar's bottle now full ere long may be empty, Gen. 21. 15. Elijah 's brook now overflowing may after a while dry up, 1 Kings 17. 7.
The Creature like Naomi (and that name signifieth pleasantness) the most pleasing and promising creature (like her) may go out full, and return empty, Ruih. 1. 21. But as in Christ's presence there is fullness of joy, so at his right hand there are 〈 in non-Latin alphabet 〉 pleasures for evermore. 1. Fulness, 2. an indwelling, an everlasting fullness.
3. And this from an 〈 in non-Latin alphabet 〉 from the good pleasure of God the Father, which never faileth in what it designeth.
4. And to make all complete, There is a Note of universality added, 〈 in non-Latin alphabet 〉 , All fullness dwells in him. All for kind, and All for degree. Nothing wanting, no measure defective in him to whom the spirit was not given by measure, John 3. 34. It's otherwise in the most complete creatures, The head may be full of notions, and the heart empty of grace, and the same Christian who is eminent in one grace may be very defective in another. In nature, eminency in one kind is but to compensate the defect in another. But in Christ, who is All in All, is All fullness.
Plenitudo fontis, the fullness of a fountain, which notwithstanding all the water it poureth out, is still always full, though not of the same individual water, but of what flows in a continual succession.
Plenitudo solis, the fullness of the sun, in which the same light abideth always, which though it may be over-clouded and eclipsed, yet not extinguished; but so as after such overshadowings shines out in more full brightness: as Mr. Peacock after a sad hour of darkness that had been upon his spirit broke out into that Divine expression, the sea is not so full of water, or the sun of light, as God is of goodness in Christ.
Nay, Plenitudo Deitatis, the fullness of the God-head, Col. 2. 9. of the whole Divine nature and all its properties and Attributes, which being infinite cannot but infinitely more than fill up our greatest vacuities and emptiness.
But this leads me to a more particular view of this fullness of Christ: which may be considered either, 1. in regard of his person, or, 2. of his offices.
1. For his Person, if we consider it either quoad gratiam unionis, or gratiam habitualem, either the Divine Nature assuming the Human into the same personal subsistence, or that Grace, which thereupon is from that Divine Nature communicated to the Human for its complete accomplishment, there can be no less in one Christ than All fullness and perfection, in himself and for all such as are united to him.
1. For his Nature, The fullness of the Godhead dwells in him, and that Bodily, Col. 2. 9. i. e. not as in the more empty shadows of the law, but substantially, personally, that the same Person who is Man is God also, and that Manhood assumed into the subsistence of the Godhead, John 1. 14. The word was made flesh, and then we beheld his glory as the only begotten of the Father full of Grace and Truth; that it's God who laid down his own blood as a price of redemption for us, Acts 20. 28. and that every way makes a supply to us. And then, how full must that needs be? He would have us hungry: But he is too greedy, whom an All-sufficient Christ cannot satisfy. That want is more than infinite, which an infinite God cannot make up. Do not I fill heaven and earth? saith the Lord, Jer. 23. 24. And cannot he fill thy heart? For certain Jesus Christ, who is God over all, Rom. 9. 5. All in All, Col. 3. 11. is able to fill all in all, Ephes. 1. 23.
2. And this leads to that Fulness of habitual Grace which from the Divine nature flowed into the Human: Not as though the essential properties of one Nature were communicated to the other, and so his Humanity were infinite, omnipotent, or omnipresent (as the Ubiquitaries would have it) but that the spirit was given to him so above measure, John 3. 34. that he became such a Fountain of Grace, as was not only full in himself, but overflowing to the full supply of all believers. And this Grace in him (though but a created quality and therefore not properly infinite, yet) so as not limited to any kind, or degree, and in that sense in a manner infinite.
And this grace was full not only in reference to Him, and His state and condition: for in that sense Mary is said to have been full of grace, Luke 1. 28. and Stephen and Barnabas, full of the Holy Ghost, Act. 7. 55. 11. 24. namely as they were filled so far as was requisite to that condition and service, to which God called them.
But Christ who is said to be full of the Holy Ghost, Luke 4. 1. and full of grace and truth, John 1. 14. was full also in reference to the Grace itself, in that it was in him in the greatest extension both for Kind and Degree, which the Blessed Virgin, and the perfectest Saint fell short of, as not necessary to their place and employment, as it was to Christ's; who as he was in himself, God-Man, so he was to be Head to all Believers, and Fountain and common principle of all Grace in them all; which necessarily required it to be a complete over-flowing fullness. And this leads me off from this fullness of Christ in reference to his Person, to
2. That (in the second place) which concerneth his Offices. To which, as God called him, so he fully furnished him, that he might as fully execute them, and so fulfill all righteousness, Matth. 3. 15. as Bezaleel when called by Name was filled with the spirit to prepare all the work of the sanctuory: and amongst the • e • t this was one, in cutting of stones, 〈 in non-Latin alphabet 〉 to set them, or fill •• th them, as the word signifieth: which were therefore called 〈 in non-Latin alphabet 〉 Lapides impletionum, Exod. 25. 7. because such preciou • stones so set by him did fill up the Pales and Ouches which they were set in. Even such a Bezaleel was our Emmanuel, completely filled with all grace for the rearing up and perfecting of God's Sanctuary: and his so many offices were as so many Pales or Ouches of gold, in which were set all those most precious graces and abilities of the spirit, as so many 〈 in non-Latin alphabet 〉 most precious filling stones: by which he most completely fulfilled the whole work of his Mediatorship and of all his Offices.
They, you know, were three, of Prophet, Priest and King▪ and he abundantly furnished with suitable Grace perfectly to fulfill them all.
1. As Prophet. In him are hid all the treasures of wisdom and knowledge, Col. 2. 3. whereby he is most fully able to enrich our empty Heads and Hearts with that saving wisdom which is able to make us wise unto salvation. And if Timothy by being much in Paul 's Company, came thereby fully to know his Doctrine, 2 Tim. 3. 10. how much infinitely more must the Son by being in his Father's bosom come to know his will? And as by a faithful Treasurer what in this kind was laid up by him, though hid from others, yet is brought forth and imparted by him to his Servants, Matth. 13. 11. This full fountain is dispersed abroad, as his people's occasions require. And if Paul could say that he had fully preached the Gospel, how much more fully doth Christ both in his own Ministry, and in his Servants, both commissionated and enabled by him? Oh! None teacheth like him, Job 36. 22. None so convincingly, clearly, inwardly, savingly. There is an abundant over-flowing fullness in him as our Prophet, to fill us, even the most empty and ignorant, with the saving knowledge of his will. How eminently wonderfully have Idiots, men of weaker parts and women of the weaker Sex, not only been made wise to Salvation, but also to silence and confound subtlest and most profound opposers, which have not been able to resist the wisdom and spirit by which they spake, both Scripture and Church Story fully evidence.
2. As Priest; according to the Hebrew Phrase his hands were filled in his full consecration to that office: which he as fully executed, as is fully cleared in the Epistle to the Hebrews.
In his Censer we find 〈 in non-Latin alphabet 〉 . It's full of much sweet incense of his Intercession to be offered up with the Prayers of all Saints, to make them accepted as they go up out of his hand, Revel. 8. 3, 4.
And his Sacrifice most fully expiatory of all our sins. Solomon's Sacrifice of two and twenty thousand Oxen, and an hundred and twenty thousand Sheep, was but an imperfect type and Epitome of the infiniteness of our true Solomon's one all-sufficient oblation. And the Priest's sprinkling of the blood seven times before the Lord, Levite. 4. 6. but a dark shadow of that full ablution and perfect cleansing, which our High Priest made by his own blood.
By which also he hath fully quenched the flaming Fire of his Fathers wrath. To which purpose you find him with a Rainbow on his head, Revel. 10. 1. to assure and secure us from that overflowing deluge: which (it may be) was shadowed out by Joshuaes building an Altar, and offering Peace-offerings even upon Mount Ebal, (Josh. 8. 30, 31.) upon which the Curse was wont to be denounced. By our Joshua, our Jesus, even where a Curse might have been expected, we meet with the Blessing of Peace. The Psalmist calls it the great and wide Sea, in which are creeping things innumerable, both small and great beasts. And may not we say it's a deep full Sea of Christ's Blood, in which are drowned such an innumerable Company of lesser and greater sins, even Mountains as well as Mole-hills. It's 〈 in non-Latin alphabet 〉 Plentiful (Multiplied) Redemption, as it's called, Psal. 130. 7, 8. which redeems Israel, even all the Israel of God from all their iniquities; and that so fully, that as some Pictures although they look upon all in the room, yet seem to every particular man as though they eyed him only; even so, although the extent of Christ's Merit reacheth to all Believers in common, yet so fully to every Believer in particular, as though it had been designed to him only. How full is this well-head which doth so fully serve both common Conduit and every private Cistern?
3. As King. The Apostle tells us he is now ascended up for above all heavens that he might fill all things, Ephes. 4. 10. full of power and glory, fully able to overcome all our spiritual and bodily enemies, and to supply us with Grace and Peace, with all inward and outward mercies; In a word, and in the words of the Text, every way able to fill our Treasures.
For being both as to his Person and Offices so fully furnished with all sufficiencies, as Solomon saith of the Clouds, if they be full of rain, they empty themselves on the earth, Eccles. 11. 3. So Christ being thus every way full in himself, he is of God made unto us a full fountain of wisdom and righteousness, and sanctification, and redemption, 1 Cor. 1. 30. all on purpose laid up in him, that he might supply us, and that out of his fullness we all might receive grace for grace. And so we read of him, Revel. 8. 3. 〈 in non-Latin alphabet 〉 . All was given to him, that he might give to all his. And therefore it is that what the Psalmist calleth his receiving of gifts, Psal. 68. 18. the Apostle, Eph. 4. 8. translates his giving of gifts to men; because as Mediator he received that he might give, he was filled that he might fill. As in an inexhaust treasury all was laid up in him, that as a good householder he might upon all occasions bring forth out of his treasure things new and old, (Matth. 13. 52.) and fill ours.
SERMON XVI. ON PROV. 8. 21.
AND he is as good as his word. He bids us open our mouths wide, and assureth us he will fill them, Psal. 81. 10. And never did any hungry soul go from him empty. I have satiated the weary soul, and I have replenished every sorrowful soul. Jer. 31. 25. That double expression of a weary and a sorrowful soul signifieth a very great want and emptiness, but those other to words 〈 in non-Latin alphabet 〉 Abunde irrigavi, potavi; explevi, I have abundantly refreshed, nay completely filled, express a most full supply. And when this is to 〈 in non-Latin alphabet 〉 not only to one or two, or some few, but to every such empty soul, it speaks an over-flowing fullness.
1. First in that it can fill so many. Every sorrowful soul there; and their treasures in the plural number here in the Text. There can never be so many of them that Christ should not be able to fill them all, who filleth all in all, Ephes. 1. 23. And therefore as Elisha bad the widow go and borrow vessels of all her neighbors even empty vessels, and not a few, and there was more oil than vessels to receive it, 2 Kings 4. 3, 6. so bring we to Jesus our Elisha, our own vessels, yea go abroad and bring our children, friends and neighbors, be they never so many, and never so empty, yet as long as there is a vessel to receive, there will be oil to fill it. What Aristotle said of virtue, is most eminently true of Christ, he is 〈 in non-Latin alphabet 〉 . He doth good to many; as it is the greatness and magnificent munificence of great men to have many to depend upon them, and receive from them, so of Jesus Christ the great God to have infinite numbers to be sed and filled by him, who giveth liberally, and that to all, James 1. 5. and is ascended so high above all heavens, that herein he infinitely transcends the greatest sufficiency and bounty of the highest here on earth, in that he is able to fill all things, Ephes. 4. 10. and yet himself not emptied. Xerxes army may be so numerous that it might drink up great rivers, and as Sennacherib boasted, dry them up with the soles of their feet, Isa. 37. 25. But Jacob's well then is very full and deep, of which he himself drank and all his children and cattle, John 4. 12. But how inexhaust is this fountain of Israel, of which all the Israel of God have all drunk and that abundantly, and that in all ages from the first Adam, and so shall to the last Saint on earth? Truly that last 〈 in non-Latin alphabet 〉 and general assembly of the first-born, when they shall appear before Christ at the last day and be with him in heaven forever, will be a goodly company; so great a multitude as none can number. It will be a Royal sound which that whole Chorus shall then make, when they shall sing and aloud proclaim this truth, that one Christ hath abundantly filled them all. Them all? when there were but four thousand men to entertain, his disciples asked the question, and knew not how to answer it, whence shall we have bread in the wilderness to fill so great a multitude? Matth. 15. 33. Now blessed be God that our Christ is no such barren wilderness; but that in other greatest wildernesses he can and doth and will feed far greater companies.
And not one of them, not the least, meanest, poorest neglected or sent away empty. Such in other crowds are often overlooked. But our good Housholder comes in to see his Guests, takes notice of all, that none may be without their dimensum. You heard that he filleth every sorrowful soul; a little Benjamin's mess may be the greatest. To be sure, whatever the man be, he will have the best and fullest meal that feeleth himself most empty, and therefore hungereth most, and feedeth heartiliest. The poorest Christian that knoweth not what other treasures mean, in Christ hath them, and filled too, and that with the fullest. In that entertainment of Christ even now mentioned, his guests besides four thousand men were women and little children. His Provisions therefore must needs be full which could welcome so many.
But it may be you will say, though they were many, yet it was not much that they received. Philip indeed then spake of everyone of them taking a little. John. 6. 7. But I am sure It was as much as they would, v. 11. and the next verse saith 〈 in non-Latin alphabet 〉 they were filled; and that's the word in my Text; other Evangelists say 〈 in non-Latin alphabet 〉 and that word signifieth a more full repletion.
2. Which is a second proof of the Point; that there is full provision in Christ, in that as he gives to many, so that it is so much. Not only to all, but to all liberally, James 1. 5. The same Lord over all is rich unto all, Rom. 10. 12. which argues infinite, both sufficiency and Bounty. For man's, that is bounded: The more it gives to, the less it is that everyone of them receives; but this heap is so great that one man hath not the less because another carrieth away the more from it. This Ocean so vast and full that one Vessel is never the emptier because another is filled by it, whilst both are full. O the bottomless abyss of God's Bounty in Christ! that notwithstanding the vast multitudes of persons and capacities, however some receive more than others, yet all so much as they are all filled, and that so fully, as if it were for them only. In Christ there must needs be a full supply, when so much for so many. Much; very much.
1. Because indeed all things. So the Apostle styles him, All in All, Col. 3. 11. And therefore might well say, All are yours, when he could add, And ye are Christ's, 1 Cor. 3. 22, 23. And elsewhere, I have all, saith Jacob, Gen. 33. 11. and I have all, saith Paul, Phil. 4. 18. Mark what Bills of Receipts his Servants bring in. And truly if by knowledge the Chambers be filled with all precious and pleasant Riches, Prov. 24. 4. then it's no wonder if the Eternal and Essential Wisdom of God here in the Text be able to fill our Treasures with all varieties and fullness of whatever is more substantial. To him that overcometh, he promiseth that he shall inherit all things, Revel. 21. 7. It's very much, when in the general first it's All.
2. More particularly; fully able to supply all our wants, and that in the greatest extremities of them; as Bethsaida's Pool cured every patient, 〈 in non-Latin alphabet 〉 , of whatever disease he had, John 5. 4. so truly in Christ there is a salve for every sore. He is 〈 in non-Latin alphabet 〉 , All and in All, both persons and wants. And ours are very great and many. Our Souls and selves without Christ are a very Tohu and Bohu, wholly empty and void, a vast emptiness; and every Creature though in its kind never so useful and helpful, though never so full, as we think, of comfort is but empty; And emptiness put to emptiness will not make up any fullness. At best is but bonum particular, helps but in part. Our meat satisfieth our hunger, but doth not cover our nakedness: and our garments clothe us, but do not feed us. But Christ as God is Bonum Universale, is All, doth All. There is no pit of destruction so deep which he cannot fill, nor any want so great, which he cannot supply. And that in their greatest Extremity.
3. So full as to satisfy all our desires, and that in their utmost capacity. You heard of a mouth promised to be filled when wide open, Psal. 81. 10. And this is more than the former. Your ordinary plain saying is, that you may better fill a wantons belly than his eye. Truly such wantons often are many foolish men. The Psalmist speaks of their bellies being filled, Psal. 17. 14. when yet the Preacher saith, the eye is not satisfied, Eccles. 1. 8. So naturally capacious are the rational Souls of men, and so sinfully and unreasonably greedy are their desires and lusts, that nothing in the World can fill them. But it's well that God and Christ can. As God, He satisfieth the desire of every living thing, Psal. 145. 16. and as Mediator he saith, Drink, yea drink abundantly, O beloved, Cant. 5. 1. Spare not my cost but enlarge your appetite. Man's desires may be large: but God's Goodness and Bounty in Christ is infinite, able to supply all our wants in their extremity, and all the desires of our Souls in their utmost capacity. But of this I spake something in the first Point, and therefore here forbear.
4. Yet let me add this in the fourth place, as an 〈 in non-Latin alphabet 〉 , not only good measure, pressed down and shaken together, but also running over, that Christ doth not only fully answer our wants and desires, but abundantly infinitely exceeds them, (as a full wellhead doth not only feed the Conduit, but hath a slaker.) When he is the Entertainer, though his Guests be never so many or hungry, there will be a 〈 in non-Latin alphabet 〉 when all are filled, and have received as much as they will, there will be so many baskets of what remained, more of the fragments than the first provisions came to. He being able 〈 in non-Latin alphabet 〉 , to do abundantly above all we can ask or think, Ephes. 3. 20. David's Cup is so full that it runs over, Psal. 23. 5.
Some of his Servants have been so filled with spiritual joys, that they have desired him to hold his hand, as not being able to receive or hold, or bear anymore.
Yea so full and exuberant is this fountain of life, that it runs over in many common bounties even to Strangers and Enemies; so that not only the Children are fed, but even the Dogs gather up the crumbs that fall from this full table. O full-handed Father! O bountiful House-keeper! Here's God's Plenty, Enough and to spare. Ruth found it in Boaz's field. But the truly hungering Soul more abundantly in Christ's. Tasts, Pledges, earnest-pennies here are very satisfying. What then will the full meal, and payment, and portion in Heaven be? If he so satisfy us here, he will there for certain fill our treasures. They so satisfy, that they would not have anything else: but only are unsatisfied, that they have no more of them.
5. Add hereto, if you please, in the fifth place that this filling over-flowing fullness of Christ appears yet further, in that he can thus completely fill us by himself alone when there is so little (it may be nothing) else to bestead us. A little spring, if it have many rivulets falling into it as it runs along, may at last swell into a great stream, and all Rivers meeting may make a full Sea and vast Ocean: but it's a full fountain indeed that of itself alone fills all the Cocks, and sets all the Mills a going. No great matter for a confluence of all outward comforts to fill a man, and that rather with pride and self, than any solid satisfaction. But
Either when we have but little else, to have fully enough whilst we have the more of Christ; when so many thousand are fed to the full, and so much to spare, when the Provision was but five barley loaves (that was but sparing and course) and two small fishes, (but two and they little ones too) made the miracle the greater, and tells us that Christ was the entertainer.
Or when there is nothing else, and yet nothing wanting, when Christ is not. To have nothing, and yet to possess all things, 2 Cor. 6. 10. as it hath been with Christ's Martyrs and other his destitute and persecuted Servants, when destitute, yet not desolate. This is only from that little stone cut out without hands, that became a mountain and filled the whole earth, Dan. 2. 34, 35. As it's the Air which is not seen that fills up that vast space betwixt Heaven and Earth: so it's nothing else but an hidden, unseen, unknown, inconceivable Fulness of Christ that fills such Souls with Grace, Peace, and Joy, when all else is nothing, or nothing but vacuity and vanity, and that the Prophet saith is less and worse than nothing.
In a word Christ here in the Text when speaking of substance, saith it emphatically and exclusively, I will fill their Treasures, I and none, nothing but I. A solid and satisfying Repletion is from this Bread of life only. All besides it satisfieth not, Isa. 55. 2. It swells rather than fills. Or if it fills, it's with emptiness, with wind and east-wind, with Pride, or Pain rather than with any solid and substantial satisfaction. That's Christ's Royalty which he here appropriates to himself, when he saith that He will make those that love him to inherit substance, and that He will fill their Treasures.
In the Application of which, that which in the general I [Use.] would most seriously press and call for, is, that we would endeavor to be more fully and feelingly possessed with the belief of this truth. For did we firmly believe in the general, and constantly carry along with us actual thoughts and persuasions that God is All-sufficient, and that Christ alone is able and willing and ready to fill our treasures, it would be of admirable use to us in our whole course for our instruction and direction and establishment in matter both of doctrine and practice. As in particular
It would cut off all those Assumenta, or Patches with which [Use 1] the Papists would eke out Christ, to make him complete, or us in him; as his Prophetical office, in their Traditions, or Kingly, in the Popes Head-ship, or Priestly, in their own merits, or Popes Pardons and Indulgences. That Treasure of the Church (as they call it) is exhausted, and their Purgatory (or purses rather) quite emptied by this of Christ's filling of his people's treasures. It was in this sense that the Apostle said that we are complete in him, Col. 2. 10. And whereas cap. 1. 19. he had said that 〈 in non-Latin alphabet 〉 It pleased the Father that in him all fullness should dwell, it cannot but much displease, that quite cross to the 〈 in non-Latin alphabet 〉 the good pleasure and design of the Father, and the Glory of Christ, anything should be taken away from his sole jurisdiction, or added to help to fill up his plenary satisfaction and full redemption. Indeed the Apostle in the 24. verse of that chapter speaks of 〈 in non-Latin alphabet 〉 what was behind (which the vulgar too boldly rendereth ea quae desunt, what was wanting) of the afflictions of Christ for his bodies sake the Church. But that is meant of Christ Mystical, not Personal, and for the edifying of the Saints, not for the satisfying for their sins, which Christ had done fully, and by one offering forever perfected them that are sanctified, Heb. 10. 14. So that in it alone is the Churches treasury, to be freely taken out by the alone hand of faith, and not sold by the Popes merchants to fill their purses, not God's people's consciences with peace and joy. It's Christ alone that fills those treasures. The Popes Bulls (whether Plumbeae or Aureae) are Bullatae Nugae Bubbles full of wind, which will leave the soul full of anguish and despair, but empty of all solid and true satisfaction. But we leave them, and come to ourselves.
As to our practice it condemns our stuffing and filling our [Use 2] selves with other trash, as the Apostle saith, After the Tradition of men, after the rudiments of the world, and not after Christ. Vain man would be wise; and empty man, full; so vain empty souls! Full we would fain be. But it's with the world, with self, with sin but not with Christ; full of poison, or trash. Such kind of fillings the Scripture often speaks of, Either with what is simply and sinfully evil, and will certainly undo us, and fill us at last with the wrath of God, and sinking grief and horror. So the wanton fills himself with unchaste love, Prov. 7. 18. the drunkard with drink, Isa. 56. 12. the violent oppressor (as the Lion doth his den) with prey, Nahum 2. 12. their houses with spoil, Prov. 1. 13. their eyes with adultery, 2 Pet. 2. 14. their mouths with cursing, Psal. 10. 7. and their hands with bribes, Psal. 26. 10. and blood, Isa. 1. 15. their hearts full of wrath and fury, Esther 3. 5. Dan. 3. 19. But where is Christ in all this? He doth not so use to fill his servants treasures. This is the filling up of the measure of our sins, Matth. 23. 32. not the growing up to the measure of the stature of the fullness of Christ, Ephes. 4. 13. Satan's filling our hearts, as Acts 5. 3. and not Christ's filling our Treasures. The treasuring up of wrath against the day of wrath, Rom. 2. 5. and not the laying up in store of a good foundation, that we may lay hold of eternal life, 1 Tim. 6. 19. What James saith of the tongue, that it's full of deadly poison, will at length prove true of all those kind of fillings. Such a Plethorie will be sure to end in some deadly sickness. Like a foolish Mariner that overlades his Ship with that stowage that will be sure to sink her: or the unwise husbandman that fills his barns with such stuff, which will certainly set them on fire if not better looked to.
Or if not so bad, yet at best and most ordinarily we fill ourselves if not with that which is poison and simply evil, which will certainly destroy us, yet with that which is not bread, this substance in the Text. No substantial lasting Treasure, which we may live on in a dear day. Such are all outward profits, pleasures, honors, and such like enjoyments, as the Philistines filled up Abraham's wells with earth: so it's earth and earthly contentments that we usually stop and fill up our hearts with. Belly-treasures (as they are called) which God fills worldlings with, Psal. 17. 14. Not like these in the Text which he fills for those that love him. The Body full fed, and the Soul starved. The belly filled with meat, and the purse and coffers with coin, and it may be the head with notions, and the heart empty of grace all the while. We treasure and heap up honor and wealth, and learning and are here insatiable, as the Prophet saith, There is no end of their treasures, Isa. 2. 7. nor of our desire of them. In the multitude of our thoughts and deep studies these do utramque paginam implere, whilst God not in all our thoughts, Psal. 10. 4. No room for Christ, whilst the Inn is filled with other strangers. No hungering after the Bread of life, when thus filled with other Cates. Nay, the full soul loatheth the honey-comb, Prov. 27. 7. None more fully loathing Christ than such as are thus filled with other dainties. And yet what do all these Tympanies fill us with, but wind and the east-wind, with anguish, or at best with emptiness? To have our barns filled with such gayes and fine nothings, when a dear day cometh, will prove but a pining crop, and leave such a storer but a very poor empty man.
Which therefore on the contrary calls upon us to rest fully satisfied with nothing that falls short of Christ, that we be sure that it's he that fills our treasures. Let nothing fill us but Christ, no nor in part conduce to it further than Christ is in it, or with it. Christ, his Spirit, his Presence, Grace, and Peace only should fulfil our joy. The best duty or ordinance so far as Christ in it: else it will be but empty and leave us so. Word, Sacrament, Prayer, Christian Communion, so far as this water of life is contained in them and conveyed by them, are full wells of Salvation, Isa. 12. 3. Otherwise we too often find them but dry empty Cisterns. If the spouse find not her Beloved in these Beds of love, she is wholly at a loss, and in the midst of other crowds like a lonesom desolate widow crieth out, Saw ye him whom my soul loveth? Cant. 3. 1, 2. And so Paul, in enjoying Communion with the Saints at Rome speaks of being filled with their company, Rom. 15. 24. yet his word is 〈 in non-Latin alphabet 〉 . It's only in part, or as our English render it somewhat filled, and this so far as Christ according to his promise, Matth. 18. 20. is in the midst of them. The fullest ordinances can only so far fill our hearts with joy and gladness, as Christ is in them.
And therefore so much more for the most delightful outward contentments. Poor broken empty cisterns indeed they are, unless we have Christ with them. The Egyptians take measure of the fruitfulness of their land by the rise and over-flow of their River Nile: and so may we of our joy and comfort in anything by the more full communications of Christ in and with all. So far as he fills, all is full. Else it sounds hollow, and we find it empty. To this purpose it is that he in Scripture is wont to be compared to all sorts of things that are useful and contentful. He is Husband, Father, Friend, Bread, Light, Life, &c. to show that the satisfying fullness of all these is in and from him, and that without him if he be not in and with all those, they are but empty. He is All in All these, and therefore without him all these and all else are nothing. Unless we enjoy Christ in a friend, our friendship is not every way full. Till we taste something of Christ in our food, an hungering soul riseth up from the greatest feast empty. Till he dwell in our hearts, Ephes. 3. 17. the House is but empty, and till he take more full possession of it and more fully manifest himself, it will not be full. It was by declaring Christ to them, 1 John 1. 1, 2, 3. whereby their joy might be full, v. 4.
And therefore, as our Savior, when he sent his Disciples abroad, he bad them where they came, to inquire whether the son of Peace were there: so, the like enquiry after the Prince of Peace we should make in all persons, Companies, Ordinances, Providences, Mercies, Enjoyments. But is Christ in them? Have I Christ? or something of Christ with them? Less than Naphtali 's blessing will not be to me a full portion. O Naphtali, satisfied with favor and full with the Blessing of the Lord, Deut. 33. 23. It's nothing but Christ that can, that must fill up my treasures.
2. And doth this Text assure us that he is both able and willing to do it? It doth then suggest further matter of Complaint and Duty. For is Christ in himself so full, and so able and willing so abundantly to supply us, as to fill even our Treasures, then how is it that we are so poor and empty? that as positively, we are full of other matters, so privatively, so empty of Christ? O curvae in terras animae, & coelestium inanes! What! The fountain so full, and runs with so full a stream, and yet runs 1. either wholly wast to the most, and 2. to the no more full watering and enriching of those that make use of it!
I shall not insist on those who either carelessly or willfully do altogether neglect or refuse all saving participations of Christ's fullness. He disdains to feed such full stomachs with the bread of life; and therefore although such deserve to be slighted that so sleight Christ and his fullness, yet this out of pity let me say to them: If you be poor for the outward man, and poor for the inward too, how miserably poor you? want daily food, and the bread of life too, how hunger-starved? what! full of wealth, and honor, and days, and yet wholly empty of Christ! How woefully empty of peace and comfort will you be at the last, when you will be emptied of all these, and Christ, who only can then fill you with joy, be wholly then to seek, because never before seriously and savingly looked after?
Nay, which is worse, Are you instead of being filled with Christ, and by him with all the fullness of God, Are you full of the World, of sin, of self, of pride, of malice, &c. unless you be speedily empty of such Stowage as this, it will be like that of a Fire-ship, which when the train once takes, besides what mischief she doth to others, will most certainly shatter and sink herself. This will end with being filled with wrath and curses. These Treasures will prove Treasures of wrath. Such full Harvests will be an heap in the day of grief, and of desperate sorrow. This may confound such:
But may very much shame others, even those of us who have been it may be for many years filling out of Christ, and yet to this day are so empty. What narrow-mouthed vessels we, that fill so slowly? that when the fountain is so full, the Cistern is so empty, what stops the pipe? that when there is such fullness in Christ, we do not receive Grace for Grace? Grace in us answerable to that in him? when he so full of grace and truth, we should be so empty of both? of all that which Christ is so above measure full of, and so ready according to our measure to fill us with? Which therefore methinks should naturally put, even force, us upon our duty. And that is, seeing Christ is so full, and we so empty,
1. That the empty pitcher be carried to the full well; that by faith we go to Christ, that (as the Apostle said of the Saints mutual suplies) 〈 in non-Latin alphabet 〉 , that the abundance of one should be a supply for the want of the other, 2 Cor. 8. 14. so (much more) that our emptiness may be made up by his fullness. As Creatures, we depend upon the opening of God's hand for the filling of our desire, Psal. 145. 15. As Christians, we are directed to Christ as the hand by which God gives all; the Door at which all good comes to us. Ite ad Joseph, Go to Joseph, was Pharaoh 's word to the Egyptians when they cried to him for bread, Gen. 41. 55. Ite ad Jesum, Go to Jesus is God's direction to us when we come to him for a supply of our wants, in whom alone as in the Well-Head are laid all those Pipes which must convey all that must fill our empty Cisterns. And therefore as Boaz would not have Ruth glean in any other field but his, Ruth 2. 8. So it's the will of God that there should be no other Name under Heaven, which we should betake ourselves to for salvation, but Christ's only, Act. 4. 12. And therefore out of this full-stored Magazine let us fill our Treasures. And to this end,
1. Let us be very sensible of our own emptiness, whilst full of self we are empty of Christ. Yea the full soul loatheth even the honey comb, Prov. 27. 7. whilst they are the poor in spirit, and such as hunger and thirst, that make the full meal; and who are promised to be filled and satisfied, according to that, Luke 1. 53. He hath filled the hungry with good things, but the rich he hath sent empty away. If well, what need of the Physician? If Rich, what need of further Treasure? or of filling, if full already?
2. Take heed of being full as of self, so of sin, the World or whatever else it may be that intus existens may keep out Christ, and obstruct the passage, and hinder all conveyance from his fullness. What that is in everyone of us, experience may best inform us. But what ever it is, that rubbish must be cast out if we would make room for these treasures. And for this purpose mark the coherence of the Text with the Verse fore-going. There Wisdom saith, I lead in the way of righteousness, and adds in the Text, that I may cause them that love me to inherit substance, and fill their treasures. That righteousness is the way that leads to this fullness. As the Psalmist in a Parallel place saith, I will behold thy face in righteousness, and then I shall be satisfied with thy likeness.
3. Be sure to get a Vessel to draw with. For this Well of Jacob, (thouge full, yet it) is deep, and therefore requires such a Vessel, and that is Faith, and the prayer of Faith. Faith is the hand, and Prayer the Bucket that setcheth up all from this full well of salvation. We have not, because we ask not, and we ask and receive not, because we ask amiss, because not in Faith, and so come to receive nothing. It's little it may be that we pray, and less that we believe that Christ will and in some Cases can fill us, and so we go away empty. But were we full of faith, and were a spirit of supplication more fully poured out upon us, surely with it and by it fuller measures of the fullness of the blessing of the G • spel of Christ would be poured on us. So we read of Stephen, that he was full of faith and of the Holy Ghost, Act. 6. 7. and again v. 7. full of faith and of power. And so may we be of grace, and peace, and joy in the Holy Ghost, which is unspeakable and full of glory. Thus in the first place our duty is, in this way to go to Christ and his Fulness to make up ours: that as the Egyptians drew Trenches from Nile to water their grounds, so we only from Christ to fill our pools. He takes it as a dishonor to him if we seek it anywhere else. He will be All or Nothing. Is there not a God in Israel, that we go to Baalzebub? And therefore to him in all our poverty and emptiness let us go, and to none else, to God in and by Him, and to none other.
2. But secondly, seeing it is for no less than for filling of Treasures, see we to it that it be with enlarged desires, and full and great expectatious, that our fullness in that kind may in some proportion answer his. We should here labor for an enlarged heart, and when others enlarge theirs as Hell, Hab. 2. 5. we should ours as the expansum of Heaven, Christ and Heaven-ward. The more we move towards the Earth, the more we are straitened. He that here promiseth to fill our Treasures, would not have us spare his cost, but bids us open our mouth wide, Psal. 81. 10. even widen and enlarge our hearts to their utmost extent and capacity, that we may not only taste of his Goodness, but take in as much of it as we can; As the Prophet bad the Widow borrow Vessels and not a few, 2 King. 4. 4. and the water-pots were to be filled up to the brim, when Christ was to work the miracle, John 2. 7. Let the everlasting doors of our Souls be set wide open, when it is this King of Glory who is to come in. He that hath received most of Christ, hath not enough, and he who here thinks he hath received enough, hath as yet received nothing. Our largest draughts are but tastes; and those tastes should but quicken the appetite. Indeed our Savior saith that he that drinks of the water that he will give him shall never thirst, John 4. 14. But that is, Not after other things, but yet the more after more of himself: not with a feverish hellish thirst, as the rich man in those flames, and as some Souls here in an hellish anguish: but yet with an heavenly enlargement of desire after that which he finds so sweet, and hath not yet enough of. After fullest in-flows here our emptiness is not perfectly filled, nor his fullness exhausted: but after fullest communications the thirsty Soul saith, Lord one drop, one draught more: and Christ, as the Widow, 2 King. 4. 6. saith, Bring me yet a Vessel, and prove me if I will not open the windows of heaven, and pour you out such a blessing that there shall not be room to receive it, Mal. 3. 10. Let not the thirsty Earth cease gaping, the thirsty Soul craving yet more and yet more, till it be filled with all the fullness of God, till that (as it is in the Text) he hath filled our Treasures.
3. How fully should we rest satisfied with Christ alone! Will he fill us? And would we have anymore? Doth he fill our Treasures? and that with himself? and can we desire anything better or more precious? O Naphtali satisfied with favor, and full with the Blessing of the Lord, said Moses in his blessing of that Tribe, Deut. 33. 23. and O blessed Soul (say I) though thou beest a Naphtali, a Wrestler, and in never so great conflict (as that name signifieth) how full may thy joy be? How full of comfort, if full of Christ? Though never so empty of other comforts, nay, though never so full of outward miseries, though (as it was with the Psalmist) thy body be filled with loathsome Diseases, Psal. 38. 7. and thy soul exceedingly filled with the scorn and contempt of the proud, Psal. 123. 4. yet if thou beest 〈 in non-Latin alphabet 〉 (as the old word was) Plenus Deo, Full of God and his Spirit, if Christ do but fill thy treasures, how shouldst thou rejoice in the Lord, and joy in the God of thy salvation? though there be no herd in the stall, nor meal left in the empty barrel, no nor oil in the cruse; yet what a feast of fat things full of marrow art thou entertained with whilst thou feedest on Christ? How doth thy Cup with David's run over when he fills it? When God had said, I have replenished every sorrowful soul, Jer. 31. 25. the Prophet in v. 26. immediately adds, Upon this I awaked, and behold my sleep was sweet to me. If God please but to undertake from himself in Christ to fill up whatever our dish, cup, purse, or heart wants of full; should it be in the darkest night of all wants and miseries (and we know not how dark ours may yet prove) yet truly our sleep in them might be sweet, and our Souls brim-full of comfort.
And therefore it is our duty as well for our own comfort as for the more full manifestation of his Glory, to make up all our wants out of him; our emptiness with his fullness. Whilest led by sense and not supported by faith, this is a very hard Lesson, as it was for Moses to believe that Israel 's whole Camp should be victualled and filled with flesh for a whole month in a Wilderness, and for Philip to conceive how so many thousands should be fed in a desert place with five barley loaves and two small fishes. In such straits, wants, desertions we cannot believe that Christ will, that he can relieve and supply us. But O fools and slow of heart to believe, where is our faith. Is it Christ the Wisdom and Power of God, the Amen, the faithful and true witness, who here promises that he will fill our Treasures; and can he not, or will he not fulfil his word? Though we wrong our selves, let us not wrong Christ too. If thou canst not believe that he can fill thee, thou makest him an empty Savior. If not to fill thy treasure, thou sayst he is but a poor Christ. If not a friend in the want of a friend, and habitation when thou art thrust out of Doors, if not all in the want of all; thou indeed makest him nothing, and he will be nothing, Gal. 5. 4. at least not what he truly is, and what he here truly promiseth thee, and that is to fill thy treasures.
4. This might call upon us to follow God fully, Numb. 14. 24. and to stand perfect and complete in all the will of God, Col. 4. 12. that our duty and his mercy may hold some proportion.
5. But I end all with that which the Text affords. And in it we find that all this of Christ's making us to inherit substance, and to fill our treasures, is promised only to them that love him.
The love of Christ.
As it is the condition of the thing promised, or rather of the persons to whom it is promised; so it is and should be the effect of it when enjoyed. For if Christ do all this for us, then to love him for it is a very easy demand; I am sure but a very poor requital. The things promised fall nothing short of perfect happiness. They were solid substantial reality, an everlasting perpetuity, and over-flowing fullness and plenty. And what is Heaven more? Did they all meet in any earthly commodity, that it were a solid staple commodity, and such as would last, and were there enough of it, we should not wish more, it would not want high prizers and many buyers. Christ (we have heard) is all this. And therefore (methinks) it would be very hard if he may not be very highly prized and much loved for it. I pray let our love be real to him, who is substance, constant to him who is an everlasting inheritance, and full to him who here undertakes to fill our Treasures.
SERMON XVII. ON 2 PET. 1. 4.
THis Verse most Interpreters take to be part of the Apostles Preface to his Epistle; wherein, according to the old Rule, 〈 in non-Latin alphabet 〉 , as a skillful architect prefaceth a magnificent Palace with a stately Porch and Front, so he his after discourse with a glorious Entrance. It being the manner of the Apostles in the Proems of their Epistles to put together a Summary of the Gospels Mysteries, so Paul usually in his, and so our Apostle Peter in the entrance into his former Epistle, and the same course he takes in the four first Verses of this: in which the various readings are so many, and both the words and connections of sentences so dubious, that it makes the sense difficult, which Camerarius observes to be more in this Epistle than in most other Apostolical Writings. However it's plain, that being in the sequel of the Epistle to exhort to true piety and a gracious conversation, he doth in this Preface lay down (and Beza saith it could not be more briefly and divinely) as a foundation of it, the true causes of our Salvation, and (as Beza noteth) especially of Sanctification.
As in particular.
1. For the causa 〈 in non-Latin alphabet 〉 , the first original cause, it's free grace by lot, 〈 in non-Latin alphabet 〉 , v. 1. and gift, 〈 in non-Latin alphabet 〉 , v. 3. and to make sure of it the same word 〈 in non-Latin alphabet 〉 is again repeated, v. 4.
2. The procuring meriting cause is made the righteousness of Jesus Christ as our God and Savior, v. 1.
3. The immediate working cause is assigned to be 〈 in non-Latin alphabet 〉 a divine power, v. 3. working in us a communication 〈 in non-Latin alphabet 〉 of an answerable Divine nature, v. 4. namely in our effectual vocation, wherein we are called to glory and virtue, or rather (because the words in the original are 〈 in non-Latin alphabet 〉 ) by glory and virtue, that is, 〈 in non-Latin alphabet 〉 most gloriously and powerfully, so that it is 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 as the vulgar it's likely found it, and therefore rendered it by his own proper glory and virtue, v. 3.
4. For the instrumental cause, we have it twice expressed to be 〈 in non-Latin alphabet 〉 the knowledge, or acknowledgment of Jesus Christ, v. 2, 3. which is nothing else but that precious faith v. 1. which layeth hold on precious promises in this verse, or the word being 〈 in non-Latin alphabet 〉 , which here signifieth promissa rather than prómissiones, the benefits or things promised rather than promises, and therefore are said here to be given, whereas promises are rather said to be made (so, 1 John 2. 25. This is the promise which he hath promised, even eternal life) though with reference to the promises, the promises as moral causes alluring and attracting us to all Divine Purity [Dr. Hammond] and the things promised, faith, repentance, holiness, grace, glory, mean by these 〈 in non-Latin alphabet 〉 all those things which pertain to life and godliness in the beginning of the third verse, and as some conceive [Piscator, Beza and our Translatours] that glory and virtue in the end of it. All these great and precious things promised, as proper and Physical causes do formally make us partakers of the Divine Nature. And that is the Truth expressly laid down in the words of the Text, and more particularly to be made out in our handling of them.
That they who are effectually called, are by the divine power [Doct.] made partakers of the Divine Nature.
The subject persons are such as are called to the faith and acknowledgement of Jesus Christ, v. 3.
The effecting cause is 〈 in non-Latin alphabet 〉 a most divine power, in the same third verse.
And the most happy and blessed effect is answerably a 〈 in non-Latin alphabet 〉 a divine nature, in this verse.
It's neither what nature in its utmost energy can produce, nor what any mere natural man, or Philosopher as such (whatever they talk of their 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) in the highest Apogaeum of their most sublime attainments can arise up to. It's only a Divine Power that can produce this Divine Nature, and precious faith in Christ, which alone instates the Christian believer in this most precious promise, or promised mercy of being made partaker of it.
In the handling whereof two things I shall especially intend.
- 1. Explication, by endeavoring to show what is meant by it and contained in it.
- 2. Application, and what improvement we are to make of it.
For the first, what is meant by this Divine Nature, and our communicating, or being made 〈 in non-Latin alphabet 〉 partakers of it, diverse men according to their different apprehensions and persuasions determine diversely. They may be reduced to these three. They interpret it either, 1. to God simply, 2. or to Christ, 3. or to the Holy Ghost.
1. They who are most corrupt understand it of a real participation of the Divine Essence, as Osiander will have us justified by God's and Christ's essential justice, and Scruetus to his very death maintained that the essential Godhead is transfused into the Godly, as the Soul is into the body by which it is animated and enacted, and Gerson 's Contemplativi and some high flown Platonists of our times take but a little lower flight, whilst they (with their 〈 in non-Latin alphabet 〉 2 Pet. 2. 18.) say that by their divine contemplations they are abstracted from their own dark personality, their humanity annihilated, and they swallowed up in the profound abyss of the Divinity into which they are wholly transported. Which also the even Ranting Enthusiast-Gnostics of this and former ages, who of all men by reason of their abominable filthiness partake least of God and most of the beast and the Devil, make yet greatest pretensions to, whilst they give out that they are Godded with God, and Christed with Christ, such is their blasphemous gibberish. Whatever either Fantastical or Diabolical trances such may have, and divine illapses, unions and communications they may vainly boast of, yet I am sure that no evil dwells with an holy God, Psal. 5. 4. and that Christ is separate from such sinners, Heb. 7. 26.
What diviner raptures and heavenly ravishments (I do not say a Platonic Philosopher in his speculations, but) an holy humble believing Soul may sometimes have in its holy meditations and devotions I neither envy, nor now dispute; only say with the Psalmist that it is good for me to draw near to God, and that they are happiest, who in a spiritual union and communion can get▪ and keep nearest; but to pretend to get so near as properly to participate of the essence of God, flieth higher than Lucifer 's pride, Isa. 14. 14. and is Antichristian Blasphemy, 2 Thes. 2. 4.
I acknowledge, some of the Fathers, especially the Greek, in their Rhetorical Hyperboles and desiring to express that lively image of God which his children have instamped upon them, do indulge themselves a sufficient liberty, as Athanasius in his 〈 in non-Latin alphabet 〉 , and Nazianzen in his 〈 in non-Latin alphabet 〉 , but not as though they ever meant any such abolition of our nature, and transformation of it into God's, or participation of his essence, which being in itself infinite, is therefore to the finite creature incommunicable; if Christ's hypostatical union did not confound the natures and their properties, much less will this mystical union of God and the soul work any commixtion, or tranfusion of it into the Godhead.
1. The three consubstantial persons of the Sacred Trinity only in common partaking, (if I may so call it) of the Divine nature essentially 〈 in non-Latin alphabet 〉 .
2. Christ's human nature, (not only 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 as Nestorius blasphemed, for so we partake of it, but) 〈 in non-Latin alphabet 〉 and personally, which is his alone prerogative.
3. It's our highest honor and happiness that we may be made partakers of it by a participation of Divine Grace and image, which is wrought in us by him, and by which we are made conformable to him, so far as the image of his infinite, holiness is expressible in a limited and restrained being, as the wax receives the impression of the Seal, not the essence, and that in a picture is called a face, or hand, which hath the likeness of it, as he well expresseth it, and as truly addeth, that he who raiseth it any higher must have swelling and lofty thoughts of the creature, and low and most unworthy and dishonorable thoughts of God. (Thus Divines say) we partake of the Divine nature accidentaliter per donum gratiae sanctificantis, as we have Divine Grace wrought in us by the spirit of God, which makes us like God. But as for Cornel. à Lapide's substantialiter which he adds, as we are partakers of the spirit of God himself, we shall speak of that by and by, we are now dealing with Enthusiasts, who (as the Manichees of old held that by nature we are ex traduce Dei orti, drops, and beams and particles of the Deity, so they) conceit that in the way of their high attainments they are partakers of the very Godhead, Godded with God, and Christed with Christ, as their blasphemous gibberish blunders it. But how much more soberly and piously doth Cyprian express it! Nostra & ipsius conjunctio nec miscet personas, nec unit substantias, sed affectus consociat & confoederat voluntates. This 〈 in non-Latin alphabet 〉 in the Text is not 〈 in non-Latin alphabet 〉 , This Divine nature is not the Divine Essence as they conceit it.
I acknowledge that Clopenburgh and de Dieu after him conceive otherwise, and that as, Jam. 3. 7. 〈 in non-Latin alphabet 〉 the nature of beasts signifieth Beasts, and 〈 in non-Latin alphabet 〉 the nature of man, a man, so here 〈 in non-Latin alphabet 〉 the Divine nature, or nature of God may O • thodoxally enough be taken to signify God, as considered in his own nature and being; but then that by 〈 in non-Latin alphabet 〉 or partakers is not here meant a transfusion or communication of the Divine Essence, that in that sense we should be 〈 in non-Latin alphabet 〉 partakers of the Deity, but only as Heathen Idolaters, 1 Cor. 10. 20. are said to be 〈 in non-Latin alphabet 〉 to have fellowship with Devils, so true believers have not only a real communication of Divine Grace infused into them, but also a true and blessed Communion with God himself, and truly our fellowship is with the Father and the Son, as the Apostle asserts it, John 1. 3. Nor hath this exposition anything in it which is contrary to piety or sound doctrine; but yet this 〈 in non-Latin alphabet 〉 seemeth to sound a more inward and inherent communication of something, and not only a bare communion and fellowship, as one friend hath with another, though that be included, and of it some good Interpreters expound it.
2. Others therefore interpret these words in reference to Christ, as Ambrose, and Oecumenius of his incarnation in which his human nature was made partaker of the Divine, because hypostatically united to it; But
1. Therein the Son of God did more properly take part of our human nature, as is expressly said he did, Heb. 2. 14. than we of the Divine.
2. Besides, that partaking was already in act, ever since our Savior's birth and conception, whereas this which the Apostle here speaks of was in part yet to be accomplished to believers, in their several successions and further participation.
3. And withal, Thus all that have an human nature might be said to be partakers of the divine, which the Apostle here restrains to believers only.
4. And therefore Cyril although he interpret it also with reference to Christ, yet of our Symbolical partaking of him, and so of God in the Eucharist. This the Papists greedily swallow down, as making (they think) for their Transubstantiation, by which (as they say) they come to eat the very material Body of Christ, and so become Christiferi, and Christo concorporei, Christ being concorporated with them, as the food is with the body, for so they will expound those words of our Savior, John 6. 56. He that cateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
But although in the due receiving of that Sacrament, we spiritually by faith are made partakers of whole Christ, and so far as saving grace is conveyed to us in the use of it we may be truly said by it (as by other Ordinances) to be made partakers of that which the Apostle here calleth the Divine Nature, yet
1. He speaketh more generally of it here, than to be restrained to the effect only of that Sacrament.
2. And more spiritually than to understand any such gross, absurd, and blasphemous commixture and concorporation of Christ's Body with ours, so as to be this partaking of the Divine nature.
3. Others therefore more rightly and properly interpret it in reference to the Holy Ghost, and so C. à Lapide saith, we are made partakers of the Divine nature, not only accidentaliter, as we are by the spirit of God and the work of his grace endued with Divine Qualities and Graces, wherein especially the image of God consists, and so by those Divine Lineaments drawn by the finger of God (which are a shadowy representation of his glorious being and holiness) we are made conformable to him, and, as Children, like unto our Heavenly Father:
But he would have it also understood substantialiter, that we are substantially also made partakers of the Divine nature, in that the very person of the Holy Ghost is united to us, and dwelleth in us as in his Temple, substantially and personally novo modo, and so in a manner deifieth us. This he proveth out of others of their Authors. Nor do I deny but that some of our own Divines (though I know none of them that expounds this Text of it) do yet hold that not only the grace, but even the person of the Holy Ghost is in an especial manner in Believers who is therefore (as they conceive) said to be given to them, 1 John 3. 24. 4. 13. Rom. 5. 5. to be, and to dwell, and to abide in them, John 14. 16, 17. 1 Cor. 6. 19. and such like. But although I fully believe these Scriptures, and therefore subscribe to what Lombard lib. 1. dist. 14. proveth out of Antiquity, that the Holy Ghost himself is given to and dwelleth in believers, yet as concerning that novus modus which they speak of, I must confess my own ignorance, as not knowing how the Holy Ghost being God, and so in his Essence, substance and person alike everywhere, should in that respect be more present in believers than elsewhere, but only in a more gracious and glorious presence of manifestation of himself to them, and operation in them, unless they would have the third person hypostatically united to believers, as Christ's humanity was to the second person, which Lapide 's words seem something to sound like to, when he saith, that the Holy Ghost personally dwells in the righteous Soul, which I suppose he meant not of a personal union, but only an union of persons, of the person of the Holy Ghost dwelling there, not as though it were so personally that the spirit and the believing Soul were one person, as it was with Christ's humanity in its hypostatical union with the second person of the Blessed Trinity, which yet he there compareth this to, and to my apprehension doth but nicely distinguish it from it, whilst in that personal Union in Christ of the second person with the humanity he makes the bond and tie to be modus substantialis, but in this personal Union of the third person with a believer the tie is grace as a quality. But I leave these niceties which many a gracious Soul, in which the Holy Ghost dwells by his grace, cannot conceive, and therefore troubleth not itself with. It's sufficient for my present purpose that he confesseth this grace of the spirit to be the medium, vinculum & causa of this personal indwelling of the spirit in us: and therefore it is, that as the spirit by his grace dwelleth in us, we are made partakers of the Divine nature. And this fitly leads me to that which undoubtedly (and if not only, yet) is most fully and properly intended and held out by this Expression. Partakers therefore we are of the Divine Nature,
1. In and by the grace of Adoption and Sonship, for by Adoption being called to the fellowship of Christ in his Sonship, what he is by nature, we are made by grace, viz. the Sons of God, and so Christ's father is our father, and his spirit our spirit, and consequently the nature of all three (being but one) is in this relative sense communicated to us, we as Sons having our subsistence from the Son, who is one with the Father, and we in our manner and measure one with them both, even the Children of God, and so partakers of the Divine Nature. So Athanasius, 〈 in non-Latin alphabet 〉 , by being partakers of the Son of God (members of his body, of his flesh, and of his bones, as the Apostle expresseth it, Ephes. 5. 30.) we become thereby partakers of God, and of this he addeth this Text is to be understood.
But as we are the Sons of God upon a double Title, both of Adoption and Regeneration (for whom he adopts to be Sons, John 1. 12. he begets as Sons, v. 13.) so we are made partakers of the Divine nature upon a double interest, as relative in adoption, so
2. Positive and inherent in Regeneration, and it carried on in sanctification, and this I conceive here especially understood. So Nazianzen, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . We are made partakers of the Divine nature by partaking of the Holy Spirit; as Athanasius in another place express • th it [de S. Trinit. dialogue. Tom. 2. p. 164.] whilst by the operation of the Divine Spirit in heart and life we are made like God, in the one bearing his image, Ephes. 4. 24. Col. 3. 10. and in the other showing forth his virtues and graces, 1 Pet. 2. 9. made one spirit with him, 1 Cor. 6. 17. not by any Partnership of his Essence and substance, but of excellent graces, holy as he is holy, 1 Pet. 1. 15. pure as he is pure, 1 John 3. 3. merciful as he is merciful, Luke 6. 36. perfect as he is perfect. Matth. 5. 48. grace for grace, John 1. 16. as the Child to the Father, member for member, or in the Wax to the Seal, stamp for stamp, or in the glass, face to face, being changed from glory to glory as by the spirit of the Lord, 2 C • r. 3. 18. This likeness to God and imitation of him in hatred of sin, in holiness, righteousness, and all other graces, is as a transcript of what is in God originally and infinitely. A new Creature is this Divine nature, when from an inward Divine Principle and energy (as in the Glossary 〈 in non-Latin alphabet 〉 is rendered Ingenium) in word and deed we do 〈 in non-Latin alphabet 〉 express God as well as ourselves, and in many things God and not ourselves, or God more than ourselves, we are 〈 in non-Latin alphabet 〉 (as Ignatius and others of old were styled) 〈 in non-Latin alphabet 〉 , like God; and as Adam at first having God's image in holiness and righteousness stamped upon him was 〈 in non-Latin alphabet 〉 as God, Gen. 3. so a true Saint having this image renewed in him is as God, vir Divinus, which is even the highest Title, which the Socinians will vouchsafe the second Adam our blessed Savior. In a word, when 〈 in non-Latin alphabet 〉 , as Hierocles expresseth it, or as Calvin, quantum modulus noster feret, sumus unum cum Deo, as far as our measure reacheth we are like God, one with God, we are here said to be partakers of the Divine nature.
Which is evident from the words foregoing and following.
1. The Text, that you might be partakers of the Divine Nature, and immediately follows 〈 in non-Latin alphabet 〉 having escaped the corruption that is in the world through lust, added on purpose by way of exposition to tell us what it is, in and by which we are made partakers of the divine nature, not of God's divine essence, so as to be Godded with his Godhead, for whosoever should ascribe to it the escaping of pollution would thereby most unworthily and blasphemously disparage his infinite and essential holiness; but only a participation of his heavenly grace, whereby in a way and frame of sanctification we escape worldly pollutions.
2. Again immediately before the words of the Text, it's said, there are given to us exceeding great and precious promises whereby we are made partakers of the Divine nature. It seemeth the •• fore we have it by promise, so hath not God, it being his essence and nature, nor should we if we had his very nature, of which there is no one promise made us in the whole book of God, unless that of the Devils, ye shall be like God, Gen. 3. but of Divine grace and sanctification very many.
3. And lastly that which in the Text is called a giving to us that whereby we are made partakers of the divine nature, in the foregoing verse is called the divine powers giving to us all things that pertain to life and Godness, and (as many expound that which followeth) a calling of us to glory and virtue. The divine nature then is in that which pertains to godliness and virtue here in an estate and way of grace, and to life and glory in the other world, which leads to the
3. Third and last particular of our being partakers of the Divine Nature, and that is the perfecting of grace in glory, when God showing himself face to face shall so fill us with his light and life, that then we shall be most fully Deopleni, most perfectly like him, when we shall see him as he is, 1 John 3. 2. And if by beholding him in the glass of the Gospel in the face of Christ we are here transformed from glory to glory as by the spirit of the Lord into a most divine and heavenly conformity, 2 Cor. 3. 18. what a far greater tran • figuration will it at last be, when we shall be once got up into the holy mount, and there see God and Christ face to face? Oh how shall we then be changed from glory to glory when made partakers of the glory of Christ, John 17. 22, 24. and the glory of God, Rom. 5. 2. when we shall (as much as we are capable of) transire in Deum, be transformed into his likeness in the immediate fruition of himself, there where all old things and whatever we were before more unlike to God in shall pass away, and God only shall be all in all, 1 Cor. 15. 28.
Thus at last in these particulars we have seen what it is to be made partakers of the divine nature, and in the explication of them there hath gone along with it a sufficient proof that true believers are so, and by truly being God-like, do make good their name, while they are called Godly. And because the main thing I intended in the choice of this argume •• was the due improvement of it in heart and life,
Let us first with all humble reverence and thankfulness to God [Use 1] in Christ admire and adore 〈 in non-Latin alphabet 〉 this his unspeakable gift, inenarrable, that cannot be uttered or declared sufficiently. The Apostle 2 Cor. 9. 15. used that phrase of God's mak • ng the Corinthians willing and ready to communicate of their outward and temporal goods to the Saints; but by how much greater right may we apply it to God's giving himself, and (in the sense before explained) communicating of his own nature to sin • s? The poor Scholar when he had nothing else, he gave himself to his master; and the great God, as having nothing greater, sweareth by himself, Heb. 6. 13. so having nothing better, he giveth himself to his servants. It was Peters poverty that made him say to the Cripple, silver and gold have I none, but such as I have give I thee. But it is the unsearchable invaluable riches of God's grace, who though he could say the silver and gold is mine, Hag. 2. 8. when all the silver and gold in the world is his to bestow upon the heirs of life; yet as when among all the other creatures there was not a fit help for Adam, he gave him a wi • e, so when all the world and the riches and glory of it (the greatest boon that the Devil could offer to Christ) are not worth giving or taking to be a Christians portion, the great God giveth himself to be that to his children. It was the high honor that God put upon Adam that in regard of his rational being and dominion over his creatures (which was one part of his image stamped upon him) he made him like him, and this was as the ground upon which that other part of his image was drawn, which (as the honor of our nature) is in part yet continued, in which sense the Apostle approved the Poets 〈 in non-Latin alphabet 〉 for we are his off spring, Act. 17. 28. (not as though we were his natural sons and as creatures made of his essence, as the Manichees and other Heretics of old, and Weigelius and other Fanatick Enthusiasts of late have blasphemed, for so we are by way of creation, not of generation, which is his essential sons property) this prerogative of our nature I acknowledge is our great honor and priv • lege, as we are reasonable men, and of this St. Ambrose sometimes expounds my Text, Dedit enim de cognatione suà, rationabilis scilicet naturae: but were this all, we might be base and miserable enough, for of such as were in this sense God's off spring, our Savior said they were the Children of the Devil, John 8. 44. Adam in innocence had a • higher honor put upon him, and a far nobler part of God's image stamped on him, which was in righteousness and true holiness: this by our sin and fall in him we have defaced and lost. But oh the infinite condescending Philanthropy and love of God to mankind, especially to Believers, that to recover it and us, he hath sent his only begotten Son into the World, for him to be made partakers of our human nature, and ( • hich next to it is the greatest gift that he • old bestow) his own spirit into our hearts, that we thereby might be made partakers of the Divine Nature. What cannot omnipotent mercy do that makes these meet? Consider we but seriously how infinitely glorio •• and holy God is, and how woefully base and sinful we are, and we shall not be able but in an holy ecstasy with the Apostle to cry out, 〈 in non-Latin alphabet 〉