Forty Sermons, Sermon 36
SERMON XXXVI.
GEN. 49. 18.
III. Sermon Preached at St. Martes, (Cambr.) March 30. 1651.I have waited for thy Salvation, O Lord.
THat in all outward temporal Deliverances by or from Men, Doct. 5 we ſhould look and wait for Spiritual and Eternal Salvation by Chriſt. So very many both Jewiſh and Chriſtian *Chaldee. Pererius. Oleaſter. Gordonius. Brentius. Fagius.Interpreters upon the Text agree, that although Jacob here looked and waited for a temporal Salvation to be wrought, eſpecially by Sampſon, Iſrael's Champion: (of which we ſpake in the former point) yet this ſatisfied not his deſire, nor terminated the Eye of his Faith, for that was but a temporal Salvation: and after it, Sampſon himſelf dyed, and Iſrael were oppreſſed, and carried away Captives, and therefore after the manner of the Prophets (as was before ſaid) who when they ſpake of any great Deliverance or Deliverer, which did either typify, or any way reſemble Jeſus Chriſt and his Salvation, they were wont to look through the one to the other; ſo he looks at God's mercy in Sampſon's Deliverance, but reſts not there, but from the Nazarite looks to the Nazarene. Non ſufficit Sampſon, veniat Schilo, as Gordonius paraphraſeth it; or rather as the Chaldee more fully. Non expecto redemptionem Gideonis filii Joas, quae eſt ſalus temporalis neque redemptionem Sampſonis, quae eſt tranſitoria: It's not the temporary tranſitory Salvation of Gideon, Jephtah, Sampſon, or any of the reſt of thoſe Saviours that I ſo much look for, or at all reſt in; but in, through and above all them, it's the Salvation of Jehovah, the Spiritual and Eternal Salvation of Jeſus Chriſt, the Son of David, the Son of God: It's He, which I wait for. This was dying Jacob's laſt Breath, and this the lively breathing of every true believing Soul, that in all ſtraits waits for deliverance from God, but in all ſuch Deliverances looks further for a greater Salvation by Chriſt with this foreign I have waited for thy Salvation, O Lord. All other outward Salvations thou workeſt, and they are truly thine; but this Spiritual, Eternal Salvation thou alone workeſt, and its every way only thine; which whether without or with them I look and long for eſpecially, and in a manner only.
For the better clearing and preſſing of which Duty, it will be uſeful for us to conſider,
1. The Example of God himſelf, who, though the whole World be his, and what content the whole Body of the Creature can afford is at his command, yet it's not the fleſh of Bulls that he Pſal. 50. 15. & 147. 10.eats, nor the Bloud of Goats that he deſires to drink, nor the ſtrength of the Horſe that he delights in; But he proclaims from Heaven, that it is Chriſt his Beloved Son, in whom he doth acquieſce, and is well pleaſed, Matth. 3. 17. That therefore which repleniſheth the Ocean, ſhould fill the Ciſtern. That in which God reſts, we ſhould, and in nothing elſe. Till we come to it we would be reſtleſs; and as God in the Creation reſted not in his making all other Creatures till he had made Man; ſo anſwerably in our recovering or enjoying all other contentments, we ſhould not reſt till we enjoy God in Jeſus Chriſt.
2. The practice of the faithful, who of all Men beſt know what Chriſt and his Salvation are. And here we find the Spouſe Cant. 3. 2, 3. when ſhe is at a loſs for her Beloved, going about the City in the Streets and in the broad ways; and in that goodly City, eſpecially in the fair Streets of it, was there no gay ſight, or precious commodity, which might entertain her Eye and Heart, and bid her ſtay, and ſtand ſtill and ſit down, and give over her ſo earneſt purſuit and inqueſt? No, if one would give her all the ſubſtance of his Houſe, all the riches of the City, all the Glory of the World for her Love, foreign it would utterly be contemned Chap. 8. 7. You find her in the higheſt Streets, preſſing through the greateſt crowds of other friends and contentments with her But ſaw ye him whom my Soul loveth? Saw you him whom my Soul loveth? Why! Mayſt thou not ſee in ſuch a City ſo many friends and contentments that thy Soul may not diſdain to love, that in the midſt of them, as bereft of all, thou makeſt ſuch enquiry after him that thy Soul loves? Indeed, the Daughters of Jeruſalem, Chap. 5. think it ſtrange, and the Children of this World account it little better▪ than diſtracted non-ſenſe: But whatever they think or ſay, ſhe muſt ſtill on in her purſuit, till ſhe find him whom ſhe ſeeks, and that's her Beloved, whileſt ſhe is thus ſick of love. So when Daniel had prayed for Judah's Deliverance from the 70 years Captivity in Babylon, he reſts not there, but goeth on to enquire after (at leaſt God doth to promiſe) a greater Salvation by Chriſt after 70 weeks of years, Dan. 9. 23, 24. Thus the Believers in the time of the Law, though in that Diſpenſation they were much entertain'd and even trained up with Temporal Mercies and Deliverances, and pompous outward Services, yet even then they lived and walked by Faith in that valley of Viſion. Through thoſe Vails they looked at Chriſt, and ſaluted him afar off, Heb. 11. 13. and under thoſe leaves they felt for the Fruit of the Tree of Life; were not ſatisfied with thoſe preſent outward mercies, but looked long for Chriſt, and waited for the Conſolation of Iſrael by him, Luke 2. 25. as Ambroſe upon that of the Pſalmiſt, Defecit in ſalutare Pſal. 119. 81.tu…m anima mea, My Soul fainteth for thy Salvation, ſheweth how earneſtly their Souls went out to the Meſſiah, that the more their Souls fainted, the more lively and vigorous was their love: and the longer he was deferred (eo expectantis deſideria majora ſunt, & quâdam vi amoris igneſcunt) the more were their Souls and deſires kindled and inflamed with an Oh that thou wouldſt rent the Heavens, and come down, Iſa. 64. 1. Inſomuch that Bernard when he thinks of it, is not more grieved than aſhamed at our deadneſs and ſluggiſhneſs. Compungor & confundor in memet ipſo, pudet torporis & teporis miſerabilium temporum horum, &c. that Chriſt and his Grace ſhould not be entertained with ſo much Love and Joy now that they are exhibited, as they were with deſire and expectation of them then when they were only promiſed. Cui namque noſtrûm tantum ingerit gaudium gratiae Serm. 2. in Cant.exhibitio, quantum veteribus Patribus accendebat deſiderium promiſſio? So little did their temporal Deliverances and Mercies, which they were trained up with, ſatisfy their Souls, or flat (but rather quicken) their longing deſires after Chriſt and his Salvation. Anſwerable to which is that of the Apoſtle; for whom I have ſuffered the loſs of all things, and do count them but Dung, that I may gain Chriſt, Phil. 3. 8. Gain Chriſt: it ſeems therefore that Chriſt only was his Gain; and that whatever elſe he had gained, till he had him, all that gain he might put into a wet Eye, as being a very great loſer: or, at beſt, at a very great loſs, and therefore (v. 9.) he deſires to be found in him, &c.
But withal, in that he ſuffered the loſs of all for Chriſt, it affords by the way a further ſtrong proof of this point; for he that could be content to ſuffer the loſs of all for him, could not be content with any thing without him. The Merchant in the Matth 13. 46.Goſpel, that ſold all he had to buy the Pearl, was not ſatisfied with all he had, to go without it. A South Country will not ſatisfy a thirſting Soul, without upper and nether Springs. Whileſt Judg 1. 15. Gen. 30. 1.Rachel was barren, ſhe ſaid, Give me Children, or elſe I dye: when ſhe had them, and was after deprived of them, whatever other comforters ſhe had, yet ſhe could not be comforted, becauſe they were not. Till a Chriſtian have Chriſt, what ever elſe he hath he cannot be ſatisfied: and if afterward, in any manner he loſe him, whatever elſe he keeps ſafe, he cannot be comforted. So Auſtin on that place of John 6. 68. Lord, whither ſhall we go? &c. brings in Peter, ſpeaking thus, Repellis nos a te? da nobis Tract. 27. in Joan.alterum te. Lord if thou put us away from thee, thou muſt give us another that is the very ſame with thee, for we cannot be ſatisfied without thee; and as he elſewhere adds, Da amantem, da deſiderantem, da eſurientem, da talem, & ſciet quid dicam: ſi autem frigid… loquor, neſcit quod loquor, &c. To a dull dead ſpirit this is a riddle; but one that knows and loves Chriſt feelingly, underſtands it, as being his inward hearts language: To ſuch an one all elſe is nothing beſides him; and therefore nothing can ſatisfy without him. If Chriſt be all in all, Col. 3. 11. then all beſides him, if without him, is nothing. As in God we live and move as Creatures, Acts 17. 28. ſo in Chriſt, as Believers. The Needle toucht cannot leave trembling, till it pitch North: Were it but the Soul of a Man, it's unquiet till it reſt in God, but let it be an Heart truly toucht with ſenſe of ſaving-Grace, whatever elſe it hath, it's yet unſatisfied without Chriſt.
3. And great reaſon for it, if we ſhall conſider, Thirdly, who and what Chriſt and his Salvation is; and this without other things, that one thing neceſſary, Luke 10. 42. It's not neceſſary that we ſhould have Health, Wealth, Worldly Honours, or outward Deliverances, but it's abſolutely neceſſary for us to have Chriſt and Salvation by him; elſe we are utterly undone. And therefore to be ſatisfied with them without him, is to be content with trifles and ſuperfluities, and want neceſſaries. For ſo in Scripture we ſhall find him called by the names of ſuch things, which (what ever elſe we either have or want) we cannot be without; of Father, Husband, Captain, Shepherd, Head, Bread, Sun, Light, Life it ſelf, and the Breath of our Noſtrils, as divers expound that, Lament. 4. 20. and if all this, we may well ask Bernard's queſtion, Ʋbi bene eſt ſine te? Ʋbi male poterit eſſe cum te? Lord with thee, how or where can it be ill with me? who in thee have Father, Husband, Captain, Shepherd, Head to guide, protect, and provide for me; the Staff of Bread to feed and ſupport me, the Sun, Light, and Life to inlighten and inliven me. But alas! how? where will it, can it be well with me, if without thee, without whom all this, all elſe is nothing? What forlorn Orphans are we, if we have not him to be our Father? What deſolate Widow-Souls have we, if divorced from this Husband? ſilly helpleſs ſtray loſt Sheep, and only for a Prey, though fed in other never ſo fat and green Paſtures, if not under this good Shepherds care! Though a Sampſon ſhould be my Champion, yet a miſerable inthrall'd Captive I ſhall be, if not under the protection of this Captain of my Salvation; pined with all other dainties, if not fed with this Bread of Life; benighted in blackneſs of darkneſs for ever, though other Starrs ſhine, and all other Torches be lighted, if not enlightned with this Sun of Righteouſneſs▪ a ſenſleſs trunk if not united to this Head; a liveleſs Life, if not enlivened with this quickning Spirit and Life. Sine Chriſto vanum eſt omne quod vivimus, what good will my Lapide in Lament 4. 20.Life do me, if Jacob marry with the Daughters of Heth? ſaid Rebekah, Gen. 27. 46. and what good will mine do me, if I be not married to Chriſt? None but Chriſt, nothing but Chriſt. Whatever ground I ſtand on, my foot ſinks till ſet upon this Rock. And therefore what ever other mercy or Deliverance I have, ſtill with Jacob in the Text I will wait for thy Salvation, O Lord. Which leads to
4. A 4th. Conſideration to this purpoſe, and that is, of what all other Mercies and Deliverances are, beſides Chriſt & his Salvation.
1. They but pledges of this. Outward mercies of Chriſt and his Grace and Salvation. Indeed, they are not this in themſelves, ſo as either wicked Men that have their ſhare in them ſhould thereby have any Evidence of intereſt in Him, or that the Godly from their want of them ſhould doubt of their part in him. For in both theſe reſpects, Solomon's rule holds, By them no Man knoweth either Love or hatred, Eccleſ. 9. 1. But yet becauſe as to Believers the ſame electing Love, that deſigns Heaven and Eternal Salvation to them in Chriſt, doth in and by him diſpenſe alſo outward Mercies and Deliverances (and therefore the Apoſtle from the one argueth and ariſeth to the other Rom. 8. 28, 29, 30.) therefore they in their enjoyment of them ſhould ſo improve them, as Iſrael's Deliverances from the Iron Furnace in Egypt and Babylon were types of their and our Salvation by Chriſt from the fiery Furnace of Hell and Damnation; ſo ſtill that temporal Favours and protections ſhould be taſts and pledges to us of ſpiritual and eternal Salvation by Chriſt, as it was with Paul. 2 Tim. 4. 17, 18. I was delivered from the Mouth of the Lyon, and the Lord ſhall deliver me from every evil work, and preſerve me unto his Heavenly Kingdom. But if ſo, then the thirſty Soul cannot be ſatisfied with ſuch taſts, but by them rather hath its appetite further quickned after thoſe fuller draughts of Grace▪ and Mercy in Chriſt. And theſe leſſer pledges draw it out in more earneſt longings after thoſe greater matters, and which it far more looks after. For although in ſome other caſes the pledge may in worth equal, yea and exceed the thing inſured and expected, yet here it's far otherwiſe. This pledg is ſcarce an earneſt penny, and therefore will not ſatisfy the wary Soul inſtead of its full payment. And ſo, though it hath this Earneſt, yet it looks ſtill for the Principal. Though delivered by Sampſon, yet ſtill waits on God for his Salvation.
2. Theſe outward Mercies and Deliverances are given and intended by God in a ſanctified uſe of them, to be as means, and as it were under-ſteps to lift up the Heart to higher deſires and enjoyments of Chriſt and Salvation: As Zacheus by getting up into the Sycomore-Tree, gets a ſight of Chriſt. In theſe more ſavourable and liberal entertainments in our way, God never intended that with the drowſie Diſciples, we ſhould dream of pitching our Tabernacles, and ſay it's good to be here; but that,
Theſe Accommodations on the one hand ſhould be as our viaticum and incouragements.
And thoſe Deliverances on the other hand remove diſcouragements and ſtumbling-blocks in our way to Salvation.
The one build our Scaffold, that we might better edify our ſelves in the Faith of Chriſt; as Act. 9. 31. when the Churches had reſt and peace, they were edified, walking in the fear of God, and in the comfort of the Holy Ghoſt. And therefore the Lord by his Prophet Joel, Chap. 2. after he had promiſed plenty of other food. v. 26. adds a Promiſe of pouring out his Spirit, v. 28. The other are but to free us from incumbrances, that we might vacare Deo, and ſerve him with leſs diſtraction, as Zachary ſings, being delivered out of the hands of our Enemies, might ſerve him without fear, in Holineſs and Righteouſneſs before him all the days of our Life, Luke 1. 74, 75.
Indeed we are too ſubject ſo to abuſe and pervert ſuch outward helps, that on the contrary they too oft prove hindrances, Snares and Thorns to intangle us in our advance to Heaven, ſo that ſometimes we never had leſs of Go… than when we had moſt of the World, and our being ſet free from trouble is but the opening the Cage or Priſon-door for looſe hearts to run further from God.
Who thereby is inforced, that he may recover us out of thoſe wild vagaries, to bring us into ſome narrow deep Lanes beſet on both ſides with Thorns, the better to keep us in our way; and to break thoſe Crutches, which we too much reſted on, that we may be taught to lean upon our Beloved in a Wilderneſs, Cant. 8. 5. and ſo we come to make more ſpeed to our journey's end, when lightned of that Luggage, which ſo much loaded and hindred us in our way.
But that is from God's Grace. Mean while it's a great part of our folly and perverſeneſs to turn our helps into hindrances. He at once both wrongs himſelf and his Friend's courteſy, who having a Stool lent him to reach ſomething he hath great need of, when he hath gotten upon it, only ſtands ſtrutting upon it, and braving over others that are under him, till inſtead of reaching what he wanteth, falls down headlong. He is a fooliſh Paſſenger, that when the Maſter of the Ship puts him aſhore for his refreſhment, or to take in ſomething for his accommodation, ſtayeth ſo long gathering Shels on the Sand, or Flowers in the Meadow, that he loſeth his Voyage: Nor is he the wiſeſt Traveller, who for the more comfort and ſpeed of his Journey, being by his Friend led in a plain fair way, and through pleaſant Meadows, is ſo taken with them, that he lies down to ſleep in them, forgetting his Errand, and ſo loiters as loth to part with them, as that he is benighted and falls ſhort of Home. A good Traveller is of another mind, and takes another courſe; ſaith, the Coaſt indeed is clear and free from Theeves and Robbers, the way pleaſant, and Inns and other Accommodations by the way commodious; but yet for all that (as it is in the Proverb) utinam domi eſſem, I would I were at home: And ſo, the fairer the way is, the more haſte he makes and puts on. It is or ſhould be ſo with every true Traveller Heaven-ward. If in his way he meet with trouble and danger, he ſaith I would I were at Home in Heaven, where there is none of this: but if ſafety and proſperity, yet would I were at Home in Heaven, where there is much better than this: Heaven is my Haven, and theſe are but fair Gales to carry me on with more ſpeed thither. Chriſt is the End I aim at; and therefore as Auſtin upon that Title of the Pſalm: In finem cum audis, in Chriſtum intende, ne in vita Pſal. 55.remanendo non pervenias ad finem: When I hear of the End, I muſt think of making after Chriſt, and not ſtand ſtill in my way, leſt I come not to my Journey's end. Quicquid eſt ubi infra ſteteris, antequam ad Chriſtum perveneris, nihil aliud Divinus ſermo dicit, niſi Accede. How firm ſoever the Ground be that I ſtand upon, on this ſide of Chriſt, though Senſe and carnal Reaſon ſay, ſtand ſtill and abide by it; yet Scripture hath nothing elſe to ſay to me but this one word, Ariſe, this is not thy reſting place, Mic. 2. 10. There is a Plus ultra: Get nearer to Chriſt, advance further to Heaven, and when a Sampſon hath delivered thee from the Philiſtines, and other ſuch-like Enemies, let not this be all thou lookeſt for, but ſtill ſay with Jacob, O Lord, now that I am thus ſaved, yet ſtill I wait for thy further and greater Salvation.
3. And this Thirdly, By reaſon of the little advantage of the one, if we fall ſhort of the other. Though we ſhould be ſaved from Bodily danger by an Arm of Fleſh, if our Souls ſhould not Mark 8. 36, 37.be ſaved from Hell and Wrath by Chriſt; What wilt thou give me, (ſaid Abraham to God) ſeeing I go Childleſs? Gen. 15. 2. And in that Child he looked at Chriſt: And ſo a right Heir of Abraham ſaith, Lord, what good will all elſe that thou haſt given me do me, if I go Chriſtleſs? We are indeed unworthy of Crums, leſs than the leaſt of Gods Mercies, and therefore ſhould be thankful for them: But yet becauſe they are amongſt thoſe foreign, Luke 16. 10. thoſe leaſt of Mercies, it's but little good we ſhall reap by them, if we have not Chriſt and his Grace, and Salvation, that great Gift of God with them. It's not an half-Mercy where Chriſt is wanting, who is All in all. As here Conſider,
1. On the one ſide, how wretched we may be with all other Mercies and Deliverances without Chriſt. Indeed, ſo we may account our ſelves as Happy, as he accounted himſelf Perfect: And therefore made the boaſting Queſtion, Mat. 19. 20. What lack I yet? And Anſwer here may be made, Yet lackeſt thou one thing, and that's Chriſt the one thing neceſſary, in whom only we foreign.are complete, Col. 2. 10. Happy the World may account, and call us, Pſal. 49. 13▪ if with Judas we bear the Bag: But yet for all that ſo Happy, or Miſerable rather, that with him, if we have nothing elſe, it had been better for us that we had never been Born, raiſed from a Sick-bed, and upon it fall more deſperately Sick to the very Death of W…ntonneſs and Luſt. Priſon-Door ſet open, and then run wild from God, as it was uſual with Iſrael, delivered to all thoſe Abominations, Jer. 7. 10. ſet free from Oppreſſors and Enemies that fought againſt the Body, and then more than ever inſlaved and inthralled to Satan and thoſe Luſts, that fight againſt our Souls. As God told Iſrael, if the Canaanites ſhould be ſuddenly deſtroyed, the wild Beaſts would devour them. Wild Luſts are theſe wild Beaſts, which raven moſt in the quiet Night, when the ſcorching Sun of Perſecution is ſet: And like Vermin, breed faſteſt when the Weather is warmeſt. And is there not then need of a further Salvation?
2. And ſo ſecondly, On the other hand, when God completeth an outward Mercy and Deliverance, he is wont to do more for the inward than for the outward Man; in Mercy to Hezekiah's Soul draws his Body out of the Pit of Corruption, and caſts his Iſa. 38. 17.Sins behind his Back further, than he leaves his Sick-bed behind him. A bleſſed thing to have a good Upriſing from a Sickbed, that we Relapſe not. Mercy is to be taken with a trembling Hand. When he plucks David out of the miry Clay, then ſets his Feet upon the Rock, and orders his goings, Pſal. 40. 2. To delivering Mercy adds guiding Mercy, as to Jeruſalem, 2 Chron. 32. 22. when an Out▪gate from Miſery is an Inlet to Grace, and ſo to Heaven: And the ſame good Hand that drew me out of the Water, leads me to the Rock that's higher than I; that is, a full complete Deliverance. And therefore (as ſome of our Cartwright, Hiſt. Evang.Divines obſerve) it's uſual with the Prophets, when they made largeſt Promiſes of greateſt Proſperity to Iſrael, to ground them upon, or to cloſe them with ſomething of Chriſt, as in whom both ſuch Promiſes and Mercies had their full accompliſhment: All our Good being ſo far indeed good, as it leads us on to Chriſt and his better Salvation.
Which, in the Application of it, ſhews us (Firſt) a broad Ʋſe. 1 difference between a Right-born, and a Baſtard Iſraelite. The Sons of the Concubines were put off and ſatisfied with Gifts, but Iſaac, the Son of the Promiſe, muſt have the Inheritance. The Carnal Jews ſit down by it in Babylon, but thoſe that were more 1 Chron. 4. 23.Spiritual returned to Zion; as the Raven takes up with the Carrion, but the ſole of the Doves foot cannot reſt but upon the Ark.
It's on the one hand a plain evidence of a carnal worldly Heart to reſt ſatisfied with Proſperity and Safety without Chriſt and his Salvation. A ſign of an Harlot, to be contented with the Love-token without true deſire of the Lover. As of the Mungril-Cur in the Fable, to leave the Game, and to take up with the Gobbet caſt before him: Unchaſte Soul, that commiteſt folly with the Gift, and neglecteſt God the Giver; faſtneſt upon the Bait, and art not drawn to Chriſt, who would draw thee to himſelf by that Cord of Love: Like the Romiſh Fiſher, that caſts away the Net when he hath caught the Fiſh he fiſhed for; openeth the Door of the Heart ſo wide, as to take in an outward Mercy from the Hand of Chriſt, and then ſhuts it againſt him, who thereby would have made way for himſelf to enter in; nay, (it may be) with thoſe Husband-men in the Goſpel, will kill the Heir, that they may have the Inheritance; ſhakes hands and quits Chriſt with Demas, to embrace the World: Mat. 21. 38.At leaſt, when he hath graſped the World, careth not to reach out to a Saviour, as Adam of old ſatisfied his Appetite with the pleaſant Fruit of the Tree of knowledg of Good and Evil, but cared not to taſte of the Tree of Life. Fooliſh People and unwiſe, but do we ſo require the Lord, to forget him in thoſe Tokens by which he would be remembred? To loſe Chriſt in the Crowd in the midſt of thoſe Mercies, in and by which he would be found: To make the End, the Means, Chriſt as a Bridg only by which we would get over to what we would come to; and on the contrary, to make the Means and Way the end of our Journey, which we mean to ſit down and reſt in. Remember that as Chriſt calls it hating of Father and Mother, when we under-value them in compariſon of him, ſo he calls it hating of him, Prov. 8. 36. when we prefer any thing before him, or reſt in any thing that is ſhort of Him and his Salvation. But Drexel. horolog.what? (As he ſaid) An Coelum desperâſti? Wretched Man, doſt thou deſpair of Heaven, that thou thus lieſt groveling on the Earth? Now Surſum Corda. And when ſhall our Hearts make the Reſponſal, Habemus Domine? When we have all, have we an Heart hungering and thirſting after Chriſt, who is all in all, without whom all elſe is nothing?
For ſo on the other hand, a Jacob's, and every true Iſraelite's heart that is touched with ſenſe of the emptineſs of all elſe, and the only All-ſufficient fulneſs of Chriſt, after fulleſt draughts of all other Contentments, thirſts everlaſtingly till ſatisfied with him; with Miphiboſheth bids the Zibaes of the World take all, 2 Sam. 19. 30.may but the King return to his Soul in peace: Bids others much good do them with their Corn and Wine, whilſt he ſtill cries, Lord, Pſal. 4. 6.do thou lift upon me the Light of thy Countenance▪ is content to part with them all for him, and therefore cannot be content with them without him. With the Martyr ſaith, Valeat Pecunia, valeat Vita, veniat Chriſtus: Farewel Money, farewel Life, farewel all; only come Chriſt, who is more than all, who is All in all. And though too oft in perfunctory Duties, he puts off Chriſt with skins and ſhells of Performances, yet he meaneth not to be ſo put off by him with theſe husks and ſhells of outward Contentments. No, Chriſt is the Kernel which his People hungers after, and is only ſatisfied with: And therefore the hungry Child is not put by with ſuch Toys and Rattles, but cryeth earneſtly till it be fed with this Bread of Life: Like Ruth, and Eliſha; the one is not ſhaken off by Naomi, with a Go return Ruth. 1. 2 Kings 2.to thy Mothers Houſe; nor the other with an Elijah's ſaying, Tarry here. But on they will, and nothing but Death (as it is in your Engliſh) nay, not Death it ſelf ſhall ſeparate them, as it is in the Hebrew, Ruth. 1. 17. So a true Chriſtian, whoſe Heart is indeed touched with the Love of Chriſt, though he might have Chains of Gold to bind him down to fit ſtill by what the World can afford him, yet he cannot reſt but in the Boſom of his Saviour. He cannot be ſafe in the greateſt ſecurity that falls ſhort of his Salvation. I, this is an Iſraelite indeed, in whom is no guile, and let this be his Character, which we may judg both of him and our ſelves by, and not be beguiled.
This, Secondly, inſtructs us what is a right Spiritual Uſe Ʋſe. 2 and Enjoyment of all outward Mercies and Deliverances, if it be (as the Apoſtle ſpeaks of Marrying Wives) only in the 1 Cor. 7. 39.Lord. If they do not terminate our thoughts and deſires ſo as to take them off from Chriſt, but rather (as it was here with Jacob) prove as a Riſe to lift up our Souls to him: And as ſo many Illicia, and Prolectives, to draw them out more earneſtly towards him. The Earth is indeed an opake denſe Body, which we ſtick in; and our Eye cannot penetrate and pierce through, and ſo are earthly Contentments to earthly Hearts (like thick dull Glaſs) which intercept the Light, and dull, and almoſt terminate our Eye and Heart: But if all were right, they ſhould be as Media diaphana, as clear Chryſtal Glaſs, that might tranſmit the Beams of the Sun of Righteouſneſs to our Souls: Looking-Glaſſes, in which we may ſee Chriſt; or as ſo many Shadows, that better commend and ſet out to us the Beauty of Chriſt, that by theſe Streams we may be led up to the Spring-Head, and by theſe Rivers led out to the Ocean. This is the right Spiritualizing and Sublimating theſe low and groſs earthly Enjoyments: Not a Roſicrucian Philoſophica Theologizata; nor the Libertine Familiſt high-flown Allegorical, Myſtical Divinity; Or the Enthuſiaſts crying up the Spirit, whilſt he wallows in the Luſts of the Fleſh: But a plain Honeſt-hearted Chriſtian's taking advantage from outward things, to be raiſed up to Spiritual and Heavenly: As a Man from the riſe of a Hill makes a greater Leap, and as the Bird, which from the Tree takes a longer-flight; ſo from the advantage of the higher Ground of an outward Exaltation and Deliverance, inſtead of being lifted and puft up in Pride, to have the Heart raiſed up to diviner thoughts, and more ardent deſires of God and Heaven; as he, Luke 14. 15. whilſt ſitting at Meat with Chriſt, raiſeth up his thoughts to the Bleſſedneſs of him that eats Bread in the Kingdom of God. This Meat is pleaſant; but Oh! what then is the Bread of Life? This Garment comely; But how Glorious then the Robe of Righteouſneſs? This Houſe a very good Dwelling; But Heaven is better. O ſweet Friend! But O ſweeter Saviour! When thus theſe outward taſts do not dull, but rather quicken the Spiritual Appetite, and make us more hunger and thirſt after fuller Meals and greater Draughts of Chriſt and his Salvation: This is a right, (not ſo much uſing as) improving them, which God would have us ready at, and have a holy Skill and Dexterity in. Their Anagogical Interpretations of Scripture are often vain, but here foreign is truly Divine, when an holy Heart out of Terrene and Corporal things extracts the Elixir or Divineſt Contemplation and Affections to Chriſt and Heaven.
To this purpoſe God even in Paradiſe would have ſome Trees Sacramental and Myſtical, that Adam in that Garden might riſe higher than Philoſophical ſpeculation, and not periſh by a Tree of Knowledg, but be fed and live by a Tree of Life.
And for this end likewiſe, Chriſt as he uſeth ſo many Parables, and ſpiritualizeth outward things, ſo he is ſet out by the Name of ſome of the Chief and Choice of all kinds of Beings. The Angel of the Covenant amongſt the Angels; the Sun and Morning-Star in the Heavens; The Rock and Precious Stone among the Inanimates; The Vine and Apple-Tree amongſt Vegetables; and both Lion and Lamb amongſt Senſitives. And ſo of the reſt; that as Quaelibet herba Deum, ſo in every Creature we ſee and feel after and find Chriſt; and that as all of them were Acts 17.at firſt made by him, ſo by all we might be led to him.
Which therefore (in the laſt place) is that which we ſhould all be ſeriouſly exhorted to: Ʋſe. 3
1. That we would not have our deſires terminated, and ſo take up with any or all ſuch outward Mercies and Salvations which in the World we may be entertain'd with, but ſtill to ſeek on, till we find a better Saviour and Salvation, which we may ſafely and quietly reſt in; as Joſeph and Mary ſtay not with their Kinsfolk and Acquaintance, till they find the Child Jeſus, Luke 2. 44, 45, 46. and mean while they ſeek him ſorrowing, ver. 48. The Beggar that is ready to die for Hunger, though he have never ſo much elſe given him, if not Food, waits ſtill as wanting that which he came for, and had moſt need of. When Chriſt ſaid to the Blind-man, What wilt thou that I ſhall Luke 18. 41.do unto thee? His anſwer is, Lord, that I may receive my ſight. A Sinner that hath his Eyes ſo far open as to ſee Chriſt's Worth, and his own want of him, would have ſaid, Lord, that I might receive Thee. A poor Believer hath a further and greater Errand to Chriſt, than for Corn and Wine, or outward Safety and Proſperity, which thoſe in Hoſ. 7. 14. howled upon their Beds for. He hath a Soul to be both ſaved and ſatisfied; and nothing can do either of them, but Chriſt only. O that we had ſuch hungring thirſting deſires after him, that nothing might ſtay our Stomachs without him, much-leſs take away our Stomachs (as too too oft they do from him). Nor is this all that Speech of Jacob calls upon us for; not only not to be taken off or hindred in the out-goings of our Souls to Chriſt, by being ſatisfied with thoſe outward Mercies and Deliverances: But
2. By them (as Helps) to be drawn out and raiſed up in our deſires after him. It's great Mercy, if by any means our Hearts may be led out to him, though they be the Horrors of Conſcience that prick us, the Terrors of the Law that whip us, outward Wants that drive us, or Dangers that affright us: It's well if any thing will bring us, even Chains of Affliction will draw us to him, but yet not ſo well as if they were thoſe Cords of Love: If we might be preſerved in Sugar, rather than in Brine: If comfortable Supplies and Deliverances be not as Seats to ſit down, but as Foot-ſtools to get up to Chriſt by.
In times of Want and Danger to ſeek Chriſt, may be rather to ſeek our ſelves than him, and to make our ſelves our End, when we only make uſe of Chriſt as a means to it. Such may be ſhaken off with Jephtah's check: Ye did thus and thus unto me, and why are you come to me now that ye are in diſtreſs, Judg. 11. 7. more out of love of your ſelves than to me. And the like alſo may be ſaid, if
In times of enjoyment of Mercy and Deliverance we rejoyce in God, and ſeem to love and praiſe him. This alſo may be Self-love rather than the Love of God. They might rejoyce in God's great Goodneſs, Neh. 9. 25. who yet did not ſerve him in his great Goodneſs, ver. 35. And he might ſay, Bleſſed be God, for I am rich, Zech. 11. 5. who yet never truly praiſed him. This may be but their following of Chriſt for Loaves, John 6. 26. as the Roman Emperours did▪ Populum annonâ demereri.Heinſius Exercit.
But thus to love God and Chriſt in his Mercies, that He is the Oyl of Gladneſs, ſwimming on the top of all; that we are no way ſatisfied with them without him, and beſt ſatisfied when we enjoy Him in them and by them; this ſhews the ingenuity of our Love, and that it's not the World or Self, but Chriſt that is the Object of it: That as Paul ſaid to his Corinthians, I ſeek not yours, but you; ſo it is not our ſelves, but Chriſt that we 2 Cor. 12. 14.love and deſire; and not his Portion, but his Perſon; and not ſo much Man's, as his Salvation.
And therefore (to conclude) as in all our gettings, we are to get Wiſdom, Prov. 4. 7. So, in all our ſeekings let us ſeek after Chriſt: And in and above all our Enjoyments let us enjoy and eye Him. As Jacob here in Sampſon's ſalvation had a further longing look at His. And ſo Hannah, 1 Sam. 2. in a Samuel looks at a Saviour. And therefore (as it hath been obſerved by ſome) her Song at his Birth, and Mary's at the news of Chriſt's, in many Paſſages of both very much agree, and are perfect Ʋniſons. And this further that Song of Hannah will to our preſent purpoſe inform us, that the Eying of Chriſt in all other Mercies will,
1. Make little Mercies great. As the Diamond adds Value to the Braſs-Ring. And the Figure added makes empty Cyphers vaſteſt Numbers. And ſo you ſhall obſerve that Hannah in that Song for her gaining a Son, and prevailing againſt her Adverſary Peninnah, as concerning their Houſhold-talk, and Womens Brabbles, ſpeaks of greater Matters, carries it in a very high Key, in the ſtrain of a Triumphant Song of ſome glorious Conquerour: And ſuch indeed Chriſt was, whom ſhe in that looked at; and where ever Faith ſeeth him, it ſeeth Magnum, though in Parvo, which will make little Mercies great.
2. Will not (be they never ſo great) let the heart reſt in The greater Light dims the leſſer.them, which would be a dangerous Diſeaſe of a vain love-ſick Soul, like thoſe Obſtructions in the Body, when thoſe Veſſels, that ſhould convey Spirit and Nouriſhment to the other parts, ſtop and intercept them by the way; but like the Tennis-Ball toucheth upon the Ground, yet thereby rebounds upward; ſo it from the Earth mounts up Heaven-ward; as Jacob here from deliverance by Sampſon, riſeth up to Chriſt's. Though Sampſon as the Serpent by the way ſo bites the Horſe heels, that his Rider falls backward, and ſo he is ſaved from him, yet that's not enough, not all that he looks for: And therefore he adds, I have waited for thy Salvation, O Lord.
And ſo Lord do thou ever wait to be Gracious, Amen, and Amen.