A tryall of faith, or, The woman of Canaan on Math. 15, 21, 22, 23, 24 : together with the souls sure anchor-hold, on Heb. 6, 19 : with the wisdome of timely remembring our creator, on Eccles. 12, 1 : in severall sermons / by Timothy Armitage.

Several Sermons preached by Mr. Timothy Armitage upon Matth. 15. 21, 22, 23, 24, Verses, &c.

Verse 21. Then Jesus went thence, and departed into the Coasts of Tyre and Sidon:

22. And behold, a woman of Canaan came out of the same coasts, and cryed unto him, saying, have mercy on me, O Lord, thou son of David, my daughter is greivously vexed with a Devil.

23. But he answered her not a word: And his Disciples came and be∣sought

him, saying, send her away, for she cryeth after us.

24. But he answered, and said, I am not sent but to the lost sheep of the house of Israel, &c.

SERMON I.

YOu have a Relation of Christs de∣parture from the parts of Judea near to Jerusalem;* 1.1 and his coming to the coasts of Tyre and Sidon, the ut∣termost part of the Land of Canaan.

And here is a Relation of two great Wonders wrought by Christ there:* 1.2 One was a spiritual won∣der, a wonderful faith that Jesus Christ wrought in the heart of a poor woman,* 1.3 the woman of Canaan; it was a wonderful faith, therefore it is brought in with admiration in the 22. verse, and BEHOLD, a woman of Canaan came out of the same coasts, and cried unto him, saying, have mercy on me, O Lord, thou son of David, &c. Yea it was such a wonder, as made the Son of God to wonder at it in conclusion, and to say, O woman, great is thy faith, be it unto thee even as thou wilt.

The second Wonder,* 1.4 which was the effect of this wonderful faith, it was a miraculous cure that the Lord Jesus Christ wrought upon the daughter of this woman of Canaan, who was possessed with a

Devil, which Devil Christ cast out by speaking one word.

Now concerning the faith of this woman of Canaan;* 1.5 the wonder that was in it appears,

First, In that it was a woman, the weaker vessel, and most subject to fears, yet her heart was raised to believe.

Secondly, Not only a woman, but a Woman of Canaan, a Canaanitish woman, one that was of the seed and posterity of that cursed Nation the Ca∣naanites, that were a cursed Nation, and cast out, that room might be made for the Children of Is∣rael; cast out of the Land, that room might be made for the Children of the Kingdome, and yet Christ meets with mighty faith in the heart of a woman that was a Canaanite, one that had not in∣joyed the means of Grace, one that had not injoy∣ed the priviledges of the Jews.

But we shall open the Scripture, and give you a brief Anallysis of it, and lay a foundation for future discourse, for I shall but dwell upon the borders at this time.

And in the faith of this woman of Canaan.

First take notice of the Declaration of her faith,* 1.6 ver. 22.

Her faith was declared, first, by the confession she made of Christ, she made a full and excellent con∣fession of Jesus Christ; O Lord, thou son of Da∣vid, there is the confession of her faith: she doth acknowledge the Lordship of Christ, she doth acknowledge him to be Lord of all, infinite in power, able to do what he pleases, yea to com∣mand the Devil out of her daughter, for she came to him for that end; there is a confession of

the Divinity of Christ, and of his infinite power.

Secondly, She doth acknowledge him as the Messias, not only as the Lord of all, but as the Messias, Christ the Saviour, him that was to come to redeem his people, and to be a light to enlighten the Gentiles, and therefore she calls him the son of David; Oh Lord, thou son of David, have mercy on me, &c. where she doth acknowledge him to be the Messias that was promised to come out of the loins of David.

Thirdly, There is a declaration of her faith by her prayer she poures out before the Lord; her prayer was an effect of her faith, she calls upon him with a great deal of earnestness; and her peti∣tion was, that Christ would cast out the unclean spirit that had taken possession of her daughter, therefore she spread it before the Lord, My daughter is grievously vexed with a Devil.

And the Argument she uses to move Christ (be∣sides her own necessity and the misery of her child) it was his own free-grace and mercy:* 1.7 Have mercy upon me, O Lord, thou son of David; my daughter is grievously vexed with a Devil.

Have mercy upon me; the affliction of her child was upon her; she does not say, have mercy upon my child, but upon me; and she pleads mercy and free-grace, have mercy upon me, not her own wor∣thiness; no, but have mercy upon me.

Secondly, We have the tryal of her faith; her faith is tryed three several times, and three several wayes the Lord Christ doth try her faith, that so it may appear more shining.

First,* 1.8 Christ doth try her faith by keeping silent, giving her no answer; she cries aloud, Lord have mercy on me, but Christ doth not so much as open his lips to give her any incouragement, but he is silent; and that was a mighty tryall, that when she should cry so loud, that Christ should say nothing to her, it was a mighty tryall to this womans faith.

Secondly, Christ tryes her faith by giving of her a seeming denial, in the 24. verse, He answered and said, I am not sent but to the lost sheep of the house of Israel; as if he should say, it is beside my arrant to have any thing to do with this woman of Ca∣naan, I am sent to the Jews in the first place; it was a seeming denial of Christ.

And it was the greater tryall, because Christ did not only seem to deny her request, but to deny the request of the Disciples, for in the 23. ver. The Disciples of Christ came and besought him: Oh this was a tryal of her faith; she might have said, I have cryed, and there is no hope, and the Disci∣ples they have besought him for me; but Christ doth not answer, but deny her request, and deny the Disciples request, what hope was left then?

Thirdly, The faith of this woman is tried in the 26. verse, where Christ doth object to her, her own unworthiness and vnfitness that he should have any thing to do with her; he answered and said, it is not meet that I should cast the childrens bread to dogs: And oh! what a tryall of faith was this? Christ doth not only deny her, but seems to up∣braid her with her unworthiness; she was of the Nation of the Canaanites, and they were of the

Jews accounted as Dogs; they were cast out, and were without the Covenant, and without God in the world; it is not meet, said Christ, I cannot do it, to take the childrens bread, and give it to dogs; this was a mighty tryal.

Now in the third place let us consider the be∣haviour of this woman under these tryals,* 1.9 how did her faith bear up under these tryals? That is decla∣red unto us,

First of all; when Christ gives her no answer, yet still she continues crying after him; there is the behaviour of this womans faith under that tryal. Though Christ give her no answer, she gives not over her request; though Christ was silent and would not open his mouth to give her one word, yet she continues crying, the Disciples say as much, Lord send her away, say they, for she crieth.

Secondly, And for her deportment under her second tryal; she came and worshipped, and said, Lord help; and so she continues still in duty, and is found waiting upon the Lord in an humble po∣sture, she falls down and worships, she worships Christ and continues in prayer, Lord help.

Thirdly, The behaviour of this woman under the third tryal she meets withall is in the 27. vers. and she said, Truth Lord, yet the dogs eat of the crumbs which fall from their Masters table. When Christ tells her, that he must not take the chil∣drens bread and cast it to dogs, see how her faith now works, and though this seem the greatest dis∣couragement, yet her faith doth make an excellent improvement of it, and from this discouragement her faith takes ••ice and waxeth stronger and

stronger; Truth Lord, yet the dogs eat of the crumbs that fall from their Masters table; she grants all that Christ said, she grants the proposi∣tion and application of it, she grants that she was no better then a dog, and yet her faith makes an improvement of that which seems to be the great∣est discouragement, she fetcheth an argument from thence, if I be a dog let me have the crumbs, if a dog, thy dog, and I will not away from thy feet, but let me have crumbs that fall from the childrens ta∣ble. So you have the carriage of this woman un∣der her several tryals.

Fourthly,* 1.10 You have the victory of her faith in the 28. verse; O woman, great is thy faith, be it unto thee as thou wilt; and her daughter was made whole.

The heart of Christ seems to be taken mightily with the faith of this woman; and therefore Christ stands and wonders, that there should be such a faith in a Canaanitish woman: O woman, great is thy faith, be it unto thee even as thou wilt: I do not only grant the mercy thou askest, but even what thou wilt; thou hast overcome me with thy faith, Be it unto thee as thou wilt; and her daugh∣ter was made whole that hour: So that you see the history of this woman of Canaan o••ened to you: I shall not enter into it now, but (as I said before) dwell upon the borders of it.

And at this time I shall consider what is written in the 21.* 1.11 verse; Jesus went thence and departed into the coast of Tyre and Sidon.

1. We shall consider from whence Christ went when he came into these parts.

2. And what was the occasion of Christs go∣ing away.

3. And then consider what this place was that Christ came to, where Christ wrought this wonder, this miracle.

1. He went from thence, from the parts of Ju∣dea; which were near to Jerusalem; for in the be∣ginning of the Chapter you read, that Christ was there in some place, where many of the Scribes from Jerusalem came to him, as in the first verse.

2. What was the occasion of Christs depar∣ture from these parts of Judea that were near to Jerusalem? Why did Christ leave these parts, and leave that people? The occasion is intimated; be∣cause they opposed Christ, they cavelled against him; against the person of Christ, against the truths of Christ, against the disciples of Christ, and a∣gainst the way of Christ; the Scribes and Phari∣sees were filled with enmity against Christ, and the way of Christ, and therefore Christ departs from them, and goes into the coast of Tyre and Sidon.

But more particularly, that which was the cause of Christs removing from this people; it was be∣cause they set up their own traditions; they set up their own inventions, and made them equal with the Command of God, nay, they made their own inventions and traditions above the Comman∣dement of God, which was a mighty provocation to Jesus Christ; if you read the beginning of the Chapter, you shall see how they set up their own rules above Gods Rules, which is a provoca∣tion to Christ, and he will not bear with such; you may read the second and third verses, and so to the end of the seventh verse.

In vain (sayes Christ) do you worship me, teaching for doctrine the commandements of men.

So that the occasion of Christs removing from these parts of Judea which were near to Jerusa∣lem, was the exalting their own traditions, and making them equall with Gods Commande∣ments.

It affords something to us for our instruction, which is this,

That when a people,* 1.12 or any soul, shall exalt their own traditions, their own inventions, and make them equal, or set them above the Commande∣ments and Rules that Christ hath given his people to walk by, Christ will not afford his presence to such a people, Christ will certainly depart from such a soul, or people.

For the truth is; there is little hope that there should be any good done by such a people, when they decline the Rule, and set up something of their own, there is little hope that the word of Christ should do good among such a people. Therefore Christ will withdraw from them, as he did from these Scribes and Pharisees; and so will Christ withdraw his special presence from a peo∣ple that shall set up their own inventions. For it is a mighty provocation to Christ.

First of all, when a people shall exalt their own inventions above the Rule that Christ hath given his people to walk by; the minds of such a peo∣ple are blinded and darkened, and their hearts are hardened against the Truths of God; there∣fore there is little hope of such a people: I say;

mens own inventions thus exalted and lift up a∣bove Gods Rule, it blinds the mind, and hardens the heart against Christ and the things of Christ; it is a making to a mans self a graven Image: What∣soever a man shall bring in of his own, as a rule to walk by, and to worship by, he makes that an image to himself; now they that make graven Images are like to them, sayes the Psalmist, They have eyes and see not; God gives them up to blindness; decli∣ning Gods Rule, and Christs Institution, it will blind them and harden them against the Truths of Christ.

Secondly, When as men shall exalt their own inventions, the heart is so filled with them, that there is no room for Christ, and for the most part there is in such a soul a kind of loathing the Truths of Christ. Whereever you find mens inventions exalted, there you shall find a kind of loathing, in such a soul, of the pure and sincere truths of the Gospel, the bread of life is no longer sweet with them, and the water of life hath no rellish with them; and when it comes to this, Christ will not stay, but withdraws his spiritual presence from them, as he did his bodily presence from the Scribes and Pharisees.

Thirdly, Christ will withdraw from such a peo∣ple, because for the most part they are desperate enemies and persecutors of Christ, and of his Peo∣ple, and of his Truths: So it was with the Scribes and Pharisees, Christ had not such enemies in all the world as they were, because they were most zealous for their own inventio∣ons, they declined the Rule, and set up their own rule, and therefore they prove desperate ene∣mies to Christ. Paul makes an acknowledgement

of it when Christ came to open his eyes, and doth tell you, that that was the cause of his driving on that trade of persecuting the Saints with so much earnestness, because he was so zealous for the tra∣ditions of men; in Phil. 3. 6. You may see there what he sayes was the cause of his persecuting the Saints: Concerning zeal, persecuting the Church, touching the righteousness which is in the law blame∣less: And so in Gal. 1. 13, 14. For ye have heard of my conversation in time past, in the Jews Religion, how that beyond measure I persecuted the Church of God and wasted it. Ver. 14. And profited in the Jews religion above many my equals in mine own nation, being more zealous of the traditions of my fathers: The zeal which he had for the traditions of men was that which carried him on to perse∣cute the Christians with so much violence; and many times it is so, that they which do most ex∣alt their own traditions, they become very zealous in persecuting the Saints and Truths of Christ, for it is natural for a man to become zealous for that which is his own; that which is of the flesh, that which is a kin to the flesh, the flesh will be zeal∣ous for: Now all traditions they are born of the flesh, they are the off-spring of mans own brain, and therefore upon that account men are many times very zealous for them to the persecuting of the Saints of God. Now upon this account the Lord Christ will not afford his presence with such as lay aside his Rule, for they many times prove the greatest persecuters of Christ and his people.

Fourthly, Christ will not continue and afford his presence with such a people, as set up their own

inventions and traditions in the place of God's Rule, because they do arrogate that to themselves which is Christs due; he is the great Prophet, and given to instruct his people, to make known the way of life and salvation, and it belongs to Christ to give a rule for his people to walk by: And therefore when men shall set up their rule in the place of Christs Rule; what do they but take the place of Christ, the office of Christ, and turn Christ out of his office, and set themselves in Christs chair. Now this is a great provocation to Christ, and that which Christ will not endure, but depart from such a people.

Fifthly, They that do exalt their own inventions and traditions in the place of Christs Rule, for the most part they place their righteousness in those very traditions of their own; which is a great provocation unto Christ; for you may observe this in the Pharisees, they that were so zealous for their own inventions, and would not submit to the Rule of Christ, they would not submit to the Righteousness of Christ, but they placed their righteousness in their traditions, in their inventi∣ons; a kind of volluntary humility they had, and willingly submitted to their traditions, and by so doing did overturn the righteousness of Christ, placing their righteousness in their own observa∣tions; it was that which made them not to sub∣mit to the righteousness of God. Let a man do never so much, let him walk never so strictly, let him set up the straitest rule to himself to walk by, though a man do never so much, though he afflict his body never so much, if this tend to draw off the soul from the righteousness of Christ, that a man

should look upon this as his commendation before God, and place this in the room of Christs righte∣ousness, as all do that set up their own traditions, they do greatly provoke the Lord Christ, and loose all they do; though men could walk as exactly as the very Angels, yet if that exactness should draw them to place any trust, any confidence in their observations and humility, they loose all their la∣bour; for Christ tells his Disciples in Matth. 5. 20. That except your righteousness exceed the righteousness of the Scribes and Pharisees, you shall in no wise enter into the kingdome of heaven: Ex∣cept your righteousness exceed the righteousness of the Scribes and Pharisees: they went a great way in self righteousness, they walked very strictly and very precisely; ah but you must have another kind of righteousness, a righteousness that must be beyond theirs; they placed their righteousness in their doings, in their observations and inventions; but except your righteousness exceed theirs, you shall in no wise enter into the Kingdome of Heaven.

The Devil he will allow men to go a great way in such paths of self-righteousness, to do a great deal, to suffer a great deal, to carry it very humbly, and very strictly, and seem to be the most mortifi∣ed men living; if the Devil can but draw them off from Christs righteousness thereby, and place their righteousness in this, he care not how far they go; for the Devil knows that this will never mor∣tifie the deeds of the flesh, whatsoever is of mans setting up will never mortifie the deeds of the flesh; but as I said before, men may live very strictly, fast and pray, and yet be far from mortify∣ing

the deeds of the flesh; it may be so far from mortifying the deeds of the flesh, that it may strengthen the flesh and corruption, get strength while men seem to walk in such a way of seeming mortification; yea the strength of the body may be spent in seeming mortification, and the corrup∣tion unmortified.

But to reflect a little by way of Applica∣tion.* 1.13

Oh that this might be a warning piece to us to take heed that we do not exalt any thing of man in the room of Christ; take heed we do not exalt our rule above Christs Rule, that we do not form rules to our selves to walk by, and to worship by, and decline the Rule, and Institutions, and Ordi∣nances of Christ.

There are two sorts of people that are and will be found guilty of this,* 1.14 who shall not injoy the presence of the Lord, for Christ will depart from such a people.

First, Such as set up outward formes of their own in opposition to Christs Form; there have been such a generation of men in this Land, and still there are, who hath such Idols in their hearts who set up their form above Christs Form; Christ hath left a Rule, and Christ hath given his Form, and his Institutions, which must be observed till his coming; but now when men shall bring in their own inventions and traditions, their own supersti∣tious ceremonies into the worship of Christ, which Christ hath not commanded, this is a great provocation to the Lord, and such a people cannot injoy the spiritual presence of Christ; for ••ait•• Christ, Go teach, and observe what I have command∣ed

you, and loe I am with you to the end of the world. So long as a people cleave to Christs In∣stitutions, so long they are under the Promise of Christ, but they that shall go from this are not un∣der the Promise of Christ.

2. And then again there are those that will be found setting up something of their own in the stead of Christs Rule,* 1.15 while they pretend that they have another rule then the Word to walk by; the other is more gross and carnal, but this more spi∣ritually wicked. I say, when men shall pretend to have another rule to walk by, that they have the Spirit of the Lord to be their rule to teach them, and they shall not look to the rule of the Scrip∣ture, not look to any rule without them; truly both these sorts of men will be found to set up their own rule above Christs Rule: And oh how dangerous is it? and as I said before, so again, and oh that it might be remembred! It is a pulling Christ out of his Throne; for men to decline his Rule, the rule of his Word, which he hath given them to walk by, and decline his Ordinances, and pretend to walk by a rule that is within them, tru∣ly they exalt something of their own above Christ; and let it be remembred what the Lord threatens to such as will not hear the great Prophet, Deut. 18. 15. and 19. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me, unto him ye shall hearken. V. 19. And it shall come to passe, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. He that will not take the rule from Christs mouth, he that will not walk by that rule that Christ hath left in his

Word to walk by, but shall take another rule though the pretence be never so high and spiri∣tual, the Lord hath said that such a soul shall be cu•• off; the Lord will not afford his presence, Christ will not continue his presence with such a people as shall exalt any invention above Christs Rule, the rule of the Word.

But it may be that they will say,* 1.16 They do not exalt any thing of their own, we are mistaken of that no, it i•• only the Spirit of Christ that they exalt: it is the Spirit of Christ that is their rule to walk by, and they are not bound to attend to any rule whatsoever that is without them; but to walk by the rule of the Spirit of God that is within them.

To whom,* 1.17 I say, it is a great mistake, that the Spirit of the Lord in us should be a rule for us to walk by; the Spirit is not the rule, the Spirit is given to open the rule, the Spirit is given to shine upon the rule, to declare the rule, but the Spirit of the Lord is not the rule. It is true indeed, we cannot know the rule, at least in the spiritual na∣ture of it, till the Spirit of the Lord doth open it▪ as a man cannot see what time of day it is by the Sun-dyall till the Sun shine upon it; ah but the Dyall is the rule: And so it is a great mistake▪ while men think that the Spirit is the rule, when as the Word of the Lord is the rule, to the Law and to the testimony, if any man walk not according to this rule. And so Christ tells his Disciples, that the Spirit is not given to manifest and disco∣ver any new thing, but what Christ hath laid dow•• in his Word: look into John 16. 13. Howbeit when the Spirit of truth is come, he will guide you into all truth; for he shall not speak of himself▪

but whatsoever he shall hear, that shall he speak, and he will shew you things to come. Mark how clear it is, that the Spirit is not given to discover any thing that is beside the rule that Christ hath left; he shall guide you into truth; ah but how? he shall lead you to the rule and guide you into truth, for he shall not speak of himself, but what Christ hath spoken, and what is written in the Word of the Lord; and the Spirit is given to speak it with power, and life, and efficacy; He shall take of mine and shew it to you, no new thing, but what is mine; my Truth, my Gospel; he shall take of mine and shew it to you.

Object. But you will say, If the Spirit of the Lord be in me, surely the Spirit need no rule to walk by; but the Spirit of the Lord is in all the Saints, what need have they of any other rule?

Answ. I answer: The Spirit needs no rule, ah but the Lord saw that we needed a rule to walk by, we were apt to be deceived, to call darkness light, and light darkness; the Lord saw we had need of a rule, and that rule is the Word of the Lord, which is given us as our rule, and no other rule but on∣ly the Word of the Lord: And therefore be not deceived upon any pretence whatsoever; take heed you be not drawn off from the Institutions of Christ, from the Word of Christ, the rule that Christ hath left all his people to walk by, for if you be, you will exalt something of your own, some∣thing that you will place your Righteousness in; and oh how provoking is that to Christ? for a people that do so, they cannot and shall not injoy the spiritual presence of Christ; such as forsake Christs Rule, and set up their own rule that Christ

never made a rule, they shall not injoy the pre∣sence of Christ, no more then Christ afforded his presence with the Scribes and Pharisees.

And therefore doe but wait upon the Lord, cleave to the Lord, and hold fast his Rule, and you shall see that the Lord will make it evident to all the world, that he hath left them, though they are never so seemingly high and spiritual, yet it will appear, that such as forsake him, Christ will for∣sake them, they are left of Christ in their judge∣ments already, and wait upon the Lord, and you shall see that the Lord will leave them to corrupt themselves by a corrupt conversation; for what way of Christ will not men only forsake, but blas∣pheme? and what sins so great will not such a man, as leaves the rule, be drawn to the commission of? For if the Word be not the rule, but a strong im∣pulse of Spirit, what impulses may not a man have? he may have the strongest impulse to the greatest evil whatsoever; if the Lord hath not yet left, yet he will leave such a people to the commission of great evil: As I remember the history of some of the low Countries, they had such a pretence, that the Word was not to be their rule, but they were led by the impulse of the Spirit of God; and I remember in that history it is recorded, that many grievous wickednesses they did commit▪ they came to marry many wives, and one of the chief of them cuts off one of his wives heads. And another upon a time, he calls his kindred together, and he in the presence of them all takes away the life of one of his brethren, and said, now the will of the Lord is done: And what wickedness is it that men may not fall into by a strong impulse?

But so much for that.

I will give you but one hint more in that 21. v.* 1.18 ••esus went into the coasts of Tyre and Sidon: You ••ee from whence Christ came, which was from the ••arts of Judea: and the occasion of Christs de∣••atture, because they rejected his Word. But whe∣••••er came Christ? He departed into the coast of Tyre and Sidon. A word or two of that, and so ••onclude; The coasts of Tyre and Sidon.

First, They were the uttermost parts of the ••and of Canaan.

Secondly, It was a very dark place, a place full 〈◊〉〈◊〉 darknesse and ignorance; a people that were ••ixed with the heathen, and had learned their sin∣••••l customes; and yet the Lord Christ when he goes ••••om Jerusalem, he goes into the parts of Tyre and ••••don.

Briefly observe this:* 1.19 The faithfulness of Christ 〈◊〉〈◊〉 his Fathers work, and the love of Christ to the 〈◊〉〈◊〉 of men: Tyre a hundred miles from Jerusa∣••••m, and yet Christ undertook this journey. Oh 〈◊〉〈◊〉 faithfulness of Christ in his Fathers work! he ••••ares no labour, no travel from place to place, ••••om City to City, to the uttermost parts of the ••••nd, and all was to do his Fathers work: Oh the ••••ithfulness of Christ!

And take notice of the love of Christ to the ••••uls of men;* 1.20 it was in compassion to a poor wo∣••••n of Canaan that Christ took this journey, she 〈◊〉〈◊〉 known to the Lord before, and in compassion ••••do her soul good, and to release her daughter 〈◊〉〈◊〉 was possest with a Devil, Christ takes this ••••urney. See the love of Christ to the souls of ••••or creatures. Christ knew the worth of a soul,

the preciousness of a soul: what would it advan∣vantage a man to gain the whole world and loose his soul? Why in compassion to this womans soul Christ takes this great journey.

And by way of Application:* 1.21 Oh that we might learn of Christ to be faithful in that work which the Lord hath committed to us; and to expresse more love to our own souls and the souls of o∣thers. What a great way did Christ go to doe good to one soul? if there be but one woman 〈◊〉〈◊〉 Canaan, if but one woman of Samaria, for Christ to preach to, he takes that occasion. Whatever work the Lord puts into our hand, in the service 〈◊〉〈◊〉 our generation, and for compassion to souls, look 〈◊〉〈◊〉 Christ, he thought no labour too much to do go•••• to the soul of one woman.

Secondly,* 1.22 This was a very dark place, the dark∣nesse of ignorance and sin did abound in the•••• parts, in the coasts of Tyre and Sidon, and yet 〈◊〉〈◊〉 Christ goes from Jerusalem, he departs into the•••• coasts. You see the Lord hath some in every place; no place so dark and sinful, but there 〈◊〉〈◊〉 be some that may belong to the Lord, and whe•••• there are any that do belong to the Lord in 〈◊〉〈◊〉 part of the world, though never so dark, yet 〈◊〉〈◊〉 Lord will send from heaven and visit them; if 〈◊〉〈◊〉 one poor Canaanitish woman that belongs to th•• Lord, Christ will take care of that woman; 〈◊〉〈◊〉 comes into these dark places, that so he mig•••• make known the light of the Gospel, that this 〈◊〉〈◊〉 woman might believe, where there are any 〈◊〉〈◊〉 belong to the Lord, the Lord will find 〈◊〉〈◊〉 way to find them out, he will visit the•• with the discoveries of his Grace and Love

by the declaration of the Gospel of Christ.

And oh that we might observe the wonderful dispensations of the grace of the Gospel, that he should carry it into the dark corners, that Christ should leave Jerusalem and carry the Word of Grace into the dark places; that the Lord should make choice of most unlikely places, places most destitute of the Gospel; oh the wonderful dis∣pensation of the Lord! nay, that the Lord should there make some poor creatures eminent in grace; this is another wonder, that the Lord should bring in some out of the dark corners, and make them most eminent in Grace, make them patternes of ••aith, as this woman of Canaan was; here was faith in this woman that made the soul of Christ to wonder: Now what a wonderful dispensation is ••his and discovery of the free Grace of God? That all is of God, nothing in man, nothing in the ••eanes without his blessing, that he should make ••ome to believe in the dark places, yea not only to ••elieve, but with such an admirable faith as this woman; that he should make them that were at ••he greatest distance to be most nigh, and the greatest sinners the excellentest Saints: Oh the ••••eeness of Gods Grace in his dispensations!

This should teach us to put on bowels of mer∣••y towards sinners, towards them that are in the ••ark places of the world. All Christians that are 〈◊〉〈◊〉 the world, that hath received the light of Christ, ••hould be filled with compassion towards them ••hat sit in darkness; if we dwell near Jerusalem, 〈◊〉〈◊〉 should pitty them that dwell in the coasts of Tyre and Sidon; and if we can do nothing, pray that ••he Lord would send forth labourers into his har∣vest,

to send some into the coasts of Tyre and Si∣don. Oh pray that the Lord would send forth la∣bourers into his harvest, that there may be som•• called out there that may be strong in faith, an excellent in holiness; nay, they that may be brough•• in out of such places, they may go far beyond them that dwell nigh Jerusalem, out-strip them 〈◊〉〈◊〉 faith and holiness; seeing the Lord may have su•••• a people in dark places, as he had here a preciou•• soul, the woman of Canaan, let us pitty them tha•• are in darkness, and pray that the Lord would sen•• forth his light to them.

Matth. 15. 22.

And behold, a woman of Canaan came out of the same coasts, and cryed unto him, saying, have mercy on me, O Lord, thou son of David, my daughter is grievously vexed with a Devil.

SERMON II.

BEhold, a woman came out of the same coasts. The Evangelist Mark does take notice, that when Christ came into these coasts of Tyre and Sidon he entred into a private house, and would have hid himself there, Mark 7. 24, 25. And from thence he arose and went into the borders of Tyre and Sidon, and entred into an house, and would have no man know it; but he could not be hid: For this wo∣man of Canaan comes and finds him out, and falls down and worships him.

So then we may observe this briefly:

That where there is a seed of faith in any soul,* 1.23 where the work of faith is begun, it will find out Christ whereever he is.

This woman had a seed of faith, she heares of Christ, and though Christ goes about to hide himself, he could not be hid. Whereever faith is begun in any soul, it will find out Christ, never rest till it find out Christ, it will come to him where∣ever he is: Christ cannot alwayes be hid to the eye of faith; Where the body is, there will the Ea∣gles be gathered together, saith Christ: The Eagles will find out the dead body, though it be never so remote, though it lay in a secret cave of the earth, and so where there is faith, the soul will find out Christ, Christ cannot alwayes lie hid from the soul.

For the eye of faith it hath some resemblance like the eye of God: There is nothing can be hid from the eye of God, Psal. 139. 7, 8, 9. Nei∣ther shall I go from thy presence; if I go to hea∣ven thou art there, and if I make my bed in hell thou art there, if I take the wings of the morning, and dwell in the uttermost parts of the sea, thou art there. And so the eye of faith hath resemblance to the eye of God, though indeed the eye of faith cannot alwayes see God, yet where there is faith the soul will be pursuing after God and Christ: My soul followeth hard after God, sayes David, Psal. 63. 8. David had faith, and his soul pressed after God, made hard after God: Faith will fol∣low Christ whereever he is, if in heaven, faith will follow him there, if he go down to hell, even in dark dispensations, faith will follow him there,

if he flie to the uttermost parts of the earth, and seem to be at a great distance, faith will follow him there: Christ cannot be hid alwayes from the eye of Faith, it will follow him when he hides him∣self, as the Spouse in the Canticles, when Christ hid himself from her, yet she follows him, and seeks him at home and abroad, and leaves no place unsought, and she never gives over till she finds him, seeks till she finds, and at last she found him whom her soul loveth.

Nay, I may say, faith will see something of Christ whereever he is, not only follow after him, but see some glimpse of him whereever he is, though he go down into hell, the soul will see something of Christ in such a dark dispensation; in the hardest saying of Christ faith will find something of Christ, as the Lord calls this wo∣man a dog, and yet she finds out something of Christ.

And therefore to apply this,* 1.24 briefly.

First, Brethren: O that we might take this wo∣man for our pattern, to follow after Christ, and find him out, when he hides himself: You that walk in darkness and see no light, oh that you would look upon this woman, and make her your pattern: Christ hid himself from her; ah, but she finds him out, and Christ could not be hid: One would have thought it had been a bold part of this wo∣man, when Christ retired himself into a private house, that she should find him out and press in up∣on him; ah, but the Lord did not reprove her for her boldness, it pleased Christ well enough. And oh that we might seek after Christ, and presse in upon Christ, even then when Jesus Christ

seems to hide himself that he might not be found!

And for your incouragement,* 1.25 does Christ seem to be hid from you as from this woman of C••∣naan? never leave till you find him, go where he is, wait upon him in an Ordinance, look to him in a promise, and press in upon him; and let me say for your incouragement, Jesus Christ doth not hide himself from you that you might never find him; no, the end of Christs hiding himself is, that you might seek him, that you may seek him earnestly, diligently, as the Wise men did: Christ did not hide himself from this woman, with an in∣tent she should not find him; no, if Christ had intended that, Christ would never have come into those coasts, and therefore his intent was not that she might not have found him, he might have gone into the wilderness, and gone where she might ne∣ver have heard of him; no, that she might seek him, and exercise faith, and presse in upon him. And oh that this might give incouragement to you poor souls, who are looking after Christ, who hath hid himself from you: O consider, that if Jesus Christ had intended so to hide himself as you should never find him, Christ would never have come upon your coasts, Christ would have gone some where else, he would never have come so nigh to you as he hath done, he would never have come so nigh to your souls, and never have drawn nigh to you in such a word of grace and promise; no, he hides himself that you might seek him, and not with an intent you might not find him.

Secondly, consider what an ingagement this doth lay upon all our souls, this example of the woman of Canaan in finding out Christ, and pres∣sing

in upon Christ, when she had no invitation: Oh what an ingagement is this for our souls to be∣lieve in Christ? What an ingagement to come to Christ, to come in faith? seeing Jesus Christ doth not hide himself in a private house as he did then, no, Christ he draws nigh to us, and stands, as it were, upon the house top. Wisdome stands in the open street, and there she cries and makes pro∣clamation, O ye fools, how long will you love folly? ye simple ones, how long will you love simplicity? So then if she came to Christ when Christ hid himself, what an ingagement have we to come to Christ when Christ stands upon the house top? If she press'd in to Christ when she had no invitati∣on, O what an ingagement lies upon us in the day of grace to come to Christ? We have many a word of incouragement; He sayes, Look to me and be you saved: And he sayes, Behold me, to a nation that was not called by his name. O the gra∣cious invitations that we hear from Christ from day to day! Christ sets the door of Grace wide open; let him come, and whoever will let him come; and he doth ingage, that whosoever comes shall not be shut out, shall not find the door of Grace shut against him; whoever comes to Christ by faith shall find that all their sins and iniquities shall not shut the door against them: And there∣fore, to conclude this, if this woman came when she had no invitation to come, O what an ingage∣ment is it for us to come to Christ, now Christ stands so as he may be seen afar off? O that God would perswade the heart of some poor sinner to come to Christ by faith! But to passe by this.

We shall now consider who this woman was,* 1.26 A woman of Canaan came.

First, Described first, by a woman; a woman is the weaker vessel, more weak ordinarily then men; stronger passions, greater fears, subject to doubts; and yet here is a woman▪ Behold, a wo∣man came.

Secondly, She is described to be a Canaanite, a woman of Canaan, she was of the stock of the Ca∣naanites, a cursed Nation, cast out of the Land for their abominations, and their Land given to Israel for a possession; and yet this woman, though a Ca∣naanite, comes to Christ.

Thirdly, She being a Canaanite, it follows, that before the Lord revealed himself to her, she was a very sinful woman; so the rest of the Canaanites were, not only vile in respect of kindred, but vile in respect of actual transgression; and yet behold, this woman of Canaan here coming to Christ.

So then the Doctrine is this:

That the Lord many times is pleased to make choice of the most weak,* 1.27 and the most unworthy, and the most sinfull, and causeth them to come to Jesus Christ. She was a woman, there is her weaknesse; a Canaanite, there is her unworthiness; sinful in respect of actual transgression, even as the rest of the Canaa∣nites.

We shall clear this Point to you from the Word of God, and give you Instances that the Lord makes choise many times of the weakest and un∣worthiest, and win upon their hearts, and cause them to believe in Christ,

First of all for Gods chusing those that are weak, and bringing home such to Christ, it will appear that God many times chuseth the weakest.

Weak in respect of

• Estate.
• Parts.
• Age.
• Sex.

To clear these,* 1.28 first, Such as are weak in estate, poor, such as are mean in estate, for the most part the Lord makes choice of such: Go and tell John (saith Christ, Matth. 11.) that which you have heard and seen, unto the poor is the Gospel preached, and the poor receive the Gospel: And in James 2. Hearken my beloved brethren, hath not God chosen the poor of this world to be rich in faith, and heires of the Kingdom? Some rich, some of great estates are chosen; but for the most part the vein of Gods election runs thorough the loins of those that are poor.

Secondly,* 1.29 Weak in parts: If you consider such as are weak in parts and gifts, that have no great natural parts and gifts, God many times, nay, for the most part makes choice of such, 1 Cor. 1. 26, 27. For you see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the mighty.

Thirdly,* 1.30 If we consider those that are weak in respect of age; young men, the Lord many times makes choice of young men, bringing them in, and

revealing more of himself to them then he doth to old men; youth is weak, young men are weak, though not in natural strength, yet in morral strength; for youth is accompanied with strong passions and lusts that weaken the mind and under∣standing; young men for the most part are most rash and inconsiderate. Arguments of weaknesse: Young Rehoboam, his young Counsel, what rash judgement did they give to their King, that cost him his life? And young men are most apt to be lifted up with pride, and therefore saith the A∣postle, A Bishop must not be a novice: and yet many times, notwithstanding young men are accompani∣ed with so many weaknesses, yet the Lord is plea∣sed to make choice of them: There are many Instances of it, that the Lord hath made choice of young men, and brought in young men▪ He made choice of Samuel when he was very young, he mi∣nistred before the Lord; God spake to him, and gave out visions to him concerning Elie's house; when he was a child: And so if you look upon all the Kings of Judah, you shall find none more zealous for God then Josiah was; Josiah was brought home to God when he was a young man, 2 Chron. 34. In the eight year of his reign he made a great reforma∣tion; and then he was but sixteen years old, and yet he exprest more zeal for God then all the Kings.

And so among Job's friends God speaks best of Elihu the young man; and of all the Evangelis••s none like to Timothy, he was trained up, and had known the Scriptures from a child; Nay you shall find, that the very children did follow Christ when Christ came into the Temple, Matth. 21. 15. and

cryed Hosanna to the Son of David: the Scribes ••••d Pharisees they were offended when they heard ••••e children cry Hosanna to the son of David; he ••••d perfect his praise out of the mouths of babes ••••d sucklings, the children cryed Hosanna to the ••on of God; so that weak in respect of age the ••o••d many times makes choice of.

Fourthly,* 1.31 Weak in respect of sex, and that is a ••oman, she is called the weaker vessel, and yet he many times reveals himself to women, and unto women sooner then men. This woman of Canaan ••••sthe first that comes to Christ in all these coasts; we read of no man that came to Christ: and so ••he woman of Samaria, John 4. she was the first of all that City that was converted to Christ; Christ first speaks to her, and draws her heart to ••elieve on him, and then she runs to the City and calls all her friends. And so in Luke 8. 2. you ••ead of divers women that followed Christ, there were divers weak women followed after Christ, ••nd did minister to him. And so in the Acts of the Apostles, when the Apostles came to some Ci∣••ies, the women came first, and were more forward ••hen men to hear the Gospel, Acts 16. 13, 14. And on the Sabbath day we went out of the city by a rivers side, where prayer was wont to be made, and we sat down and spake unto the women which resort∣ed thither? And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which wor∣shipped God, heard us; whose heart the Lord open∣ed, &c. The women were the first that came to hear; and here is mention made of Lydia, whose heart the Lord opened, and she received the Word of God, and received Christ. And thus you see

this particular also cleared, that the Lord ma•••• times makes choice of the weakest, and mak•• them to come to Christ.

But secondly, to speak to the second part 〈◊〉〈◊〉 the doctrine, that the Lord doth not only ma•••• choice of the weakest, but of the most unworthie•••• and I shall speak only of unworthiness, in respe•••• of parentage or kindred; this woman she ca•••• of the stock of the Canaanites, which were a wic••••ed and cursed generation; you read divers time•• in Scripture what they were, and what great sin••ners, how they were a people that were given ove•• to all whoredome, and witchcraft, and cruelty, 〈◊〉〈◊〉 such as did offer their sons and daughters to D••••vils, those were the abominations of the Cana••••nites; yet, behold, here is one of the stock 〈◊〉〈◊〉 the Canaanites that lay under a curse, cursed 〈◊〉〈◊〉 Cain, they were strangers to God and the Cove••nant, and counted dogs by the Israelites, yet th•• woman is pluckt out, and the Lord works faith 〈◊〉〈◊〉 her heart.

But to give you some Instances in Scripture. Th•• Lord pulls out Abraham from an idolatrous pe••••ple, idolatrous kindred, and makes him to be excel••lent in faith, and the Father of the faithful. An•• so you read of Rahab, that was of the Nation th•••• God destroyed, and by faith she was saved and 〈◊〉〈◊〉 houshold. And so you read of Ruth, that was 〈◊〉〈◊〉 the stock of Moab, yet the Lord makes choice 〈◊〉〈◊〉 her, and brings her to be a Proselyte in Israel, an•• though she was one that came of Moab, yet she was made a Mother in Israel. So you see the se∣cond Particular.

Thirdly, to speak to the third branch of the

Doctrine; That the Lord makes choice of th••se that were most sinful. This woman was not only a Canaanite, but was as sinful as the Canaanites, be∣fore the Lord brought her in to himself: The Lord makes choice of those that are most sinful. Ma∣nasseh, of all the Kings none like Manasseh, none like him for vileness and wickedness, he did worse then the Canaanites that were cast out of the Land before the children of Israel, yet the Lord makes choice of him, & Manasseh's heart at last was turn∣ed to the Lord. And so among all the persecuters of Christ and his Church, except those that sinned a∣gainst the holy Ghost, none a greater persecuter then Paul, he did it with a great deal of violence▪ and he sayes, he made the poor Christians to blas∣pheme the name of Christ; so violent was I, and so mad was I, that I persecuted them to strange ci∣ties, and haled them to prison; and when they were judged to death I gave my consent, and my voice was among those that gave sentence of judgement for their death: And yet the Lord had mercy upon Paul, and he was brought at last to believe in Christ, and of a persecuter he was made a Preach∣er of the Gospel, and of the faith that once he destroyed. And so divers Instances I might give you of those that were most sinful, which the Lord brought home to Christ.

Yea such as lived in Christs time, of all the people the Publicans and Harlots were the worst. None like to Zacheus a great oppressor, one that had done much wrong, and one that did bea•• himself up upon his riches; he was a rich Robber, ••ah but the Lord makes choice of Zacheus, Christ calls him, and he comes down, and then he turnes

his hand against his sin that was so dear to him, and makes restitution of the wrong he had done. And so among all the Harlots none worse then Mary Magdalen, who had seven Devils cast out of her, and yet the Lord makes choice of Mary Magda∣len, she was brought in to Christ, and made most excellent among women. Thus you see the Lord many times doth make choice both of the weakest and of the unworthiest in respect of kindred and stock, and of the most sinfullest.

To shut up all briefly with a little Applica∣tion.* 1.32

First of all, here is an invitation that this Do∣ctrine doth give to divers sorts to come to Christ▪ this Doctrine invites the weakest, and the unwor∣thiest, and the sinfullest, to come to Christ.

Let me speak to the weakest: O you that are weak in estates, weak in parts, that you would per∣swade your hearts to come to Christ, know th•••• this weakness shall be no block in your way, Christ will as soon receive you as the strong. And le•• me speak to those that are weak in respect of age▪ O that you would perswade your hearts to lo•••• after Christ, to seek after Christ betimes, to see after faith in the name of the Son of God. Lo•••• upon the example of young men, spoken of 〈◊〉〈◊〉 your imitation, Samuel the Prophet, and Josiah the King, Timothy the Evangelist. Oh that childre•• young men, would look to those patterns and exam∣ples for their imitation, think upon the children that sung Hosanna; O that children and you•••• men would read that place, the very children su•• Hosanna to the son of David. Oh what swe•••• musick was it? What heavenly musick to he••••

young men and children to be praising the name of Christ? Children in tender years they sung Hosanna: and oh that this might be a pattern for children! Children fear the Lord, look after him in tender years, that while other children are blas∣pheming and cursing, you may be singing of praise to the Lord: O what heavenly musick is it? The Lord Christ will take it well at your hand, if you that are young will begin in tender years to look after Christ, and lift up the name of Christ. Christ took the part of those children; the Pharisees were offended that the Children should cry Ho∣sanna, but Christ he took it well, and he pleaded for them; this is that which is written, saith Christ, Out of the mouth of babes and sucklings wilt thou ordain praise: Christ will take it well at your hands if you that are children will be singing Ho∣sanna to the Son of David; Christ will take it well at your hands, if you will be praising and praying to the Lord, though accompanied with a great deal of weakness, as it is like they sung Ho∣sanna with a great deal of weakness, yet Christ takes it well at their hand, and saith, this is that which is written, Out of the mouth of babes and suoklings thou wilt ordain praise.

And let me speak to women, the weaker sex; the Lord, as you have heard, doth make choice of the weakest, and you have had the example of wo∣men set before you that the Lord hath done good to.

O remember the women that ministred to Christ; remember the women that followed the Apostles to the rivers side; remember Lydia, whose heart the Lord opened, and the woman of Samaria,

and this woman of Canaan; and oh that this might be an incouragement to women! be not discouraged because of your weakness, and do not say, I know not how to come to Christ: Why the Lord makes choice of the weakest, and they are brought home sooner then the strong: And O that it might be an incouragement for you to come to Christ! And let me say to all women that hear me this day, The woman was first in the transgres∣sion; O that that might provoke women to look after Christ; the woman was the first that sinned, and the woman was the first that was deceived; and therefore oh that women would be the first in coming to Christ!

And let me tell you, that if there be any wo∣men that hear me this day, and hear the Word of the Lord, and shall despise it, and will not come to Christ, but stay at home and dwell in them∣selves, in their lusts, take heed that the Lord doe not leave you for the refusal of the tender of Christ to be worse then the vilest of men. Wick∣ed women the Lord hath left them many times to be worse then the worst of men. You know what Jezabel was, a mother of witchcraft and whore∣dome; Ahab was bad enough, but she was 〈◊〉〈◊〉 times worse, drew him on to shed all the bloud of the innocent: And you know that Herodias heard John as well as Herod, but she received not the Word, and Herodias was worse then Herod; wh•••• would have thought that there had been so much cruelty in her heart towards John a good man And therefore women take heed how you de••spise the word of Grace, least the Lord lea•••• you to greater abominations, and you become••

worse then the vilest of men.

And let me speak also unto those that are un∣worthy in respect of parentage. If there be any here that with a sad heart look upon their kindred and fathers house, as being such as know not God, but are contrary to God; O let not that be any block in your way, you may be accepted of Christ, though you come of the vilest kindred, your kin∣dred cannot be worse then the kindred of the wo∣man of Canaan was, they were cast out of the Land, a cursed Generation; and therefore all the sins of your parents shall not be any block in your way, the child shall not bear the sin of the parents, if the child be coming to Christ, and taking hold of his Covenant, all the sins of your parents shall not be any block in your way, but you shall be wel∣come to Christ.

And so for those that are sensible of personal transgression; O let not that be any block in your way to hinder you from coming to Christ! though you have sinned greatly with a high hand, yet do not go on to estrange your selves from the Lord, by keeping at a distance from Christ, and by adding unbelief to all your sin, which will set home all your sin, and bind them all upon your back: O that those that have committed great offences might see what a door the Gospel to Christ opens to them to come in to Christ!

And let me say for your incouragement, that the Grace of the Lord shall appear the more towards you: the more sinful you are, the more rich, and glo∣rious, and excellent shall the Grace of the Lord appear to you; and know that Grace is never more glorious, then when it triumphs over great

iniquities, when Grace doth triumph over great transgressions: O then the Grace of God is glori∣ous; grace towards you shal be exceeding glorious.

And it shall be for the Lords honour to receive you, to passe by and to forgive seventy times seven. It is the honour of a man, a mans glory; why it is the glory of the great God to forgive many and great transgressions, and there shall be the more joy in heaven for your return; the greater sin∣ners you have been, the more glad shall the heart of Christ be: When the Prodigall son came home, what joy was there at his return?

And let me say to you, that all your transgressi∣ons shall not be mentioned, though he or she hath been never so vile, yet if the Lord doth give any sinner a heart to come to Christ, the Word of the Lord shall be made good; That all their sins shall not be mentioned, Ezek. 18. 21, 22. If the wicked for∣sake his way all his transgressions shall not be men∣tioned: Oh that this might incourage unworthy ones to look to Christ!

And truly if unworthy ones shall not be per∣swaded by this to come to Christ, know that this example of the woman of Canaan will rise up in judgement against you; she was as unworthy and sinful as you; and oh what a cutting thing will it be when sinners shall see Manasseh, and Paul, and Mary Magdalen, and the woman of Samaria, and this woman of Canaan, to sit down with Christ, and they themselves shut out? O that God would help you to imbrace the Gospel! and know, that all un∣worthiness and sinfulness shall be no block in your way, if the Lord now perswade your heart to make a close with Christ.

And to draw to a conclusion, let us labour to help forward Gods design: Doth God make choice of such? O then we should help forward Gods work, especially where any stand related to us; weakness shall not hinder, they may come to Christ; and therefore be in the use of the means, pray for them, and speak to them, and improve every talent that God hath given you, even for the weakest and unworthiest.

And again, take heed that we do not murmur against any of the dispensations of the Lord; take heed we do not envy this dispensation, and that our hearts do not rise up against it; that we do not murmur when we see such and such profess the name of Christ, and they are very forward, and such as were young children, and such poor weak women; Now what a high profession do they make? The Pharisees they were offended when as the rude people (as they called them that knew not the Law) they followed after Christ. Oh this made the Gospel and Christ a stumbling block to them! And so when as the children did confess Christ, and sung Hosanna to the son of David, the Pharisees were offended, it troubled them at the heart that the children should cry out so, it was a trouble to them. Take heed that we be not of∣fended when the Lord makes choice of young ones, and they are too forward as some think; why this is no more then what the Lord hath promised, to pour out his Spirit upon young men, take heed we be not offended at it; we should rather rejoyce in it, when you see young ones, weak ones, and sin∣full ones come in to Christ, and are high in professi∣on, oh you should rejoyce in it.

And let your souls wonder at this dispensation, do not envy it, but do you wonder at it. The E∣vangelist Matthew he placeth a note of wonder, behold, a woman of Canaan, it was a wonder, and we should stand and wonder at Gods secret dispensa∣tion: O here is the mysterie of the Gospel, that weak ones and sinful ones are brought in to Christ.

And rejoyce in it as Christ did, and bless the Lord for it, though they have more then we have, yet do not envy it, but know that this pleaseth the Lord, and the Lord will so have it; I thank thee, O Father, Lord of heaven and earth, for so it seem∣eth good in thy sight. Christs soul was taken with it. O here is a wonder indeed, for which God is to be blessed and praised: And so if God be your Fa∣ther, when you see this, do not envy it, but rejoyce in it as Christ did; though I have little, I thank thee that thou art pleased to give out so much of thy self to such and such, that weak ones and un∣worthy ones are brought in to Christ.

And last of all: You that are weak in respect of parts and gifts; and poor, and unworthy, and weak, in respect of sex, or of vile parentage, and yet the Lord hath pluckt you out; and vile and great sinners, and yet the Lord hath brought you home to himself; O bless the Lord for this his dispensa∣tion toward you. If the Evangelist look upon the woman and say, Behold, the woman of Canaan, O look upon your selves with admiration, Behold the Grace of God which is revealed to you though poor wretches. O know that you are ingaged to the Lord for this mercy, that God should chuse you, the weakest, the unworthiest, and the sin∣fullest.

And do you labour to walk worthy of this mer∣cy. Oh if the Lord hath chosen you that vvere the sinfullest, O labour to bring much honour unto God, as you have brought much dishonour, and to hold forth the contrary graces to those great trans∣gressions.

And if the Lord hath brought you in that are vveak ones, women; is there ever a vveak vvoman that the Lord hath made choice of? O admire vvith fear this dispensation of God, and bless him for his Grace to you, and labour to adorn the Doctrine of God and your Saviour vvith a gracious conversa∣tion, and study the Graces the Apostle Peter com∣mends to you, that you should be much in the exercise of faith, and adorn themselves vvith a meek and quiet spirit. O this meek and quiet spi∣rit, this sober and this modest conversation and obedience to Husbands, these Graces Christ by the Apostle doth commend to you, and you are inga∣ged to do all this and more for Christ, because he hath had respect to the vveakest.

Matth. 15. 22.

And cryed unto him, saying, have mercy on me, O Lord, thou son of David.

SERMON III.

YOu have seen the woman, and now you shall hear her speak: She cryed unto him, saying, Have mercy on me, O Lord, thou son of David.

Observe, here is a declaration of her faith,* 1.33 and that we shall first take notice of; her faith is declared by a notable confession that she makes of Christ.

Her confession: O Lord, thou son of David; it is short, but a great deal is in it.

First of all, she doth acknowledge him to be Lord, Lord of all, to be infinite in power, the Lord of Heaven and Earth, one that was able to do what∣soever he pleaseth, one that was able to cast out the Devil by speaking one word; for she comes in the behalf of her Daughter and closeth with Christ as Lord; where she doth acknowledge his divi∣nity,

that he was Lord over all, God blessed for ever, and had power in his hand, and abillity to do whatsoever he pleased. That is the first part of her confession, she confessed that Christ was Lord.

Secondly, She confesses that he was the son of David, O Lord, thou son of David, and therein she doth acknowledge his Humanity; as she acknow∣ledged that he was Lord, so she acknowledged that he was true man.

2. She doth acknowledge that he was the pro∣mised Messias, that is comprehended in that title, Thou son of David: She doth acknowledge that he was that Messias that was promised should arise out of the House of David, that should come of the seed of David, the promised Messias that was promised to be the deliverer of his people; so she doth acknowledge, for she calls him the son of David, he that was promised should come of the house of David, whom God had promised to raise up to be a horn of salvation. So you see her con∣fession; she confesses his Divinity, comes to him as God; confesses his Humanity, comes to him as Man, and she comes to him as the Messias, one that was appointed of God to be a Saviour, and one of the house of David. Here is as full and as large a confession as any of the Disciples make of Christ.

Quest. But it may be queried,* 1.34 Why she calls him the son of David? she might have exprest him to have been true man, and called him the son of A∣dam, why not the son of Adam? or the son of A∣braham? why does she call him the son of Da∣vid?

Answ. I answer in general: Christ was expect∣ed by that name among the Jews, for so he was pro∣mised and prophesied of, that he should be the son of David.

But again, he is called the son of David, because the promise was in a special manner unto David, in a gracious way, God did confirm the promise of the Messia•• unto David: Notwithstanding Da∣vids imperfection, and the sin that was in David, yet the promise of the Messias was to David and his house, though his house was not so with God, yet God confirmed the Covenant with David, that Co∣venant which was made with Abraham, God con∣firmed it in a remarkable way unto David; not∣withstanding his unworthiness, yet the Messias should spring out of his loins; and therefore in respect of that gracious Promise he was called the son of David.

Secondly, This woman gives him the title of the son of David, because it is the most honourable title; where there is true faith it will put all the honour it can upon Christ. David was an honou∣rable King in Israel: David was the first godly King that ever God set over his own people; so he was honourable, being the first godly King that reigned over the people; and therefore became David was most honourable among the Kings, the first godly King, therefore this woman put honour upon Christ, calls him the son of David.

Thirdly, David was a very remarkable type of Christ, and as he was known by David, so Christ was known by this name, and called by this name; Christ he was very like in many things to David;

as Christ came of the seed of David, so in many things Jesus Christ was like to David, and Davids Kingdome it was a type of Christs Kingdome; and therefore it is said of Christ, Luke 1. That God should give him the throne of David his fa∣ther. But in these particulars I shall instance to you that David was a type of Christ, and Christ like to David.

First,* 1.35 In those manifold victories and conquests that David obtained over his enemies and the ene∣mies of God; why David was a very victorious Prince, he subdued the enemies of Israel; in Da∣vids time, many of the Lords battels were fought by David, and David returned a Conquerour, he smote the great Goliah that defied the Armies of the God of Israel, David went forth and smote him, and he fell, and in those remarkable victories David obtained over the enemies of the Church, he was a type of Christ, and therefore Christ is cal∣led, the son of David.

Secondly, And then again, David was a type of Christ, in that he brought back again the Ark of God that was taken captive by the Philistines; David restored the Ark and brought it back again; so Christ restored the Ordinances, and will restore them to their perfect purity, even all the vessels of the Lords House that hath been taken captive by the Philistines, Christ will restore them, they shall all be brought again into their own place, and re∣stored to their first purity, Christ will fulfill it, there is a promise of it, and he will fulfil it; in this David was a type of Christ.

Thirdly, David was a type of Christ in that he waited long for the Kingdom, after the Promise

was given to him, yea, after the Lord by Samuel had anointed David to be King over Israel, after he was anointed he was driven out, and he waited long for the fulfilling of the Promise, a type of Christ in that; and so it is with David's Son, the Lord Jesus, though anointed, though the Spirit was poured out upon him without measure, though anointed to be King, yet we see not all his enemies put under his feet; there is a promise that it shall be so, but we see it not, yet he waits for it; and therefore he compares himself to a man that went into a far country to receive a kingdome for him self; and so Christ is in Heaven, he sits and waits for it, till the time come that his Father shall give him the kingdom, and he is to rule over all, his enemies to be made his footstool.

Nay fourthly, David was a type of Christ in re∣spect of his enemies. Davids enemies were many, and great, mighty, and potent, and so are the ene∣mies of Jesus Christ: Saul and all his forces rose up against David; and David he had many ene∣mies in his own house afterwards, and they that did eat bread with him at his table; and his enemies were a type of Christs enemies; Saul and all his forces against David, the Devil, and all his Angels, and wicked men against Christ. Christs enemies they were such as were his near companions, one that dipt his hand in the dish with him he betray∣ed him: And thus you see David was a type of Christ, his Kingdome a type of Christs King∣dome.

Fifthly, to add no more but this; Davids King∣dome you know was very small at first, but it grew great; when David came first to the Kingdome

there were but few that took his part; ah, but af∣ter there had been war for a while betwixt the house of David and the house of Saul, God or∣dered it so, that first one of the house of Saul fell off, and then another, and the house of Saul waxed weaker and weaker, and Davids house stronger and stronger: So the Kingdome of Christ, his King∣dome was a little Kingdome, the servants that owned him and his cause, they are but a very incon∣siderable party at first, a little stone cut out of the mountain without hands, a type and shaddow of Christs Kingdome, but that stone it waxed bigger and bigger, and became a mountain that filled the whole earth.

You see why Christ, both here by this woman, and also in divers other places, is so frequently cal∣led the son of David.

I come now to the observation, from the con∣fession which this woman held forth, which is this:

That true faith it comes unto Christ,* 1.36 both as he is Lord, and as he is the son of David; it layes this foundation, and where this confession is not made, there is no true saving faith; true faith it closeth with Christ as he is Lord, and as he is the son of David.

First, I shall shew you how true faith comes to Christ, and looks upon Christ, and closeth with Christ as he is Lord; O Lord have mercy on me. This woman here she make•• the same confession that Peter doth, Matth. 16. 16. and Peter said, Thou art Christ, the Son of the living God: Here

is the same confession that the Woman makes the Text, she confesses that he was the Son of 〈◊〉〈◊〉 living God, that he was Christ, that he was anoi••••ted as he was man to be the Lord and Saviou•• True faith confesseth Christ as he is Lord, and he is the son of David.

I shall shew you how true faith closeth wi•• Christ〈◊〉〈◊〉 as Lord.* 1.37

It holds forth thus much to us, to confe•••• Christ to be Lord, or to come to Christ Lord.

First of all; that faith doth confess and ackno••••ledge Christ to be eternal God: This woman 〈◊〉〈◊〉 confessing him to be Lord, and so every such con∣fession, doth acknowledge Christ to be etern•••• God, to have the same being with his Father, th•••• he is Lord, and was Lord from eternity; before there was any world made, yet Jesus Christ 〈◊〉〈◊〉 then Lord, he was the eternal God; see what the Scripture doth hold forth of him, Prov. 8. 2•••• I was set up from everlasting, from the beginning•• it is spoken of Christ, it is said of him, that he 〈◊〉〈◊〉 from everlasting, in the beginning, before there 〈◊〉〈◊〉 a world, before any sea, before any earth, before any mountains, Christ was from everlasting; and thus true faith doth acknowledge that he is eternal God.

Secondly, When true faith doth confess Christ to be Lord, it doth not only acknowledge him to 〈◊〉〈◊〉 eternal, but omnipotent, to be Almighty, infinite 〈◊〉〈◊〉 power; if he be Lord of all, then he is infinite 〈◊〉〈◊〉 power, he can do whatsoever he pleaseth; that he can doe whatsoever the Father doth, Christ witnes•••• of himself, The same works the Father doth, doe I 〈◊〉〈◊〉

which doth declare him to be the same God, the same being with his Father, for he had the same power ▪ True faith doth acknowledge, that all the mighty works of Creation and Providence, and that the world was made by him, and upheld by him, and governed by him; according to that place, Heb. 1. 10. And thou Lord in the begin∣ning hast laid the foundations of the earth, and the heavens are the works of thy hands. So that faith that doth confess Christ to be Lord, doth ac∣knowledge him to be infinite in power, and that he by his fingers made the heavens, and by his hands laid the foundation of the earth.

Thirdly, That faith that doth acknowledge Christ to be Lord, doth confess that he is infinite in knowledge, and that he is omnipresent, every where; as God he is in all places, though as man he sits in heaven, yet as God he is every where, according to that Scripture, the Son of God hath eyes like a flame of fire, he sees all things, a flame of fire discovers all things in the room, so the Son of God he knows all the corners of the heart, and sees all things, and needs not that any should testifie of man; and that Christ according to his divine na∣ture fills heaven and earth, and with his gracious presence is with his people alwayes, Loe I am with you to the end of the world.

Fourthly, That faith that confesseth Christ to be Lord, doth confess that he is the object of faith, and of divine worship, and that he is worthy to be believed on, and worthy to be worshipped, and worthy to be praised, worthy that all the redeemed of the Lord should sing unto him; that he is wor∣thy of all divine honour, the same honour that is

due to the Father, the Scripture doth witness as much, and therefore the very Angels are called up∣on to worship him, Heb. 1. 6. When he bringeth in the first begotten into the world, he saith, and let all the Angels of God worship him. Now if Christ had not been eternal God, it had been idolatry to have given divine worship to him; but you see what that faith doth that acknowledges Christ to be Lord, it doth acknowledge him to be eternal God, and acknowledge him to be infinite in power, and in knowledge, and that he is present in all places, and the object of divine honour.

Secondly,* 1.38 Now let me shew you in the second place, that it is necessary that every man and wo∣man that doth expect help and salvation by Christ, should come to him as the Lord: Faith should pitch upon him as omnipotent and omniscient: I say, it is necessary that they should thus come to him that believe, for else the foundation of our faith is overthrown: There is no man that doth deny this, can lay a right foundation of faith: no man that doth not believe this, that he is Lord, eternal God, can lay a right foundation, he doth not lay that foundation which God hath laid; the foundation which God hath laid is his Son, the eternal God, he with whom he entred into Cove∣nant, and made a Covenant with from eternity and therefore if there be any other foundation, the foundation will not hold.

And indeed Christ cannot be a foundation to bear up faith, if he be not eternal God, and Lord equal with his Father, he were not fit to be trust∣ed: And cursed is he that trusts in man and make flesh his arme: And if Christ had not been eternal

God, he could not be a fit foundation, and it is ne∣cessary that every soul that comes to Christ should believe in him as Lord, in respect of that divine worship that is to be given to Christ, else he can∣not worship Christ aright, nor give Christ that honour that is due to him, and so all his worship is lost.

Thirdly, It is needful in respect of the bene∣fits of Christs satisfaction, that men that come to Christ must believe that he is eternal God, and one with the Father, or else he cannot expect the be∣nefit of Christs satisfaction; for if Christ were not infinite God, he could not have given satisfa∣ction to infinite Justice; if Christ were not God, our sins are not purged away, the righteousness of Christ is not infinite, then no covering for our transgressions, no price then of an infinite value for the saving souls; no vertue in his blood for the taking away of sin; therefore they that do blas∣phemously deny Christ to be eternal God, they must deny the satisfaction of Christ, and then all men are in their sins, and so like to be lost for ever.

Fourthly, True faith must come to Christ as Lord, or else we cannot have any assurance that he ••an perfect the work of our salvation: The work of our salvation it is put into Christs hand, but if 〈◊〉〈◊〉 be not eternal God, there is little hope that he should perfect the work of his peoples salvation, 〈◊〉〈◊〉 not possible he should overcome all the ene∣mies of his peoples salvation. Therefore you see ••hat it is necessary, that when any soul comes to Christ, it should come to him as Lord; so this wo∣man did look upon him, and close with him, as

Lord over all, as he is eternal God, having the same power and knowledge with his Father, to whom 〈◊〉〈◊〉 due the same divine honour, and who is the object of faith.

And therefore I beseech you, Brethren, look to it, that your faith be rightly grounded; if it 〈◊〉〈◊〉 not, it will never hold, if it be not grounded up•••• this foundation, upon Christ as he is Lord, the same eternal God with the Father, if this be not the foundation of faith, it will not hold; you can never make a right confession of Christ, and you will ne∣ver make such a confession as he will own, if 〈◊〉〈◊〉 do not come to close with him as he is Lord ow•• all, infinite 〈◊〉〈◊〉 equal with his Father: The D•••• hath exceedingly endeavoured to overturn 〈◊〉〈◊〉 foundation of faith, and through the righte•••••• judgement of God hath prevailed exceedin•••• abroad in the world; he made use of the 〈◊〉〈◊〉 of old, and the Socinians of late, who overturn 〈◊〉〈◊〉 foundation of faith, though they acknowle•••••• Christ to be higher then man, and greater 〈◊〉〈◊〉 Angels, yet they will not acknowledge him 〈◊〉〈◊〉 equal with his Father, and to have been from 〈◊〉〈◊〉; many cavils there are which are made 〈◊〉〈◊〉 this truth of the Gospel.

Object.* 1.39 They object, that Jesus Christ sayes 〈◊〉〈◊〉 self, That his Father is greater then he, and th••••••fore by Christs own confession, say they, he is not 〈◊〉〈◊〉 with the Father.

Answ. But for answer: You must know 〈◊〉〈◊〉 Christ speaks that as he was Mediator, as he 〈◊〉〈◊〉 God man; so indeed he put himself under his ••her as Mediator, as the Saviour of his people 〈◊〉〈◊〉 in respect of his eternal Godhead, he was 〈◊〉〈◊〉

with his Father, and his Father was not greater then he, For he thought it no robbery to be equall with the Father.

Object. And so they object, That Christ was sent, he was his Fathers Messenger, his righteous Servant, and my Father sent me, and I came not to doe my own will, but the will of my Fa∣ther.

Answ. Why; Christ having put himself under in respect of the work of Mediator, so he was un∣der; but as eternal Son, so he was alwayes equal with the Father.

Object. And whereas they cavil; it is said at last, Christ shall give up the Kingdom to the Fa∣ther: there is a time coming that God he shall be the greater, and be all in all: Hence they cavil, that Christ is inferiour to his Father, and shall be put un∣der at last, and God shall be all in all.

Answ. But that Scripture speaks only in respect of Christs dispensitory Kingdome, not in respect of his natural Kingdome, which he had from eternity, ••••ing equal with his Father, but in respect of this present dispensation in which Christ rules his Church, and by such a way and meanes, Christ shall give up the Kingdome to his Father, but then he shall reign with the Father, though not as Media∣••or, that Kingdom ceaseth; yet he shall reign with his Father.

Quest. But you will say, is this enough for a ••an to believe that Christ is Lord, and God, equall with the Father? will this faith make a man blessed? ••f he believe this shall he be saved? Does not the De∣••il make a confession that Christ is the Son of the li∣••ing God?

Answ. Ah, but where the Lord by his Spirit doth make an inward discovery of this to the soul▪ the Spirit of Christ shining upon the soul, and drawing the heart to close with Christ, I answer, that this faith is the faith of Gods Elect. It is true, there may be a notional knowledge of this, in this day of the Gospel, men they doe generally confes•• that Christ is the Son of God: Ah, where it is only notional, and when the heart is not drawn by this knowledge to rest upon him who is mighty to save, this bare historical knowledge will prove in∣effectual; but when the Lord doth draw the heart to rest upon Christ revealed in the Gospel, this is true faith.

Secondly,* 1.40 The second thing propounded 〈◊〉〈◊〉 That true faith doth come to Christ as he is the son of David; O Lord, thou son of David,

It holds forth two things.

First, She closeth with the humanity 〈◊〉〈◊〉 Christ.

Secondly, She closeth with Christ in his offi∣ces, and looks to him as he is appointed by God to be the Mediatour.

Here are these two things in this confessi•••• [that he is the son of David] and true faith 〈◊〉〈◊〉 must eye both these: If faith be rightly ground∣ed, it must come to Christ as he is the son of David.

First of all, It confesses that Christ is man 〈◊〉〈◊〉 well as God, it closeth with the humanity as 〈◊〉〈◊〉 as the divinity of Christ, he is God and man in 〈◊〉〈◊〉 person; believes that he is true man, that he 〈◊〉〈◊〉 and that he is true man; without this there 〈◊〉〈◊〉 be no true faith; it comes to him as to one 〈◊〉〈◊〉

took our nature, and died in our nature, and rose a∣gain in our nature, and ascended in our nature, and sits in heaven with our nature; True faith must come thus to Christ, or else it will not be found to be true faith: True faith closeth with the hu∣manity of Christ, believes that God took the na∣ture of man into union with the second Person, and so God and man made one Person; it doth not look upon Christ as taking up a body for a time, such a notion many men have in the world, to conceive that Christ did assume a body, even as he did of old, when as he did appear to the Patri∣arkes; Abraham and Lot; the Angel of the Cove∣nant, as well as other Angels, did assume a body, and so dissolved it again: Now, say they, as Christ did assume a body for a time, and appear in that, and then afterward dissolve it, now Christ is no more in the body, but he is now in the Spirit. This is a grosse mistake,* 1.41 a dangerous error, that overthrows the foundation: If Christ did assume a body, then he was not man; but the Scripture saith, He took our nature, he took not the nature of Angels, but he took the nature of man; to take up a body is not to take up the nature of man, but he took our nature, a soul and body together, hu∣mane soul and body that is the nature of man; he took a body into union with the second Person, for so it was not only a body that Christ took up, but a soul too, My soul is heavy to death, and the soul of Christ was made an offering for sin. So that remember this, how true faith must look upon Christ; first as Lord, and secondly as Man, as one that took our nature, soul and body, into union with himself.

Secondly,* 1.42 I shall shew you, that there is a ne∣cessity, that every man and woman that expect sal∣vation by Christ, should believe that he took our nature upon him, and then that he died in our na∣ture, and rose in our nature, and sits now in heaven in our nature, it is necessary to be believed to sal∣vation; for

First of all; if this be not believed, you can∣not have any assurance that any man or woman shall have the benefit of Christs satisfaction: Sup∣pose that some confess, that he is eternal God, and did give satisfaction as he was eternal God, yee that body that he took up for a time, if he took not the nature of man, could not satisfie for the sin of man, for justice must be satisfied in the same nature.

Now if Christ did not really take our nature, and suffer in our nature, there is no satisfaction▪ and we can have no benefit thereby, for satis∣faction must be done in the same nature it offend∣ed.

Secondly, It is necessary that you should believe that Jesus Christ rose again in the same nature; for your justification depends upon it, for if the same person that suffered were not restored, the same that was cast into prison, were not delivered in a legal way, then there was no Justification▪ Now our Justification doth depend upon this; when Christ was delivered out of prison, then did God absolve him, and when Christ rose again, then did Christ virtually justifie all his elect; if the same body did not rise again, there is no justifi∣cation, no man hath any assurance, that he shall be justified: Therefore see how necessary it is,

that you hold fast this truth, that as the Lord Jesus took our nature, so he retaines our na∣ture.

Yea it is necessary, that you believe Christ retaines our nature now in heaven; for if you doe not, why then he hath not perfected his office as High Priest, he hath done but part of his work, and so his people be but imperfectly saved: The high Priest he first killed the sacrifice, and the same person that offered sacrifice went into the holy place, to make intercession, and to present the blood of sprinkling: Now if Christ did offer sa∣crifice, and did not ascend in the same nature in which he offered the sacrifice, he did not perfect∣ly fulfill his work as high Priest.

And know this, that if Christ be not in heaven in our nature, there is no coming for us, there is no way for our coming to God, no way for our con∣verse with God, for it is not possible that creatures in this state should have immediate communion with God, without a middle person, a Mediator: Now if Christ be not in heaven in our nature, and so we might go to God in and by him, there is no way of coming to God, and no way of having com∣munion with God.

Thirdly and lastly, to speak a word to the next particular.

There are two things in that confession, that Christ is the son of David.

First, To close with his humility, and that is an incouragement to come to Christ: So

Secondly, She looks to his office, and closes with his office; when she sayes, he is the son of Da∣vid, she acknowledges, that

First of all, that he is the Messias designed and appointed by God the Father, for this work of sa∣ving his people: O Lord, thou son of David, th•••• art he that art designed, and appointed, and set a part by God, as David was, to be a Priest, and to be a Prophet; and thus faith must look upon Christ, him that the Father hath sealed and ap∣pointed to be a Mediator, or else he can never close with Christ.

And then she does not only look upon him a•• one that is appointed by God the Father, and de∣signed of God.

Secondly, But as one that was fitted for this work, he was appointed by the Father to save his people, and as he was appointed, so he was fitted every way for this work;* 1.43 for surely there was something which she heard, and we may read in the son of David, which was an incourage∣ment to her to come to Christ, and to believe in Christ: As

First of all; this is held forth when he is cal∣led the son of David, that he is mighty and strong▪ a mighty Prince, a mighty Saviour, able to save 〈◊〉〈◊〉 the uttermost, that he is even like to David, ••s David, whom the Lord gave a great deal of strength and courage, he pursued after the Lion and after the Bear, and pulled the Sheep out of the Lions mouth; she eyed the strength of Da∣vid; if David do so great things, Jesus Christ the son of David he can do greater things, he can slay the Lion, and kill the Bear, and smite the G••∣liah the Devil, and his instruments.

And then in that name of Christ [thou son of David] there was this that might incourage her,

the mercy and compassion of Jesus Christ, she ex∣prest it her self, David was a merciful man, full of compassion towards his enemies, full of patience, full of long-suffering; he spared Shimei when he cursed him; and how did he carry himself towards Saul, when God put him into his hand, and when his servants would have had him taken away his life? God forbid, (saith he) so Christ is full of compassion, surely she saw a great deal of the compassion of Christ. David a merciful man, and so is Jesus Christ.

And then she might see, and so may we, the meekness of Christ, not only mercy, but abundance of meekness in Christ: David was a great Prince, and yet Davids heart was not lift up with his condition, though his condition was lift up, yet his heart was not lift up, no, he carried it very lowly and meekly with his people, he dealt with them as gently as a tender shepheard, 1 Chron. 28. 2. Then David the King stood up upon his feet, and said, hear me my brethren, and my people. Now surely this woman could not but see the meekness that was in Christ, David was well known to be a merciful and meek Prince, and if so much meekness in David, O then what meekness in the son of David? Surely he deals gently with his people, this was her incouragement.

First, Now therefore to shut up all, Brethren, let us take notice, how little true faith there is in the world; if true faith comes thus to Christ, as Lord, and as the son of David, looks to the divi∣nity and humanity of Christ, and closeth with both, looks to the offices of Christ, and as one that is appointed of God, and fitted for this work; if

this be required to true faith, O how little true faith is in the world? How many are there that doe confess Christ to be true Man? Ah, but they deny him to be true God, deny him to be the same Essence with the Father, and Substance with the Father, the same Power with the Father.

Nay truly, such a confession of Christ, it is be∣low the confession of the Devil, whatever such men may pretend to have the name of Christians, it is below the confession of Devils, and will leave men as low as the Devils; the Devils con∣fess Christ to be the Son of God, and therefore where that is denied, such men go not so far as the Devils.

Secondly, Others that say, he is true God, but either deny that he took our nature, or that he doth retain our nature: Now how contrary is that to the Scripture? And how destructive is it to the faith of Gods people, and all the comforts of Gods people? There is no hope of justification, if Christ be not risen, and no hope of coming to Heaven, if Christ be not there in our nature; and no possibility for poor creatures to go to God; if the Mediator be not now in Heaven, there is no coming there: The Apostle speaking of Christ, 1 Tim. 2. 5. For there is one God, and one Media∣tor, between God and men, the man Christ Jesus: There is one Mediator, he does not say, there was one Mediator that laid down his life, but there is one Mediator, the man Christ Jesus: He does not say, that was the man, but the man Christ Jesus is now the Mediator; and therefore such as do ei∣ther deny that Christ did take our nature, or that he doth retain our nature, and rose in our nature,

and asCended in our nature, doth mightily help for∣ward the design of the Devil; he alwayes had a design to overthrow this foundation of faith, and such men are the Devils chief Instruments, he knows, that if Christ did not rise in that body a∣gain, if he can take away that, he knows that all preaching is in vain, and faith is in vain, and there∣fore the Pharisees, when put on by the Devil, they gave the Souldiers money to say, that his Disciples stole him away: Surely the Devil he knew that doctrine was of great concernment, and therefore they were put upon to say, his Disciples stole him away; and such men as deny Christs Resurrecti∣on, they take the Devils hire, and their faith will be but the faith of the Sadduces, and will leave them short of life.

Thirdly, And in the third and last place: How may are there that many confess both these? that may confess. Christ is God, that he is Lord, and that he is Man, true man, and yet not look unto Christ, as he is fit every way for that work, as fitted with strength, and meekness, and mercy, for that great work of perfecting his peoples salvation?

As you desire to have faith that is of the right stamp; would you have it rightly grounded, and have it laid upon such a foundation as God hath laid, and on such a foundation as will hold? O then look to this womans confession; look up to the Lord to make such a discovery of Christ to your souls, that Christ may be discovered to you as Lord, and that you may close with him as man; God in our nature, satisfied in our nature, and ma∣king intercession in our nature; and look upon him as one appointed by God the Father; for therein

lay a great deal of a Christians comfort, when the soul comes to eye this Mediator as one appointed by God, and one ••itted every way for it, full of mercy, and full of power; if the Lord shall make such a discovery of Christ to your souls, so as to cause you to lean your souls upon him for life and salvation, this will be found to be faith right∣ly built, this is the faith of Gods Elect.

Matth. 15. 22.

And cryed unto him, saying, have mercy on me, &c.

SERMON IV.

FIrst,* 1.44 This womans faith is declared by the fruits of it, and the first fruit of her faith, it was the apply∣ing of her self unto Christ in a way of prayer: She comes to Christ, and she prayes unto him, and he prayer is set forth by the fervency of it, for she did not only intreat, but she cryes unto him, her prayer was no cold prayer, but she put up fervent supplications, and strong cries.

Secondly, Her prayer is set forth by the Argu∣ment she useth in her pleading with Christ for that mercy, the cure of her Daughter, and the Argu∣ment she useth is taken only from his free Grace, and that she pleads, Have mercy on me, O Lord, thou son of David: She doth not present any worthiness of her own, but she takes hold of mercy.

So that the truth that I shall commend to yo•• is this:

That whereever there is true faith,* 1.45 it will ma•••• the soul to cry unto Christ, and to plead merc•• and free grace in the greatest affliction. He affliction was wonderful great, My daughter is grievously vexed with a devil: She come to Christ, and cryes, and takes hold of hi•• mercy.

I had thought that I might handle the whole Point, but I shall not be able to go thorough it 〈◊〉〈◊〉 once, and therefore shall divide it into three Pro∣positions.

The first is this, That faith will make 〈◊〉〈◊〉 soul to come to Christ in a way of prayer, and appl•• it self to Christ alone in the greatest affliction.

Secondly, The greater the afflictions of 〈◊〉〈◊〉 faithful are, the stronger are their cries 〈◊〉〈◊〉 Christ.

Thirdly, When a gracious heart cries unto Christ▪ it pleads nothing but mercy; renounces all his ow•• worthiness, and takes hold only of mercy and 〈◊〉〈◊〉 grace.

I shall speak to the first at this time: That faith will make a soul come to Christ, and cry to Christ▪ pour out his complaints before Christ, when it is 〈◊〉〈◊〉 the greatest distress, and under the forest affliction and burden. This woman she applies her self 〈◊〉〈◊〉 unto Christ, cries only unto him; she doth 〈◊〉〈◊〉 go to the Idol-gods of her own Nation, she se•••• not unto them, nor trusts in them, though the peo∣ple were an idolatrous people, and had many gods

that▪ they sought after; but she leaves them all, whatever others do, and she goes to Christ, seeks not to the gods of the Nation, but applies her self to Christ.

Secondly, When she comes where Christ is, she cries only to him, she doth not cry to man, she doth not poure out her complaints to man, no, not to the best of men, she doth not cry to the Disci∣ples, she doth not cry to Peter, James, or John, but she poures out her cries to the Lord; O Lord, thou son of David. Faith makes her in her distress to look to the Lord alone; applies her self only to Christ in a way of prayer: This is the counsel that Eliphaz gives to Job, chap. 5. v. 8. sayes he, If I were in thy condition I would go to God, I would apply my self to God, I would seek to God, and commit my cause to him; I would not seek to creatures, I would not make my complaint to the creature, because they cannot pitty me, nor help me, no, it is lost labour, I would go to God, and seek to God, and I would not keep my burden my self, I would not bear my burden upon my own shoulder, and stand groaning under my burden; 〈◊〉〈◊〉, I would go to God, and commit my cause to him; it is good counsel that he gave Job, and O that we might be inabled to follow it!

And for the confirmation of the Point,* 1.46 you shall find many Instances in Scripture, of the ••aints applying themselves to God alone in the ••••me of their distresse; I might hold forth very many, but I shall only give you one or two: Look ••pon David as he expresses himself, Psal. 14. 1. 〈◊〉〈◊〉 so on: I cryed to the Lord with my voice, to 〈◊〉〈◊〉 Lord did I make my supplication, and poured out

my complaints before him, and shewed him my trou∣ble: And when was it? It was in a time of great distress: Ver. 3. When my spirit was overwhelm∣ed within me: I went to God, and made my com∣plaints known to him, I went not to the creature, but to God. And Jonah, he was in a sad distres∣sed condition, and yet faith brought him to apply himself to the Lord, when as he was in that sad estate, Jonah 2. 1, 2. Then Jonah prayed to the Lord his God out of the fishes belly, and said, I cryed by reason of mine affliction unto the Lord, out of the belly of hell cryed I, and thou heardest my voice. He was so low in his own apprehension as was possible for him to be; in the belly of hell: And what did he do? I cried to the Lord; he applied himself to the Lord, and spread his sad condition before the Lord, and he did not loose his labour, Thou Lord heardest me.

Now for the grounds of the Point,* 1.47 That faith will teach a soul to go to Christ, and make his complaint to Christ in all his affliction, for faith discovers to a soul, that all afflictions are from God, the Lords hand is in all the crosses and troubles, and whatsoever is matter of complaint, the hand of God is in it, Is there any evil in the city and I have not done it? saith the Lord by the Prophet Amos: Is there any evil of affliction that I have not brought upon a people? As to the evil of sin, that is not from God, for that is no being; that is a privation, but as for affliction, all the affliction that doth berall the children of men, it is from the hand of God; and upon this ground Eliphaz per∣swadeth Job to apply himself to God, Job 5. 6, 8. Affliction cometh not forth of the dust, neither

does trouble spring out of the ground; I would speak unto God, and unto God would I commit my cause. Trouble doth not spring from the ground, it is not from second causes, whatsoever trouble the people of God meet withall, ••any of the sons of men, it springs not from the dust: Whence then? It is from the hand of God, there is a secret wheel, a great wheel of providence, that sets all on work, second causes cannot move if that great wheel does not move; so then when this comes to be reallized to the soul, as faith doth discover it, be∣cause God hath spoken it, that trouble is from God, whether inward or outward; therefore it will carry the soul unto God, and make the soul apply it self to God and Christ alone.

Secondly, Faith doth discover, that as all affli∣ctions are from God, and makes the soul see the hand of God in every stroke, so it doth discover, that the end of all afflictions is to carry the soul to God; that is the end of all afflictions, to bring God and the soul nigher together; God doth not love to have any of his people at a distance from him, and therefore he sends forth affliction to bring them nigher to himself: And therefore in Hosea 5. 15. I will go and return to my place, till they acknowledge their offence, and seek my face; in their affliction they will seek me early: He brings affliction for this very end, that they may draw nigh to him: And in chap. 6. 1. you may see the fruit of their affliction, Come and let us re∣turn to the Lord; for he hath torn, and he will heal us; he hath smitten, and he will bind us up. This is the fruit of their affliction, they were brought nigher to God. God will have his people injoy

more communion with him, dwell with him, and make them more conformable to him, more like to himself; and therefore many times he layes great and sore afflictions upon them: For when the Saints shall be in such a sta••e, and such a condition, as nothing shall come betwixt God and them, when they shall so dwell in God, as never to goe out from God, when there shall come no sin, no corruption betwixt God and them, then there shall be no more affliction, then the Lord God shall wipe away teares from the faces of his peo∣ple, no more sorrow and sighing, now the end is attained, when they are gotten so nigh to God, as nothing can come betwixt God and them: Now when faith discovers this, that it is the end of af∣fliction to bring the soul nigher to God, it puts the soul upon it, in its affliction, to return and apply it self to God alone.

Thirdly, Faith will make a soul come to Christ, and Christ alone, in distress; for faith doth disco∣ver, that the help of the creature is in vain in time of distress; it is faith that doth reallize to the soul the vanity of the creature, and that the crea∣ture cannot help in the day of distress: And therefore the Psalmist cries out, Psal 60. 11. Help Lord, for vain is the help of man. Man can∣not help, and therefore he applies himself to God alone; Help Lord, for vain is the help of man. Till the soul sees that vain is the help of the crea∣ture, it will not in good earnest cry, Help Lord; faith shews the soul, that in vain is salvation hoped for from the hils, and from the multitude of moun∣tains; in vain is salvation hoped for from crea∣tures, from great men, the highest of all: There is

many a poor soul can tell you by sad experience, and say it by sad experience, in vain have I sought help from men, and cried to men, and spread my complaints before men, and therefore it is good for me to draw nigh to God; for if you look up∣on all the sons of men, you shall see how fruitless a thing it is, for a poor soul in distress to apply it self to man, and to go and pour out his complaints to man; he may speak to such men as are not at all sensible of what he speaks; he may tell a sad relation of his sufferings and burdens, and yet not at all affect the heart of him that he speaks to: There are some such men in the world, nay very many, that regard not the affliction of Joseph, that are altogether insensible of the burden that lay upon other poor creatures, that hath no compassi∣on, and cannot be affected. It is said of Gallio, that he cared for none of those things; when as they made complaints of things of Religion, he cared for none of those things; and so when some come and make complaints of their burdens, they care for none of those things: And thus it was with Lazarus, that lay at the rich mans gate, it is very like he made many complaints, shewed him his sorrow and sores, but his heart was not at all af∣fected, the very dogs had more pitty upon him, they came and licked his sores: And so it is many times, when we make our complaints to men, they regard not.

Or secondly, Sometimes when we make com∣plaints to men, though there be some pitty, and some compassion in them, and they will expresse it in good words, yet very little help and assistance will many men afford; they will seem to pitty and

have compassion, but there are some men that will do very little to the relief of a poor creature un∣der distress, that comes and makes complaints of his burdens: The Apostle James speaks of some such, chap. 2. 15, 16. If a brother or sister be na∣ked, and destitute of daily food, and one of you say unto him, depart in peace, be you warmed, and filled; notwithstanding you give him not those things that are needful for the body, what doth it profit? Alas, it is in vain to make complaints to such, what doth it avail? It may be some will pitty with good words, be you warmed, and filled, but they give them not those things which are needful for the body; thus many a poor creature looses his labour.

Thirdly, When a poor creature makes com∣plaints to man, and cries to man, it may be he shall make complaints to those that do pitty him, and would relieve him with all their heart, but it is be∣yond their power to relieve; and so if a poor man that wants the things of this life, it may be he goes and makes his complaints to another, he pitties him, and would help him, but he that hath a will hath not power many times, and it is not in his hand to do it, and he cannot uphold anothers estate but he must break his own; many times it is so. And so when they come and make com∣plaint of the weakness and infirmities of their bodies, it may be they are affected, and they would help; ah, but it is beyond their power: And so when a poor soul comes and complains of distress of mind, and shew the wounds of his spirit, and lay them open, it may be godly friends may pitty you, and desire to help you, but their hand is to••

short to carry the plaister to your heart and con∣science, and to cause it to stick there, and there∣fore after all it will go away unsatisfied; in all these causes they that would help you if they could, they may say as the King of Israel, 2 King. 6. 26, 27. the woman there comes and makes a sad complaint in the time of famine, at verse 26. And as the King of Israel was passing by upon the wall, there cried a woman unto him, saying help, my Lord, O King. And what sayes the King to her? verse 27. And he said, if the Lord do not help thee, whence shall I help thee? Alas, my bowels are towards thee, but if the Lord does not help thee, in vain is the help of man.

Fourthly, When you make your complaints to men, sometimes it falls out so, that instead of ease from under your burdens, your burdens are in∣creased; sometimes men may add to the burdens of the afflicted through unskilfulness, not knowing how to speak to them, and how to carry it towards them; yea sometimes men may aggravate the burdens of the afflicted, when they make their complaints, wilfully, through pride, and disdain, and covetousness: And thus it was when David sent to Nabal, he was in a great strait for provision, and he sent to Nabal in his strait for relief, and he sent him a churlish answer; Who is David, and the son of Jesse? I know him not; shall I send my corn and my oxen that I have killed for my shearers, and give it to him, I know him not. And you know what Judas did meet withall, when he went to the Pharisees, and said, I have sinned in betraying the innocent bloud: What is that to us? a bargain is a bargain, if you have sinned look you

to that: Whereas if he had gone to Christ with that complaint, he might have had comfort, but he went to them, and they spake that which aggravated his sorrow, and he goes and makes away himself. So that, I say, in time of affliction faith causeth a soul to go to Christ, for it doth discover what man is.

Fourthly, There is this ground of the Point, Faith will make a soul go to Christ alone, for it discovers to the soul, that in Christ there is all suf∣ficiency to help it, there is all in Christ that may pitty him, and for the helping of him; it is not in the creature, but it is to be found in Christ, for Christ is furnished with compassion, there are bow∣els of compassion towards his poor creatures in distresse; it is an impossible thing that Christ should be insensible as men are; you may spread your complaints before some men, and they never be moved no more then the stones in the street, but the Lord Jesus he is not without compassion, great bowels of compassion towards his people, he can∣not be insensible of any burden that lay upon a poor creature that comes to him, In all their af∣flictions he is afflicted, he bears our sickness, he car∣ries our sorrows; Christ he feels the weight of all affliction, and sorrow, and burdens that do at any time lie upon his people.

Secondly, As Christ hath compassion, so he hath a will; he is alwayes willing to do good to poor creatures that come to him: Men (as you have heard) they are not alwayes willing, they may give you a parcel of good words, but give you not those things that are needful: Now Christ he never puts off his people with good words, though one good

word from Christ be more worth then all that men can do for you; but Christ he will not give you good words alone, but as he opens his mouth in grace, so he opens his hand in mercy; he opens his mouth and his hand at the same time, and he is very willing to relieve, and therefore it is, that he calls poor creatures to him; you may see his wil∣lingness by the invitation that he gives to all poor creatures that are under any distress; Come to me all ye that are weary and heavy laden, and I will give you rest: Whatever the burden be, whether the burden of sin or sorrow. Christ makes pro∣clamation, you have his invitation; Come to me and I will give you rest; and call upon me in the time of trouble, and I will deliver. How doth this testifie the willingness of Christ to relieve his poor creatures?

Thirdly, He hath not only compassion, but he also hath power in his hand, Christ can do it, he is able to do what he pleaseth; Thou hast done what∣soever thou pleasest in heaven, and earth, and in all deep places: The deepest affliction and sorrow that any of his people may sink into, the Lord Je∣sus is able to stretch forth his hand and help them, he hath all store of provision in his house, there is an infinite treasure of mercy, all mercies are laid up in Christ, it shall not break his estate to uphold your estates, for all the creatures in heaven and earth are the Lords, the heavens and the earth are the Lords, and the fulness that are in them, there∣fore there is power in Christs hand to relieve his people.

Fourthly, Christ cannot aggravate sorrow and affliction; he will not aggravate the sorrow and

affliction of any of his people that come to him; Christ will never say to a poor soul, as the Phari∣sees to Judas, see thou to that: When a soul comes and sayes, Lord I have sinned, Christ never gave such an answer, see thou to that; he never did, nei∣ther can he, aggravate the sorrows and burdens of poor creatures that come to him. Now when faith discovers this to the soul, and shews that af∣flictions are from the Lord, and shews, that all af∣flictions are for that end, to carry the soul higher unto God, and shews, that all the help of the crea∣ture is vain, and shews, that there is an infinite sup∣ply of grace and mercy, all-sufficiency of grace in God and Christ to relieve at all times, and in all straits; these discoveries that faith makes, will carry the soul to Christ, and make the soul apply it self to Christ, and cry to him, and spread his complaints before him in time of great di∣stress.

A word or two by way of Application.

First of all:* 1.48 If it be so that faith carry the soul to God and Christ alone in time of distres, what shall we think then, when men by their affliction, and in their affliction, are carried further off from God? And yet so it is with many, their afflictions set them at a greater distance from Christ, many a man is hardened by his affliction, and so set at a greater distance from God by that trouble and distresse he hath upon him, afflictions drive many a man from God, make him run away from God, run any where then unto God; there is many will run to the creature, and their eye is not to the Lord the holy One of Israel, they run to the crea∣ture to comfort them, run to the world, and run

into the way of their lust, but apply not them∣selves to the Lord in the day of their distress: You know that Ahaziah ran to the Devil when he was in distress, so far was he from running nigh to God in distress, that he run to the Devil him∣self, he sends to the gods of the Nations, to know whether he should recover or not; This is a dis∣covery, that there is no seed of faith in such a soul, for where there is faith but in the seed of it, the least seed of faith, it will make a soul at least to be looking to Christ, and crying after Christ in the day of distress, it will at least cry unto Christ, though there may be many workings of corrupti∣on and temptations, and many distempers of spi∣rit may be bubling up in time of affliction, yet faith will carry the soul to look towards Christ, and cry after him, as Jonah did when he was in the belly of hell, I said I am cast out of thy sight, yet will I look toward thy holy temple: He applies himself to Christ: And so a gracious heart will be looking to Christ, and the more faith, the more it will look, and the louder it will-cry.

But secondly, Let it be a word of exhortation, O that it might provoke us all to deal more with God and Christ in the time of our affliction and distress!, O that we might cry more to him, and pour out our complaints more to him! as this poor woman did; she comes and cries, O Lord, thou son of David: Poor souls are apt to look to the creature in the day of distress, and think such and such creatures can comfort; Surely my bed shall comfort me, and my couch give me ease, sayes Job; but he found no such matter; and so we are apt to say of this and that

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creature, I will go and make my complaint to him, he will give me some refreshment; poor souls are very apt under their burdens to go up & down and scatter their complaints: Ah, but they take not the right course of going to Christ, and crying to him, and pouring out the complaints of their souls before him; and therefore it is, that when they goe to men they meet with little satisfaction, and little relief and comfort, and their spirits are fil∣led with discontent and dissatisfaction, when as they meet with such men sometimes as have no compassion at all in them, and sometimes meet with good words and no more, and sometimes meet with such as pitty them, but have no power, and sometimes meet with some that will aggra∣vate the affliction; and just it is with God it should be so, when we will not look to the Rock: O that such disappointments might reach us to look to the Lord, we have thought that this crea∣ture might ease, but we have met with disappoint∣ments; O that these disappointments might teach us to go to Christ! as this woman: And thus the poor man did for his son, that he would cast out the unclean spirit; I went, said he, to thy Disci∣ples, and they tryed to cast out the unclean spirit, but could not; and then he comes to Christ, I have been with thy Disciples, and they could not cast out the unclean spirit, but thou canst do it, and Christ did do it: And O that these disappointments might teach us to goe more to Christ, and make our complaints more to him in time of di∣stress.

Quest. But you will say, What? may we not go to our friends, is it not lawful to go to men when

we are under pressures and burdens, either of the outward or inward man? and to such and such as may relieve us, may we not apply our selves to them?

Answ. I answer yes; We may apply our selves to men, but take heed we do it in Gods way. I say, under burdens and distresses, either outward or inward, we may apply our selves to men, but take heed we doe it in Gods way.

Quest. But you will say, How shall we know we do it in Gods way.

Answ. I answer, first of all, when you do it as an Ordinance of God, when we make use of the advice and help of others, and go to others as to an Ordinance of God, then we are not out of Gods way, when we do it in obedience to the Will and Commandement of God and Christ; when one that is wounded in spirit shall apply himself to those that are godly, that hath the mind of Christ, in obedience to the command of Christ, Confess your sins one to another, and pray one for another: Now if out of obedience to Christ I go and confess my sins to one that is godly, and desire him to pray for me, when we ap∣ply our selves to men, as an Ordinance of God, then we are in Gods way.

Secondly, When we shall keep the eye of our souls upon God alone for help; when we apply our selves to men for any help, and yet shall keep our eye upon God, and look upon God as the great moving cause, look upon God as the fountain of all relief and comfort, and shall look upon the creature only as Gods Instrument, this is but a

pipe, and an empty one too, if God do not fill it, when as the eye is thus upon God, and eye God as principal in all that comfort and relief that we expect, and look upon the creature as the means, then we may apply our selves to the creature, and not out of Gods way.

And a man may know whether he keeps his eye upon God,* 1.49 when as he does apply himself to the creature (thus) Are your expectations from the creature or from God? If a mans eye be upon God, then he will not expect much from the creature, and applies himself to the creatures, because they are means, and because it is an Ordinance, but dare not expect much.

Secondly, If a man doe meet with disappoint∣ments, and he do apply himself to the creature in Gods way, disappointments will not add any great trouble or vexation to that man or woman, though he meet with little refreshment; nay, though instead of help and refreshment, he should meet with an addition of his sorrow and trouble, yet if in Gods way he will not be trou∣bled, because his eye is upon God, and I see it is not the will of the Lord I should yet have comfort, and why should I fret my self, seeing the Instrument is but an empty pipe, and no creature can refresh me if the Lord doe not refresh me? And thus you have seen when we are in Gods way, and when out of Gods way, in applying our selves to the crea∣ture, and looking to the creature for help, and for relief.

And O that this might teach us to go more to God, and apply our selves more to Christ.

Object. But it may be some poor soul will say, Well, I have not only gone to the creature, but I have applyed my self to God, and yet truly I meet with little refreshment, I have cryed to Christ in the time of my affliction, and yet my burden doth continue.

Answ. First, To this I answer: It may be when thou hast come to Christ, thou hast complained of thy burden, and of thy affliction, but thou hast not com∣plained of thy sin, thou hast not complained of that which is the greatest matter of complaint; and if thou hast at any time looked more to thy burden and affliction, and hast not complained of that which is the greatest matter of com∣plaint, no wonder then though thou hast met with no ease.

Secondly, Let me say, it may be thou hast brought thy complaints and spread them be∣fore the Lord, yet thou hast not left thy bur∣den with the Lord; many a soul comes with a great burden, ah, but it carries it away, and does not leave it with the Lord; and if the burden be not left with the Lord, no won∣der that we have no ease: Christ is willing we should leave our burdens with him, and in so doing we shall finde refreshment.

Thirdly, And let me say further, that it may be the Lord hath heard thy cry, and thy com∣plaint, but thou art not aware of it, thou hast not taken notice of it, through unthankfulnesse thou hast not observed that which the Lord hath done; the Lord at least, he hath thus farre heard thee, that he hath supported thy spirit under thy burden, and thou hast been kept up, so

that thy soul hath not failed, and thy spirit hath not fainted under thy burden; and truly this is a great mercy and worthy to be taken no∣tice of: And this is the difference between your going to God and the creature. Oh that we might be invited by this to apply our selves more to Christ in time of distresse, and spread our complaints before Christ, for in going to the creature many times the spirit is wounded▪ ah, but in going to God the spirit shall be supported, though Christ doe not give out a present answer, yet the heart shall be sup∣ported under all its burdens, but now in going to man, many times the heart and the spirit it is wounded, by those disappointments that we meet withall, while we expect that from the creature which it cannot do.

Two things only I shall propound to urge this duty upon you, to make us more in going to Christ, and less to the creature.

It is a great sin and folly, when as we leave Christ and goe to the creature in the day of our distress.

First, It is a great sin; for what do we then, but set up the creature in the room of Christ? You know how sensible Jacob was of this evil, he lookt upon it as a great evil, when as Rachel came to him, she wanted children, she comes to her Husband, Give me children or I die: O what sayes he? Am I in Gods stead? Can I give thee chil∣dren? When as she came and made her com∣plaint to Jacob, and murmured because she had not the mercy of children, she goes to Jacob, and sets up Jacob in Gods stead; and so when we are

under our burdens, and make our complaints to the creature and not to God, why the creature may say as Jacob, am I in Gods stead?

Secondly, There is a world of folly in it, in go∣ing from God in time of distress to the creature. It is a piece of gre•••• folly for a man to go from the fountain to the broken cistern, to leave the fountain and think a broken cistern should supply him: It is a great deal of folly for a man to go to a deaf man, one that cannot hear, pour out his complaints, & expect that he should speak a word of refreshment; so much folly there is when we go to the creature, and do not apply our selves to God. If a man should go to a begger, one that hath no food or rayment, and a man should spend a deal of time in asking food and rayment; and if he do not give it go away railing, what a deal of folly were it? And so a great deal of Folly there is, when we do go to the creature, and do not go to God; we go to them that are poor and naked, and forsake God, that hath all store of provision and mercy laid up in himself: O that the consi∣deration of our sin and folly, in going to the crea∣tures, might cause us at all times in our distresse to go to God, as this poor woman did, and cry to him that is the Lord.

Matth. 15. 22.

And behold, a woman of Canaan came out of the same coasts, and cryed unto him, saying, have mercy on me, O Lord, thou son of David, my daughter is grievously vexed with a Devil.

SERMON V.

HEre is a declaration of this wo∣mans faith, the tryall of it, and the conquest of it: The last day we came to consider the decla∣ration of this womans faith in the fruits of it, it carries her soul to Christ in a way of supplication and prayer; and the Argument she useth in prayer, is only the free Grace of Christ, Have mercy on me, thou son of David.

The Doctrine was this:

That whereever there is 〈◊〉〈◊〉 seed of faith in any foul, it will carry it out to Christ, and make the soul cry unto him and take hold of his mercy.

We divided it into three Propositions.

First, That faith will carry the soul to Christ in time of affliction, and make it seek to Christ, and Christ alone.

Secondly, Afflictions when they are great and strong, will raise strong cries.

Thirdly, A gracious heart pleads only mercy and free grace, only takes hold of mercy, and looks not at all to his own worthiness.

I spake to the first of these the last day.

I shall now speak to the second Proposition; this woman was in great afflictions and distresse, her daughter was possessed with a devil, and that was a sore burden to her spirit: Now this great affliction makes her cry loud, for the Text doth not say, she came & intreated, and besought him, but the Text sayes, she came and cryed unto him, saying, Have mercy on me, O Lord.

So then observe this: Strong afflictions will raise strong cries,* 1.50 even in Gods own people.

In the opening of the Point, I shall shew you two things:

First, That there is a cry of the flesh, and a cry of the Spirit.

Secondly, That great and sore afflictions of 〈◊〉〈◊〉 continuance may raise both these cries, it will make both the flesh to cry, and the Spirit to cry.

First,* 1.51 There is a cry of the flesh, and that is two∣fold.

It is either a natural cry 〈◊〉〈◊〉 sense which Na∣ture hath of the burden and affliction which is upon it: Or,

Secondly, It is a sinful cry, which is accompani∣ed with disorder: I say, the cry of the flesh it is either meerly natural, or sinful; the flesh is weak, it is an emblem of weakness, and is weak indeed, and a little affliction will make the flesh to cry, the Lord remembred that man is but as dust be∣fore the wind.* 1.52 Now the flesh may cry out, and may complain, and yet may not sin in that com∣plaint, it is true indeed, when a man or woman shall cry out of a little affliction, when the hand of God doth but touch him, and then cry out with great cries & strong cries, when as the affliction is but little, that discovers want of wisdom, and want of strength; but now when the affliction is very great, sore and urgent, and the flesh doth cry out through the frailty, there may be an expression of complaint, and yet not sinful. Job in his great afflictions made many complaints, poured out ma∣ny strong cries, and yet in many of his complaints he sinned not, Job 6. 1, 2, 3. O that my grief were thoroughly weighed! it would appear heavier then the sand of the sea. Yea you shall find that our Lord Jesus Christ himself, having taken our flesh, and the frailties of our flesh, (for he took our humane frailties, but no sinful frailtie•• and in the dayes of his flesh he cryed, his great

affliction made him cry out, he put up his cries with tears and supplications in the dayes of his flesh; as the Apostle speaks, Heb. 5. 7. And in Psalm 22. (which Psalm is a Prophecy of Christ) he cryes out bitter 〈◊〉〈◊〉 My God, my God; why hast thou forsaken me? ••hy art thou so far from help∣ing me, and from the words of my roaring? Strong cries, and yet no sin in Jesus Christ; so that the flesh may cry and yet not sin; for grace when it comes into the soul, doth not destroy nature, it doth not make man insensible, and the spirit insensible, but it allows the flesh to be sensi∣ble, and to cry out of his burdens, so it be with∣out sin.

Secondly,* 1.53 There is another cry of the flesh that is raised by sore afflictions, and that is a sin∣full cry; now this sinful cry you shall know it thus:

First of all,* 1.54 It springs from pride, it will make a man cry out through pride of heart, he cannot bear his burden, nor submit to the hand of God through pride of heart: When a creature stands upon it, to justifie himself and accuse God, calls God to an account, Why am I thus? And what am I worse then others? And why should God take me out from all others to make me an exam∣ple to all others? What have I done? And what is my sin more then others? When a creature will not submit to God in his afflictions, but charge God foolishly; and when as he quarrels with his affliction, if any affliction but this I could have born it, but as for this affliction, my spirit can∣not bear it. O here is a cry that is raised by afflicti∣on, but it is a sinful cry.

Secondly, There is a cry in affliction that doth spring from impatiency, and that is a sinful cry, when a man or woman shall cry out with a great cry, and make a great lamentation, and yet their burden but an ordinary bur•••••• only they make it great through impatiency, no•• that the affliction is so in it self, if the Lord had given a heart to car∣ry patiently under it; but there is many a poor creature struggles with his affliction, as a young beast unaccustomed to the yoak, the yoak is easie, but by struggling and striving it pinches and makes it cry out; and so a man by striving under the yoak of the Lord, though it be Jobs counsel, that it is good to bear the yoak, yet it throught impatience cryes out; this is a sinful cry.

Thirdly, That is a sinful cry that springs from unbelief, and is accompanied with unbelief; when as a man or woman in time of affliction shall give way to hard thoughts of God; whatever cry is accompanied with unbelief, is a sinful cry: Yet this is the case of many, they cannot perswade themselves that there is any love in the heart of God towards them, and any love in such an afflicti∣on; I cannot believe it, that there should be love in such an affliction, that God should lay such a heavy burden upon me, and have any love to me; when it cries out thus with unbelieving cries, this is a sin∣full cry: And so when a man cannot be perswa∣ded, that the Lord should make a good end with him in affliction: O sure I shall perish one day, and fall by the hand of this affliction, I shall be broken all to pieces, and never be able to stand un∣der my burden; when as the soul is thus filled with unbelieving dispairing thoughts, concerning God

and concerning the end of his affliction, and so cry out in unbelief,* 1.55 this is a sinful cry.

First, And again, great and sore afflictions may occasion such cries, even sinful cries, as the cry of unbelief and impatiencies, and that upon this ground; there are remainders of corruption in the best heart, there is sinful flesh as well as spirit.

Secondly, Great afflictions do expose Gods own people to great temptations; many times they go together, great afflictions and great temptati∣ons, for the Devil seeks his opportunity to doe mischief, as the Lord waits to be gracious, so Sa∣tan waits to doe mischief: Many times in great afflictions, when the waters are high, then the De∣vil will assault; God makes use of affliction to make his people seek him early; but now the Devil he waits to make the soul cry out with a sin∣ful cry, and many times the Lord suffers him to prevail: But this cry of the woman of Canaan was not the cry of pride, impatience, and unbelief, but her cry was the cry of the Spirit.

And therefore let us examine what that cry of the spirit is,* 1.56 which the Lord doth raise in the hearts of his people in he day of great afflictions.

First, It carries the heart to God thorough Christ, and makes its complaint unto him, it doth not cry out against God, but as it cries unto God, so it runs unto the Lord thorough Christ, and pours out his complaints before him: So David, Psal. 142. 1, 2. I cryed unto the Lord with my voice, unto the Lord did I make my supplication, I poured out my complaint before him: The flesh cries out of his burden, yea, sinful flesh it com∣plains many times, not only of his burden, but of

God himself: Ah, but the spirit that cries unted God, Job 35. 9. By reason of the multitude of op∣pressions they make the oppressed to cry. They cry out by reason of the arme of the mighty, v. 10. But none saith, where is God n••••••maker? he reproves the sons of men. They are ap••••to cry, but it is the cry of the flesh, they cry out of the arme of the mighty, but they do not go to God, None say, where is God that giveth songs in the night season? The spirit in the saddest condition goes to God through Christ.

Secondly, The cry of the spirit it doth make a man to cry out as well of sin as of affliction, it will make a man to cry out more of sin then of affliction; the flesh is not sensible of the burden of sin; Ah, but where the spirit of the Lord is, it will make a man cry out most of all of the burden of sin; if God should take away affliction, and not take a•• way corruption, this would be little refreshment to him; O miserable man that I am! as you have the Apostle cry, which was the cry of the spirit, Rom. 7. the latter end, O wretched man that I am, who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord: He was more sensible of the body of sin, then of any affliction that lay upon him.

Thirdly, The cry of the Spirit it will make the soul cry more after God himself, then after any mercy or deliverance, that it may injoy God, that it may have the presence of God, and communion with God, that it may be made like to God; a gra∣cious heart it cries thus after God, yea, in the day of affliction when the burden is heavy, a gracious heart desires more to injoy God, then to be free

from his affliction: See how the Psalmist doth ex∣press himself in Psal. 63. 1. O God, thou art my God, early will I seek thee; my soul thirsteth for thee in a dry and thirsty land, where no water is: David was now in a state of banishment, it is like he met with sore afflictions, ah, but the cry of his soul was after God, my soul thirsteth for thee, and longeth for thee.

Fourthly, The cry of the spirit it is a cry of faith, it cries in faith, and cries in hope; the flesh cries in despair many times, but the spirit cries, and believes when it cries, it takes hold of God, and follows after him, follows God crying, though God go away. See what is said, Psal. 89. 26. the promise is made to Davids son, Christ; He shall cry unto me, thou art my father, my God, and the rock of my salvation: He shall cry unto me, 〈◊〉〈◊〉 but he shall cry in faith, when he cries he shall say, Thou art my Father, and my rock: And so the Church, Isaiah 26. she cries out with a great cry, and it is in faith, doubtless thou art our Father: And so Psal. 119. when as David cryed, he trusted, he took hold of God, and hoped in his mercy, 145, 146, 147. ver. though he was in a great affliction, and there was great cause to cry, yet his cry was the cry of faith, and he hoped in the Word of the Lord, for the accomplishment of the Word of the Lord.

Fifthly, As the cry of the spirit is the cry of faith, so it is a fervent cry; that cry that the Lord doth raise up by his spirit in the day of affliction, it is a fervent cry, it is no cold nor lazy cry, but a strong cry: Jesus Christ in the dayes of his flesh put up strong cries; and the Apostle James he

speaks of the fervent prayer of Gods people. I am. 5. The fervent effectual prayer of the righteous prevaileth much: When the Spirit of prayer doth set all the faculties of the soul a work to look after God, and take hold of God▪ ••hen it takes hold of God, and will not let him go, and cry out as the Church, Awake thou arme of the Lord, as in the dayes of old; when it will take no rest it self, and give God no rest, till the Lord comes in a way of grace, that is the prayer that is spoken of Isai. 62. 6, 7, 8. that prayer that is accompanied with holy fervency is the cry of the spirit.

Sixthly and lastly, The cry of the spirit is such a cry as will not easily be silent, though it meet with no answer from the Lord; though it meet with a denial, as this woman of Canaan she meets with many discouragements, he gave her no an∣swer at first, still she goes on to cry, her cry was a cry that was raised by the spirit of the Lord: the flesh may put a man upon it to cry to the Lord for a season, but if the Lord does not come in, the flesh grows weary; now the cry of the spirit is a constant cry, that will not give over, but will wait upon the Lord till such time as he shall send from heaven to save. Thus you see what the cry of the flesh is, and what the cry of the spi∣rit.

Secondly, Now the Saints in all Ages in the dayes of their affliction, have been stirred up to cry with their spirits unto the Lord, and the grea∣ter their afflictions have been, the more they have cried unto the Lord: So it was with Moses, he was in a great strait when as he was before the red Sea, and then Moses cryed in spirit, God

made use of that strait to stir up the cry of the Spirit in Moses: And so when Jacob was in a great strait, he cryed more earnestly then ever he had done, when as his brother came to meet him with an Army of men, he saw nothing but death and destruction, he applied himself to the Lord, and cried mightily: It is said in Hosea. 12. 4. speaking of Jacob, He wept and he made supplica∣tion: And so you know David in Psal. 14••. cryed, and it was when his spirit was over whelmed and no man to pity him; then he cryed unto the Lord. And you know our Lord Jesus (to give you no more instances) in the dayes of his affliction he cried louder then ever: That place Heb. 7. 7. In the dayes of his flesh he offered up prayers and supplications with strong cries and teares, unto him that was able to save him from death, and was heard in that he feared: And the Evangelist Luke doth take notice, that as Christs affliction and sor∣row did increase, so he cried the louder to his Father, Luke 22. 44. And being in an agony, he prayed more earnestly; he prayed the more when his affliction increased, when he was in the midst of his agony then he cried more earnestly.

To make some short application of the Point.* 1.57

First of all; Let it be a word of examination, there is none of us but at one time or other are pouring out our cries and complaints, and especi∣ally in our affliction we are full of cries: Now let us examine whether it be the cry of the flesh or the cry of the spirit; whether it be accompa∣nied with pride of heart, and with impatiency and unbelief, with murmuring and repining; O that is the cry of the flesh, and the sinful cry

of the flesh, which is far from the cry of the spi∣rit.

But to give you two or three things that you may make use of by way of tryall.* 1.58

First of all, would you know whether your cry be the cry of the flesh, or the cry of the spirit▪ why then examine whether or no your cry and your complaint be not above your burden: many a mans cry is greater then his bruden that God layes upon him, it may be he makes his burden heavy by his strugling. Jobs burden was not so, it was heavy: Now when a man shall cry out and say, no affliction like to mine, and no burden like to mine, O this is a sinful cry.

Secondly, When our cry is so great as to take us off from our duty either to God or man, that cry is not a gracious, but a sinful cry; the cry of the spirit makes a soul wait upon God in a way of duty; but now if a man in time of affliction is taken off from his duty, surely that cry is a sinful cry.

Thirdly, When a man in the day of affliction cries so loud that he cannot hear what the Lord speaks to him, God comes and speaks graciously, offers comfort, but the cry of the soul is so loud, that it cannot hear what God speaks; that a man shall be taken up with complaints as to refuse all the comfort that God sends him, this is a sinful cry; this was the cry of that afflicted man, Psal. 77. 2. In the day of my trouble I sought the Lord, my sore ran and ceased not, my soul refused to be comforted. Nay, when as a man or woman in the time of affliction, shall not only refuse his comfort, but justifie his complaint, as Jonah did, he justified

his anger, when God asked him, Dost thou well to be angry? Yea, said he, I do well to be angry: This was a sinful passion: And so when a man shall ju∣stifie any other passion, his sorrow and complain∣ing, and say, I do well to complain, and in the bit∣terness of my spirit I complain, this is a sinful cry.

And therefore secondly, Let me desire in the name of the Lord, that we would take heed how we give way to these sinful cries and complain∣ings, these cryings out, which spring from pride, impatiencie and unbelief. O, I pray, take heed of giving way to these sinful complaints.

For first, I pray, consider a little, that the hand of the Lord is in every affliction that is upon you: O that that were seen, that the hand of the Lord is in it: Thou Lord didst is, (said David) I was dumb, and opened not my mouth, for thou Lord didst it. O that would silence the sinful cries of the flesh, if the heart were sensible that the Lord did it; and if the Lord did it, then infinite wisdome hath done it; and if infinite wisdome order this or that affliction, why should we cry out of our af∣flictions.

Secondly, Consider whatever your affliction be, though you say none like mine, it might have been seven times heavier, infinite power could have heated the furnace seven times hotter, and made his flery tryals seven times more sharp: O then there is no cause why we should complain, especi∣ally in the

Third place, If we consider what we have de∣served at the Lords hand; and O that when we pore so much upon our affliction, we would look

with one eye upon that which may help to silence our sinful complaints! We have deserved that and a thousand times more at the hand of God. Why should the living man complain, man for the punishment of his sin? O there is sin enough; though it be true, it is not alwayes for that God, afflicts, yet he may see enough, for which he may afflict seven times more. Now let our eye be upon this; this was that which silenced Jeremiah, Jer. 8. 14. Why do we sit still? Assemble your selves, and let us enter into the defenced Cities, and let us be silent there, for the Lord our God hath put us to silence, and hath given us waters of gall to drink, because we have sinned against the Lord. Take heed how we open our mouth in the day of our affliction.

Thirdly and lastly, Let it stir up all our souls to go to God through Christ, and to cry more in the spirit; and the greater our afflictions are, so much the more let our cry be to Christ: The time of affliction is no time to give over praying and crying; but being in an agony he cryed more earnestly; and so we in time of affliction, we should cry more earnestly. O that we might learn thus to cry, with this gracious, holy, belie∣ving, and servent cry: The Lord Jesus hath given great incouragement to his servants to go and cry thus. O what incouragement doth Christ give in Luke 11. 8, ••. by a parable there, of a man being in bed? he hath no mind to rise, but through importunity be is overcome: And so by that Christ stirs up his Disciples to go and cry im∣portunately to God their Father. And so in Luke 18. there is another parable of the unjust Judge;

who neither feared God nor man, yet because of the Widdows importunity, he would judge her cause; And shall not the Judge of all do right? I tell you (saith Christ) he will avenge the elect that cry to him day and night. And therefore Christ gives incouragement to you to go and cry earnestly, and to wait upon the Lord, and not to give over crying, for the Lord hath the bowels of a father, as the father pitties the child, so the Lord pitties those that fear him. Now the tender hearted parent is filled with compassion to the child, if the child be under a heavie burden, the bowels of a father is filled with compassion, and will not let him lie under that burden; and so the Lord, when the spirit is even gone, and the soul ready to saint, and the Lord see that their strength is gone, then the Lord will come in, and exercise the bowels of a tender hearted father.

And know, that many times the Lord doth hide himself, and withdraw, and seems to be far off from the requests of his people, that so he may stir them up to cry the more earnestly after him; he sees that they begin to flag in their prayers, and do not cry so loud as they have done, the Lord he will withdraw, that so he may stir up a spirit of prayer, bring them into such an affliction, that so they may cry the more earnestly; the storm was raised, when Christ was upon the sea with his Disciples, to make them cry the more earnestly: The Lord seems to sleep many times at the pray∣ers of his people, that so by the prayers of his peo∣ple he may be awakened.

Quest. But you will say, What need we cry thus earnestly to the Lord? for he is found of them

that seek him not; we cannot find God by our seeki•••• him, he must seek us, he is found of them that 〈◊〉〈◊〉 him not.

Answ. I answer, It is true, God is found 〈◊〉〈◊〉 them that seek him not; that is when God comes first into a poor soul, he breaks in upon it, he pre∣vents it with grace and mercy, and he seeks us, and brings home grace and mercy to the soul before the soul sought the Lord.

But now when the Lord hath found a soul, and brought home a soul to the knowledge of himself through Christ, O then he expects that that soul should continually wait upon him, and be seeking of him, in that way which is of the Lords own appointment: It is true, he is found many times of those that seek him not, but the Lord is not found of those that seek him lazily; he hears not cold prayers, no, it is the cry of the spirit the Lord heareth.

Quest. Ah, but some will say, I cannot cry and pray, I cannot continue in prayer, my spirit is over∣whelmed, and I am so shut up, that I know not how to utter a word in the presence of the Lord.

Answ. I answer, Though thy spirit be over∣whelmed thou mayest pray and cry aloud to the Lord, David did so, and why mayest not thou▪ Psal. 142. 3. I cryed (sayes he) and it was when my spirit is overwhelmed; and although thou canst not utter a word to the Lord, yet thou mayst pray and cry with the cries of the spirit▪ the Spirit of the Lord stirs up sighings and groan∣ings in the hearts of his people which cannot be uttered: So when thou canst not speak a word to the Lord, yet thou mayest cry. Job could no••

speak, yet his soul cried to the Lord, and his eye cried to the Lord, Job 16. 20. My friends scorn me, but mine eyes poure out teares unto God. When he knew not how to speak a word, his eye looked to the Lord, if he cannot poure out his prayer, his eye shall speak, and his soul shall speak; this may be an effectuall prayer.

Object. Ah, but I am filled with the sence of my unworthiness, I dare not go before the Lord, I dare not beg any mercy, nor stand in his pre∣sence, I am filled with the sence of my own unwor∣thiness.

Answ. I tell thee; though thou beest filled with the sense of thy unworthinesse, yet thou mayest, and ought to cry to the Lord, and poure out thy soul in supplication: The Publi∣can that went up to the Temple, he durst not draw nigh, he looked upon himself as an un∣worthy sinner, and yet poured out his prayer to the Lord: the sence of thy unworthinesse should not hinder thee in the pouring out of thy prayer to the Lord; the more unvorthy, the more need of going to the Lord; and the more sen∣sible of thy unworthinesse, the sooner the Lord declares his acceptance. Oh that the Lord would make us all mindful of this our duty! we are apt to cry with the cry of the flesh, but O that in the day of our distresse we did cry with the cry of the spirit: Let the crie that springs from pride, impatiencie, and un∣belief be silent, laid low, and let it not open its mouth; but crie with the cry of faith, with the crie of the spirit, this will be a

good evidence, that affliction hath wrought the right way, and that the Lord hath done us good by our affliction: Till the flesh be silent, and the spirit raised up to cry in faith, we shall ne∣ver have any evidence, that we have received benefit by our affliction; but when the soul shall be in affliction, and the spirit up and cry, it will be a good evidence, that the soul hath recei∣ved good by the affliction.

And to say no more, the Lord will soon draw nigh to that soul that shall thus be found wait∣ing for him; when the flesh shall be silent, and the spirit cry, the Lord will soon hear that crie. You know the Lord is a tender hearted Father, and he will not suffer any of his chil∣dren to be tempted above what they are able to beare; he will not suffer them to sink un∣der their burden, but will come in with deli∣vering mercie; for the Lord doth sometimes hear the crie of the flesh, so he hath heard the crie of the flesh, though not the sinful crie; yet the crie of nature, the Lord hath heard that crie: He heard the crie of Ishamel, when as he was ready to perish for thirst: The Lad cried, and he heard the crie of the Lad, and the Lord opened the eyes of Hagar, and she saw a well of water: He heard the crie of the flesh, so gracious is the Lord, yea, he heares she crie of the young Ravens, of the young Lions, and the Lord he opens his hand and satisfies them. O that this might be an in∣couragement to goe to God in all times of di∣stresse, let it be never so great, the Lord is a God of compassion, and if he does hear the

crie of the unreasonable Creatures, and the crie of the flesh, O surely the Lord will much more hear the crie of the spirit; when his people come and apply themselves to him through Christ, such as hope in his mercie, and are found wa••ting for his salvation. Sure∣ly the Lord he will find out the best time, in which he will come in with deliverance to his Servants.

Matth. 15. 22.

Thou son of David, have mercy on me.

SERMON VI.

WE observed the last day, that great and strong afflictions will raile strong cries, make Gods people crie loud. It was a sore affliction that was upon this woman, Ms daughter is grievously vexed with a devil; and wh•••• she comes to Christ, she doth not only pray, 〈◊〉〈◊〉 cry to him.

But to passe on, and consider something th•••• still remains, and that is to look upon the Argu∣ment that this woman useth in her crie to Christ her Argument is mercy, she cries mercy, 〈◊〉〈◊〉 free grace; she doth not look to any worthiness 〈◊〉〈◊〉 her self, neither doth her unworthiness discourage but looks beyond both, and she closeth 〈◊〉〈◊〉 mercy and free grace, Thou son of David 〈◊〉〈◊〉 mercy on me: She comes to the son of David, 〈◊〉〈◊〉 knew David was a merciful Prince and King, 〈◊〉〈◊〉

shews mercie to his very enemies; David spared the life of Saul, when he had him at a great ad∣vantage, and spared the life of Shimei, though he had provoked David by his curses. Now thus she reasons with her self, the son of David, the Messias, of whom David was but a type, he hath more mercie and compassion then David, surely his bowels are infinite, and therefore though she be a vile sinner, an unworthy wretch, yet she comes and takes hold of his mercie, and there is nothing else that she pleads with Christ, nothing else she rests upon, only upon mercy, no other Argument she useth, only presents her great miserie; her daughter is grievously vexed with a devil: She takes hold of mercie.

So then the Observation is this. That where there is true faith,* 1.59 it will teach a soul to deny it self, to look beyond it self, its own worthiness and righteousness, and to take hold of mercie, and of the free grace of God through Jesus Christ.

I shall open the point to you.

And first I shall give you Instances, that the Saints in all Ages in their coming to God, hath looked at nothing in themselves, but hath only pleaded mercy and free grace in all their straits.

You know that Instance of Jacob, when he was in a great strait he applied himself to the Lord, he pleaded only mercy, he doth not look to any worthiness in himself, he doth not present that be∣fore the Lord as any motive, Gen. 32. 10. he

pleads no worthiness, but looks to his own unwor∣thiness, O Lord, I am lesse then the least of all thy mercies; he doth not tell God, that he had lived without blame, that he had walked justly, and had not defrauded, but he had been a faithful Stew∣ard, that he had walked religiously, and eyed God in his wayes, that he had set up a pillar, and vowed a vow, he pleads none of this, but O Lord, I am lesse then the least of all thy mercies.

And so Moses, though he had done as much as most men that ever lived, Deut. 3. 25. I pray thee let me go and see the good Land. Here is not a tit∣tle of any of the services that he had done for God that he doth mention; he does not say, Lord, I have taken a great deal of paines with this peo∣ple, I have followed thy Commandements, and suffered a great deal of hardship with them for thy sake; no, he only pleads mercie, Thou hast begun to shew thy servant thy greatness and thy mighty hand, I pray thee let me go over and see the good Land.

And so David often in the Psalmes, you shall find he is pleading with God, and he makes mer∣cie his refuge, he pleads only mercie and free grace, Psal. 4. 1. he pleads that God would bear him in his mercie: And you shall find, that when the Servants of God hath pleaded for others, they have urged nothing but mercie and free grace in all their supplications. So the Prophet Jeremiah, when he was pleading for the Church, Jer. 14. 7. O Lord, though our iniquities testifie against us, do thou it for thy names sake, for our back-sliding are many, we have sinned against thee: No men∣tion of any righteousness, no, be mentions their

iniquities, Our back-slidings are many, but do thou it for thy names sake. And so the Prophet, Da∣niel, when he was pleading for the Lords people, he looks beyond all righteousness of their own, and pleads mercie, Dan. 9. 17. Now therefore, O our God, hear the prayer of thy servant, and his sup∣plication, and cause thy face to shine upon thy Sanctu∣ary that is desolate, for the Lords sake: He had before in verse 8. confessed all their iniqui∣ties, and now, O Lord, (sayes he) do it for the Lords sake.

And if you look into the new Testament, from the beginning to the end of the History of Christ, you shall never find any that were accepted of Christ that pleaded any thing, but mercy and free grace, Matth. 9. 27. And when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of David haue mercy on us. And so in Matth. 17. 14, 15. another comes to Christ, and he useth only that Argument, mercie, Lord have mercy on my son, for he is lunatick. And in Matth. 20. 30. there is mention of two blind men sitting by the way side, and they cried out, Have mercy on us. And in verse 13. the multitude re∣buked them, but they cried the more, saying, Have mercy on us, O Lord, thou son of David. And so the same Argument the Lepers used, vers 17. Je∣sus, Master have mercy on us. Indeed we read of some of the Elders of the Jews, that came to Christ in the behalf of the Centurion, and they plead his worthiness, Luke 7. 4. And when they came to Jesus, they besought him instantly, saying, that he was worthy for whom he should do this: But now the good man himself he had no such thought

of himself, but he utterly denies it, look into verse 6, 7. Then Jesus went with them, and when he was now not far from the house, the Centurion sent friends to him, saying unto him, Lord trouble not thy self, for I am not worthy thou shouldest enter under my roof; verse 7. Wherefore neither thought I my self wor∣thy to come unto thee, but say in a word, and my ser∣vant shall be healed. Neither thought I my self worthy to come unto thee, such a mean and low account had this man of himself.

First, But I shall clear the Doctrine to you, and make it out, that a gracious heart, where there is faith, looks beyond all his own worthiness and righ∣teousness, and comes to Christ.

Secondly, Shew you, that the same gracious soul closes only with mercy and free grace.

First, I say, a gracious soul in its coming to Christ, looks beyond all that is in himself, and that both in its first coming and afterward in any dis∣stresse, closeth with the Lord, and looks beyond his own worthiness, and pleads only mercie.

In the souls first coming to Christ, a gracious heart doth not not cannot look to any worthiness in it self, for where the Spirit of the Lord is, it doth discover to man what his vileness and miserie is; now where there is a saving discovery to a soul of his own vileness, it is not possible that that soul should plead any thing of his own before God. For

First of all, The Spirit teacheth a man that he is empty, destitute of all that which is good, the soul is naked of all that which is good, and is as a poor beggar, that hath neither bread to eat, nor clothes to put on, but in a sad condition, utterly

bereaved of the Image of God: In my flesh dwels no good thing, sayes the Apostle, though through grace he had received much from God, yet in me, in my flesh dwels no good things. Now where there is a discoverie made to a soul, that he is full of wants, poor and naked, surely such a soul can plead nothing but free grace.

Secondly, The Spirit of the Lord discovers to a soul, that it is not only full of wants, but full of sin, full of all manner of unrighteousness, not only lost the Image of God, but is filled with the image of the Devil, and discovers that all the imaginations of mans heart are evil, and only evil, and that from his youth upward: Now when the Spirit of the Lord comes to make this discoverie to a man, that he is thus filled with sin, and lets a man see what a filthie thing sin is, how displeasing to God, how contrary to his Holiness, that soul that hath this discovery can plead nothing of his own when he comes to God, but mercie and free grace.

Thirdly, The Spirit of the Lord doth discover to man, that he is a poor weak creature, that he is one that can do nothing to help himself out of this miserable state, that he can do nothing to procure a better condition for himself, that he can make no satisfaction to God for the least of his transgressi∣ons; full of sin, ah, but he cannot make satisfaction for the least transgression, he cannot lay down a price to redeem his own soul, he cannot change his own heart, and he cannot work up his own spi∣rit to believe in Christ, he cannot subdue any lust in his own heart; a poor weak creature that can do nothing, cannot think a good thought, nor move toward God: Now when the Spirit of the Lord

discovers this to a man, O then he sees there is no∣thing to plead but mercie.

Fourthly, The Spirit of the Lord doth discover to a soul, that his natural estate is a state of enmi∣tie; the Lord rips open a mans heart at his con∣version, and shews him what enmities is in his bo∣some, how full he is of contrary workings in his heart and spirit to the Lord, he sees that secret en∣mitie that he never saw before: Now when this comes to be discovered to a man or woman, that they are in a stare of enmitie to God, and the workings of that enmitie cannot cease, if the Lord doth not put forth the mightie power of the death of Christ; I say, that soul that hath all these disco∣veries made to it, first sees that it hath no worthi∣ness, pleads nothing of his own, especially such a creature, so full of wants, so full of sin, and so full of weakness, and so full of enmitie, such a creature can plead nothing of his own when he comes to the great God.

Nay, as it sees that it hath no deserts to plead, so it sees that there are contrary deserts, I say, these discoveries will make a soul sensible of con∣trary deserts, that it deserves nothing but hell and wrath, and confusion, rejection from the Lords pre∣sence for ever and ever: The Prophet Daniel was sensible of these contrary deserts of the people, Dan. 9. 8. To us belongs nothing but shame and con∣fusion: So that you see when the Lord by his Spi∣rit comes to discover to man, what a vile creature he is, such a soul sees that it hath nothing to plead as matter of merit, but mercie.

And as in its first coming, so whenever a graci∣ous heart goes to God, after it is brought home,

reconciled, made one with God through Christ, after it hath walked with God, yet even then no gracious heart that can plead any worthiness, any righteousness of his own; when he goes before God, he cannot plead any of his graces, nor any of his own services, non any of his own sufferings; and if so, then there is nothing to plead.

I say, a gracious heart cannot plead his own gra∣ces, it cannot plead his faith, not holiness, it cannot present that to the Lord, that the Lord for such and such graces should bestow mercie; for the very faith of the Saints is imperfect; now that which is imperfect cannot merit any thing, abun∣dance of unbelief mixed with the strongest faith, Lord help my unbelief: It is true indeed, that Da∣vid, in some of his Psalmes, desires God to look upon his faith, Psal. 25. 20. Deliver me, for I put my trust in thee: But he doth not look upon his faith as merriting any thing at Gods hand, but on∣ly desires that God would look upon his Covenant, the Lord had promised grace to his people in trusting upon him; so that he doth not desire the Lord to look upon it as any act of his, for faith is little worth as an act of ours, but he puts the Lord in mind of his Covenant, of the Promise that he made with his people.

And the Saints, as they cannot plead faith, so they cannot plead holiness, for as their faith, so their holiness is imperfect; they have many fail∣ings, manyfold corruptions are found in the most gracious heart, therefore they cannot plead holi∣ness before the Lord.

It is true, Hezekiah in Isai. 38. 3. and so Ne∣hemiah spread before the Lord what they had

done, and how they had walked; but that can be no Argument that we should make use of that as an Argument, no Argument that that was the best Argument; but I say, they only did desire the Lord to look upon his own work in them, they were far from pleading any merit, any desert. And therefore you shall find the best of the Saints, when in the best temper, have been found disowning their own righteousness, and their own worthiness. Paul he had as much to plead, and to trust too, as any man living, and yet he looks upon all as drosse and dung in comparison of Christ; in respect of pleading righteousness all is drosse and dung, though it is good in its place, yet to lay it as a foundation, it is drosse and dung. And see what is said Job 9. 20. If I justifie my self, mine own mouth shall condemn me, if I say I am perfect, it shall also prove me perverse. O that they would mind this that boast of perfection! Job was as perfect as any, yet if I justifie my self, mine own mouth shall condemn me, if I say I am perfect, it shall also prove me perverse. The very saying I am per∣fect, would condemn me, it would declare that I am lying against the truth, and I should declare my imperfection, while I am pleading perfection: Thus a gracious soul dare not plead faith nor holi∣nesse.

Secondly, It dare not plead any services; when it hath done its utmost for God, it dare not plead what it hath done, no work, no services, no tears, no fastings, it dare not plead these before the Lord. Indeed you shall find many unsound hearts, that have pleaded these things, and trusted to them, many unsound hearts and hypocrites, that have

looked much to their righteousness, to their pray∣ers and fastings, and their good works and services that they have done for God, they have pleaded these before God, Isai. 58. Wherefore have we fasted, and thou hast not seen, and afflicted our soul, and thou regardest not. And so you know the sto∣rie of the Pharisee and the Publican that went up to the Temple to pray, the Pharisee he stood upon it to justifie himself, Luke 18. 11, 12. he stood much upon his own justification, what he was not, and what he was, I am not as other men are, extor∣tioners, unjust, adulterers, or even as this Publican: I fast twice a week, I give tithes of all I possess: But the Publican he smote upon his brest, saying, God be merciful to me a sinner; and the Publican he went away justified rather then the Pharisee. Though hypocrites look at their services, yet a gracious heart dare not look at any thing it hath done: Matth. 25. When Christ takes notice what the Saints hath done, and sayes, Come ye blessed of my Father; I was hungry, and you gave me meat, thirsty, and you gave me drink, naked, and you cloa∣thed me. Why Lord, say they, when saw we thee a hungry, thirsty, and naked, when did we these things to thee?

What did the Saints do good works ignorantly? did good and did not know? No, that which is done out of ignorance is sinful, no, they knew what they did, and that they did but according to the mind of Christ; ah, but when done, they take no notice of it, their right hand shall not know what their left hand doth, for they dare not plead their services and their duties upon this ac∣count.

For they know whatever is good is not theirs, but Christs, whatever in them that is good, and whatever good they have done, is by the Lords Spirit, and therefore they know there is nothing for them to plead by way of merit; no, the more they are inabled and assisted to do for Christ, the more they are ingaged unto Christ, Christ is not ingaged to them, but they ingaged to Christ.

And besides, whatever they have done in the service of the Lord as theirs, it is accompanied with many weaknesses and frailties, that if it were not for Christ and his righteousness, and Christs presenting them, God the Father could not ac∣cept the best service that ever was done by the best men.

And besides, the Saints know that when they have done all they can, they are unprofitable ser∣vants, if they could do a thousand times more for God, yet they have nothing to plead: Christ teacheth us so, Luke 17. 10. So likewise ye, when you shall have done all those things which are com∣manded you, say, we are unprofitable servants; we have done that which was our duty to do. Mark, if it were possible for any of Gods people to do all that the Lord requires, yet there is nothing to plead, you have done but that which was your du∣ty, that which was your debt; Now the payment of a debt is no ingagement, he to whom the debt is paid is not ingaged, you have done but your duty. And so the best of all the Saints, if they could do all that is required, they do but pay their debt; there is a debt of thankfulness, not debt of justice, we have done that which is duty, which we owe to mercie and free grace.

Again, the Saints cannot plead their sufferings. Though a man suffer never so much, and suffer ne∣ver so well, and suffer upon a good ground, and suffer for the name of Christ, yet there is nothing that he can plead by way of merit, for there is no man suffers without sin: there was merit in Christs. sufferings, because he suffered and had no sin of his own, he was the Lamb of God without spot; but now the best of Saints upon earth, who do suffer for the name of Christ, cannot suffer without sin, though it is not punished for sin, yet still there is sin in the person, and so can be no desert.

And then beside, it is that which the Saints owe to Chris as they owe all duties, so they owe all suffering for the name of Christ, and if they should suffer a thousand times more then ever any man suffered, it is but what they owe; and therefore suffering cannot be pleaded no more then servi∣ces. And so you have the first part of the point.

But of the second part, to speak more briefly to that, as a soul is taken off of it self, so it pleads on∣ly mercie, flees to free grace, comes to naked mercie.

First, For a gracious heart it sees and knows, that there is a fulness in mercie to satisfie all its wants, all its desires, there is enough in mercie to make abundant supply to it as it; sees there is that in it self, which may make it run from it self, so there is that in mercie and free grace, which may make it run to it as to a City of refuge. There is a fulness in mercie which may answer the soules desires and wants; for as you heard before, when the Lord doth discover to a man, that he is a poor

creature, destitute and naked, why the same spi∣rit doth discover, that there is enough in mercie to supply all wants; mercie hath made great provi∣sion for the poor, naked, destitute creature; and as it discovers to a soul, that it is a sinful creature, so the same spirit doth discover, that there is e∣nough in mercie to take away all sin, and pardon all transgressions; and mercie and free grace hath set open a fountain, an infinite fountain, a bottom∣less fountain of merit in the blood of Christ, for the washing away of sin; and as the soul sees, that it is a poor weak creature, so the same spirit doth discover to it, that mercie is strong, and mer∣cie is able to reach him in every condition, and able to lift him up in the lowest condition, and as it sees that it is an enemie to God, so the same spirit doth discover, that mercie can reconcile it, shew what is done for the reconciliation of poor creatures; mercie hath given Jesus Christ for to slay the enmitie and to reconcile poor lost crea∣tures. Thus, I say, a gracious soul it will flee to mercie, it sees that there is a fulness in mercie to answer all its wants.

Secondly, And as it sees a fulness, so there is a freeness in the Lords mercie, and therefore runs to mercie, as this woman did, and pleads mercie, and to cast her self into the armes of mercie, because free; see that the Lord is a tender hearted God, and that mercie flew freely from him, mercie makes free invitations, the soul seeing and hear∣ing that, it is perswaded to apply it self to mercie.

Thirdly, Such a soul will flee to mercie, be∣cause it knows, that all that God doth for his peo∣ple

in the business of salvation, it is for the exalta∣tion of mercie and free grace, the great work of the redemption of souls, it is only for the exalta∣tion of mercie and free grace; it vvas free grace that found out the vvay of redeeming souls, and free grace that gave sinners to Christ, and free grace that gave Christ for sinners, and free grace gives Christ unto sinners, and all that God doth in sanctifying and saving his people, is upon the ac∣count of mercie and free grace, and therefore the Lord he invites souls to himself, and he makes choice of such as may most of all declare the riches of his mercie, vvhen he sends to invite men to come in to him, he sends to the high vvayes and hedges, goes and compels them to come in, Go and call the blind and the lame: When Christ makes a feast, he sends to the poor; he knovvs, that the poor hungry souls, vvhen they shall taste of the riches of his grace, they vvill be thank∣full, and they vvill advance mercie and free grace, and therefore he sends to the high-vvayes and hedges to compell them to come in. Thus you have seen both the parts of the Doctrine open∣ed.

A vvord or tvvo for improvement, and I shut up all.

First, Let us take heed, brethren and friends, that vve be not found looking to any vvorthinesse of our ovvn, vvhen vve come to Christ; take heed that vve be not found looking to any righteous∣nesse of our ovvn; take heed vve bring no price in our hand vvhen vve come for mercie, that vvill spoil all: O there is many a poor soul by this is kept from coming to Christ, from closing vvith

Christ, from resting upon Christ, and so from sal∣vation, because it is a hard matter to bring them off from looking to something of their own; men will hardly be perswaded that they do so; but yet it is a very ordinary thing, and thousands more do it, then will be perswaded they doe it, who doe look upon something of their own, and so are kept from Christ: Whence is it else, that men stand so much upon their own justification? men stand to plead for themselves, and justifie themselves and quarrel with God in time of affliction, and entertain hard thoughts of God, it is because, men have too good thoughts of themselves? Whence comes it else, that men are up and down in their spirits, and comforted according to their actings? But from hence, because men are proue to look to something of their own, as a foundation of their acceptance with God: Whence is it else, that men are kept from closing with Christ, because of the sight of their unworthinesse? But from hence, because men would have a price in their own hand, to buy grace of him, and mercy of him.

But it may be many a poor soul will say, that he doth not look to his worthinesse, God forbid that I should do it, sayes the soul: Ah, but thy unwor∣thinesse does keep thee from Christ; and if so, then thou supposest that some worthinesse in thee should make thee close with Christ.

Now I beseech you Brethren, that we do not look to any thing in our selves, think not to bring any price with you when you come to Christ, but know, that we are poor, and naked, and miserable, sinfull, and weak, and full of enmity against God

and Christ, that there is nothing that we can plead; what is there that we would carry? If you had more grace, you could not plead that; if you had done more service, you could not plead that; and if you had suffered for Christ, you could not plead that: O then why do our souls flag and hang back, and do not make hast to Jesus Christ?

And let me tell you, that souls that have no∣thing have best acceptance: I said before, that if you carry a price you loose all your labour, Christ deals with the poor, and with none else, and trades with them that have no mony; and I say, that souls that come to Christ most empty, most naked, most destitute, most desolate, in the apprehension of their own vileness, sinfulness, enmity; that soul that comes thus to Christ, shall have best accep∣tance: If a man comes and pleads any thing else, pleads, Lord, I have done so and so, I have been so and so, this moves not the Lord, to tell God of your righteousness, and what you have done, it moves not God at all; but to tell God what a poor creature you are, full of sin, and full of weak∣ness, full of enmity, and full of wants, this will move the Lord: Is it not so with your selves? I pray consider how it is with our selves, and what it is that moves us; when a poor man comes, what is it that moves us? O when he shall spread his wants, and expresse the sence of his wants and misery; a poor man comes to you and sayes, O Sir pitty me, help me, I want every thing, I have not a rag to put on my back, no bread to put into my belly, I am blind, I am lame, I have no legs to walk with; no hands to work with, O this will make impression upon the hearts of men, though

hard; And shall not this move tbe Father of mercies? O it will prevail much: If a soul shall goe and say, Lord, I am miserable, naked no eye to see, no legs to walk, no hands to work, O this speaks loud; when the soul shall cry, Lord help, Lord hear me; I tell you, this will plead very loud in the eares of God, for Christ (as I said before) he will deal with none but the poor, he will heal them that have nothing; you have ma∣ny Physitians that goe up and down and give it out, that they will heal the poor for nothing. So Christ gives it our in the Gospel, that he will heal the poor, and none but the poor; let a poor desolate, naked, empty soul goe to Christ, and say, Lord, thou hast invited poor sinners to come that have no money, and I am such an one,) Lord, heal me: Christ will heal such a soul; Christ will not heal the rich, if they be rich and full they have no need of him; The rich he will send away empty, but the poor shall not goe away empty. O then, that this might perswade us, that when we go to God we might go poor, in the sense of our own unworthiness, for it is the best thing to move the Lord to mercy.

Lastly, Let us make mercy our refuge, for it is not enough for a man to run from himself, if he does not run to mercy, if he does not run to free grace, if he goes any where else there is no healing. Now therefore it calls upon us all, every one in the Congregation this day, to make mercy and free grace our refuge: O that we might goe to God upon that account, at this woman of Canaan did, Have mercy on me. O Lord, thou son of David: She comes to

mercy, and pleads mercy, and rests upon mer∣cy and free grace.

Oh that we might make more use of mercy and free grace for all things! Let us come hither for pardon of sin: Doe you want pardon of sin? Plead with mercy and free grace, flee to the Promises of mercy, I will be mercifull to their sin, and remember their sin no more. And so would you have peace? Goe more to free grace, plead more with mercy, there peace is to be had, it is mercy that creates the fruit of the lips peace peace. And so doe you want heal∣ing? healing of your corruptions, of your distempers of spirit? What is it that you want? O goe to free grace, it is to be had in mercy, there is healing for you, I will heal their back-slidings, and love them freely. Oh that the Lord would help us all to flee to this refuge. Doe you desire any thing? Goe upon the ac∣count of mercy, doe not stand upon any wor∣thinesse, any justification of your selves, and if you be kept from Christ by your unworthi∣nesse, then you have an eye to your worthi∣nesse: O that we might not look upon any wor∣thinesse! If a man come to you and plead, that you would take pitty upon him, it would move your hearts more, then if a man should come and require of you that you should doe so and so for him, because you have done so and so for others? No, but if he falls down at your feet, it prevails more with you; and so, when God sees that a man stands upon it, upon his own justification, O this does not prevail; but when a soul cometh to the foot-stool of free

grace, and pleads nothing but mercy, I am wor∣thy to be cast out, but thou hast given an invita∣tion to sinners, and here I will wait at the foot-stool of free grace; this will move the bowels of Jesus Christ.

Quest. Ah, but may not a man cry for mercy, and yet goe without it?

Answ. True indeed, it is possible a man may cry for mercy, and call for mercy in a dead, cold, formal way, many a poor creature will say, Lord have mercy on me, and he trusts to his Lord have mercy on me, and so thinks that should save him; but that is not to trust in mercy; they trust in their saying so, but they trust not in mercy: It is possible that a poor wretch in time of extremity may cry out, Lord have mercy, and yet not apply himself to mercy; for the soul that applies him∣self to mercy, he applies himself in Gods way: Now Gods way in shewing mercy, it is in Jesus Christ; if a man cries never so loud for mercy, yet if he does not apply himself in Gods way, look thorough the Mediator, he may cry and go with∣out it; but he that doth apply himself rightly to mercy, he seeks it in Chist, for mercy will doe no good out of Christ; therefore a gracious heart applies himself only to Christ; and he that applies himself to mercy, he waits the Lords time for mercy: So that a man may say, Lord have mercy, and cry out for mercy, and yet be far from obtain∣ing mercy.

But now this let me say, that if any poor soul that is sensible of his own misery, that sees it is full of wants, and full of sin and unrighteousness, and full of weakness, unable to help himself, and full

of enmity, so that it can do nothing but sin against God, I say, a soul that shall see this, and shall ap∣ply it self to mercy in mercies way, look to God through Christ the Messias, come as this woman, to the Messias, O thou son of David have mercy on me; no soul that shall thus apply himself to the mercy of God thorough Christ, being sensible of his own lost condition, and shall there wait, but certainly the Lord will make a good end with that soul, and that soul, as the Apostle speaks, Shall find grace and mercy to help in time of need.

Matth. 15. 22.

My daughter is grie vously vexed with a Devil.

SERMON VII.

YOu have seen this womans faith in her coming to Christ, and closing with Christt as Lord, and as the son of David.

We shall now see the love of this woman; here is her love as well as her faith; there was a great deal of love and compassion in her towards her daughter, the stroke that was up∣on her daughters body, fell upon her spirit, and lay heavy there; and therefore she doth not say, Lord have mercy upon my daughter, but, Lord have mercy upon me: It is my affliction, and my bur∣den, Lord have mercy upon me, for my daughter is grievously vexed with a Devil. Her daughters af∣fliction was heavy upon her spirit.

Quest. But you will say, Whether was this affection natural or spiritual grace? Whether did she speak this from natural affection to her

child, or was this a fruit of her faith?

Answ. I answer, Here was both natural affecti∣on and spiritual grace; for seeing this woman had a seed of faith in her, as hath been proved, natural affection could not work alone; where there is the grace of faith in the heart, it will not leave na∣ture to work alone, but grace will step in and rectifie natural affection, order natural affection, set bounds to natural affection, set natural affection upon a right ground, and make them look to right ends, where there is grace natural affection cannot work alone: Indeed in that heart where grace doth not dwell, there nature works alone, as the natu∣ral affections, grief, and sorrow, and anguish, in a natural man, where the spirit is not, nature works alone, he cannot propound any spiritual considera∣tion to himself to quiet his grief and sorrow; he may fetch in some carnal considerations, or he may stay till nature settle of it self, time may wear out his grief, but no work of grace to compose the spirit, time must work it out: But now in a gracious soul, nature cannot work alone, but grace will step in to order and rectifie, to set bounds to the affections, and will help to compose the spirit; and so we may conclude of this woman, here was first natural affection in her; nature did teach her to love her child, but natural affection did not work alone, here was also the spiritual grace of faith, faith taught her to love her child aright; na∣ture taugh her to love her child, but grace taught her to love her child aright.

So that there was the working both of nature and grace.

Quest. But you will say, Was it not an evil to give way to natural affection?

Answ. I answer, No, natural affection is not the corruption of nature: Indeed there is a great deal of corruption in natural affection, but natural affection is not the corruption of nature; no, na∣tural affection is part of the Image of God, the remnant of the Image of God which was left in man since the fall of Adam, for it is a sin to be without natural affection: The Apostle, speaking of the sins of the last dayes, he reckons up this as one, without natural affection, Rom. 1. 31. Na∣tural affection is part of the Image of God; and it is that, without which the world could not be continued: The Lord in abundance of mercy and wisdome hath planted natural affection in the hearts of Parents to their Children, for if it were not so, Gods name would soon be dishonoured, and there would be all manner of cruelty, and the race of mankind would soon be destroyed; so that it is a mercy to have natural affection, but to have spiritual grace to work with natural affecti∣on, to have faith to set natural affection right, and to cause it to work aright, that is the greatest mercy: Now this woman had both, she loved her child, and loved her child aright.

And this woman may be a pattern to all parents, to all those that have children, and may teach eve∣ry one of us, not only to love our children, but to love them aright.

So then to close with the Doctrine, which is this: That wheresoever there is faith in any man or woman, it will rectifie natural affection in them; faith will teach parents to love their children aright.

In the opening of this Point I shall shew you two things.

First, That there is a great deal of love in na∣tural affection in the hearts of parents towards their children.

Secondly, Where there is faith, it will rectifie those natural affections, and teach to love Relati∣ons aright.

First, It will not be unnecessary to shew you, that there is a great deal of love in natural affe∣ction in the hearts of parents to their children; it will not be altogether unuseful to see how much love there is in the hearts of parents to their children, that children may see the love of their parents to them.

What a great deal of natural affection is there in the hearts of parents towards their children? O Lord, thou son of David, have mercy on me, for my daughter is grievously vexed with a Devil.

And you shall see, that the Lords hand hath ingraven natural affection upon the hearts of pa∣rents, and it is ingraven in such great letters upon the hearts of parents, that it is almost impossible to wear it out, Isai. 49. 15. Can a woman forget her sucking child, that she should not have compas∣sion on the son of her womb? It is a very hard thing to do it, it is almost impossible that a woman should forget her sucking child: It is true in∣deed, some have done it, some have forgotten it, some have laid cruel hands upon their sucking child; such are monsters rather then women, but it is not possible that a woman that hath the compassi∣ons of a woman should forget her sucking child.

And our Saviour tells us, that it is in the worst of men, Matth. 7. 11. If ye then being evil know how to give good gifts unto your children: There is this good thing in the hearts of the worst men living, love in their hearts to their children. And therefore it is, that the Lord doth make use of the compassions that is in the hearts of parents, to set forth his own love and compassion toward his people; that place before, Isai. 49. 15, 16. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee: Be∣hold, I have graven thee upon the palmes of my hands. And so Psal. 103. 13. Like as a father pittieth his children, so the Lord pittieth them that fear him: He maketh use of the bowels, the pitty and compassion of Parents, to hold forth what bowels are in his heart towards his children.

Now that you may see what this natural affection is, and that you may see the greatness of the love of parents to their children, consider how it works.

First of all, Love makes them willing to under∣go a great deal of pain and sorrow, labour, care and travel; what is it almost that Parents are not willing to undergo for their children? O how much sorrow do poor women meet withall in bearing and bringing forth children? And yet their desire to children doth carry them through all; A woman, though she have a sore travel, saith Christ, when delivered forgets her sorrow, for joy that a man is brought forth into the world. And so when they are brought forth; what great pains are parents willing to take for their chil∣dren?

How long doe they hang upon their mo∣thers breasts before they can shift for them∣selves? And yet that affection that the Lord hath planted in parents, makes them willing to doe all this.

Secondly, that natural affection that the Lord hath planted in parents to their children, maketh them to sympathize with their children, in every burden and affliction, every affliction that lieth up∣on their children to be their own affliction; so this woman in the Text, O thou son of David have mercy upon me: The affliction was upon her daughter, but it was her burden; O Lord have mercy upon me. The parent doth sympathize with the child, and doth account the affliction of the child to be their own affliction; for how are Parents affected when their children are ill, and when the hand of God is upon their children? If the childs head doth but ake, it makes their heart ake, so sensible are parents of their chil∣drens troubles: The Noble man that came to Christ, see how he was affected when his child was sick, John 4. 49. Sir, come down ere my child die: At verse 47. he besought Christ, that he would come down and heal his son, for he was at the point of death. Christ delayed the businesse, verse 48. then said Jesus unto him, Except ye see signs and wonders ye will not believe: But see how abruptly he answered Christ, verse 49. Sir, come down ere my child die. He was not able to attend any thing else, all his mind was upon his child, O Sir, come down ere my child die. He could hear nothing till his child was healed, and thus na∣tural affection vvorketh tovvard their children.

Yea thirdly, This natural affection vvill ma•••• the parents to passe by many injuries that are done by children to parents, and yet parents ready to pardon them; upon the least submission the heart of a parent relents; it is a very hard matter for a parent to cast off his child, though there be ma∣ny provocations.

See some Instances in Scripture; that of A∣braham is remarkable, Gen. 21. 9, 10, 12. His son Ismail he vvas a vvicked child, one that sco••∣fed at the son of the Promise, and Sarah she ma∣keth her complaint, and desires that the bond-vvoman and her child might be cast out, verse 10. And the thing was very grievous in Abrahams ••ight because of his son, verse 11.

Though he vvas a vvicked child, a rebelli••••s child, a scoffer at good, yet when it came to cast∣ing of him out, it seems very grievous to Abra∣ham, because of his son.

And you know the Prodigal son, that had spent his portion in riotous courses, how willing was his father to forgive him, to pardon all his miscar∣riages, and to close with him again upon his first return and submission?

And you know that Instance of David, which holds forth a great deal of affection that was in that good man towards a wicked child, 2. Sa••. 18. 5. Deal gently for my sake with the young man, even with Absalom. He was a wicked and rebellious son, one that rose up against his father, one that would have turned his father out of his kingdome, one that sought his fathers life, one that had committed great wickedness in the sight of the Sun: But oh! how doth Davids heart

yearn towards him? And when the Captains went forth to battel, David gave this charge, that they should deal gently with him for my sake. Thus you see how the hearts of parents works towards their children.

Fourthly, That natural affection that God hath planted in the hearts of parents towards their children, doth teach them to accept willingly any service that is done by their children; though it be never so weakly done, yet if the Father sees that the child hath done its good will, in obedi∣ence, and in love, O! how acceptable is the least piece of service done by such a child? And there∣fore the Lord taketh an argument from this to strengthen his peoples faith, I will spare them as a man spareth his own son that serveth him, Mal. 3. 17.

Fifthly, Natural affection will teach the pa∣rents to supply all the wants of the children. O! what care doth parents take to supply their chil∣drens wants, that they may want nothing that is good for them? They shall have that which is sutable to them: Ye that are evil know how to give good gifts to your children: What care do parents take of their children, while young, to supply their wants? And what care do they take to make provision for their children, when they are dead and gone? Nay, do not many a poor parent undoe himself to make provision for his children, that he may make them great in this world, and leave them something when he be dead and gone.

Sixthly and lastly, to name no more; The love that is in parents makes them exceeding unwilling to part with their children; it is the greatest af∣fliction

in the world, they had rather loose all their estates then loose their children: Nay, though parents many times be so poor as they cannot keep their children, yet how loath are they to part with their children? The poor Widdow we read••••, 2 King. 4. 1. all her estate was gone; nothing left her but her two sons, the creditor came to take unto him her two sons from her, but how loth was she to part with her two sons? Nay, how hard is it for parents to part with their children when God takes away their children by death? You know that Instance of Job, Job 1. he did bear very well all the afflictions and losses that he met with∣all, till he came to loose his children, the messen∣gers came and told him, that all his estate was ta∣ken away; and you read of nothing that Job said, but when they come and told him, his children were slain, then Job rent his mantle, and fell down upon the ground and worshipped: To loose his estate was nothing, but to hear that all his children were slain, he rent his mantle, and fell down upon the ground; a token of his great sorrow: And you know how David was affected, when they brought him word that Absolom was killed, he went up to the chamber over the gate, and he wept as he went, saying, O my son Absolom, would God I had died for thee: A most pathetical complaint that this poor man makes when his child was taken away, though he was a wicked child, and one that sought his fathers life. Thus you see the first part of the Doctrine, that God hath planted na∣tural affection in the hearts of parents to their children.

But secondly,* 1.60 I shall shewe you, that where there is faith, natural affection cannot work alone, but faith will rectifie natural affection; faith will teach Parents to love their children aright: Natural affection will teach them to love their children, ah, but spiritual love that springs from faith will teach them to love their children aright.

Quest. But you will say to me, when may Pa∣rents be said to love their children aright? or how shall we know that the love of Parents to their chil∣dren, is not only the working of Natural af∣fection?

Answ. First, where there is faith, it will teach Parents to love the souls of their children: Na∣ture will teach to provide for the body, but the Spirit of the Lord that teaches Parents to look after the souls of their children; now when the soul is loved and respected more then the bo∣dy, then do Parents love their children aright.

In Gen. 17. 18. you may see what a request A∣braham doth make for his son Ishmael: Oh! that Ishmael might live before thee. God hath been making many gracious promises to Abraham con∣cerning another Seed, but Abraham did not for∣get his son Ishmael, neither could he beg that he might have a great estate, but that he might live in the sight of the Lord: When Parents take care of the souls of their children, then Parents love their children aright.

Secondly, Parents love their children aright, when as they do love them in obedience to the Lord; when they love them, and when they take pains, and act for them, and perform all offices of love to them in obedience to the Lord; when Parents

do bring up their children, and perform every duty to them, in obedience to the Lord: these are the children that the Lord hath graciously given his servant; and so he love them, and perform duties to them, that he may obey the Lord, and be found working the work of his station and relation, in bringing up these children to the Lord; this is that love that is not only na∣tural, but spiritual.

Thirdly, Again, Parents love their children a∣right, when as they have an eye to the Covenant of God concerning their children; when they have an eye to the promises of God that he hath made to the children of Believers: He hath said, that they that come of thee, shall build the old waste places. When as Parents thus eye the Co∣venant of God in looking upon their children as the Lords, and these are they that the Lord hath said he will own; and so love their children more because they are the Lords then theirs, because the Lord hath promised that he will own them, and make use of them. And so I conceive Mose••'s Mother had respect to this in her love to her child, Hebr. 11. 23. By faith Moses when he was born, was hid three Months of his Parents, because they saw he was a proper child, and they not afraid of the Kings commandment. Her love sprung from faith, when she hid her child Mo∣ses three months; it was not from Natural affecti∣on, but from faith. By faith Moses when he was born, was hid three months, because they saw he was a proper child, and they not afraid of the Kings commandment. The Kings command∣ment was, that all the Male-children should be

drowned, and to disobey his commandment, it did endanger their own lives; ah, but by faith, she ventured: she looked upon her child as one that God would make use of, she was perswaded that God would make use of this child Moses, to do something for the future; she knew that there was a promise that God would deliver his people, and she knew not but that this might be the Man, and so was not afraid, but by faith hid him.

Fourthly, Parents love their children aright, when as they are much praying for their children, presenting their children to the Lord, and praying for them, crying to the Lord in their behalf for the blessing of the Lord upon them, when they are very instant with God that he would take away the guilt of original sin that is upon their children, and the guilt of actu∣al transgressions that are found upon their chil∣dren. Job every day took a sacrifice, and sacri∣ficed for his Sons and Daughters, he prayed for them, he was careful that sin might not lie upon them: Oh, that was spiritual love that was found in Job, it was of a right stamp, he was careful that the guilt of sin might not lie upon them, and therefore he every day offered a sacrifice to the Lord. And the woman of Canaan she cries in the behalf of her child, she comes to Christ, and cries to him for her child. And so when Parents go to Christ for their children; when under bodily Infirmities go to Christ for them, and when under spiritual Infirmities, go to Christ for them, plead∣ing with Christ for them, then do Parents love their children aright.

Fifthly; when Parents are careful to educate

their children for God, when they are careful that God may be honoured by their children, that their children may be instructed so as to honour God, when they desire and endeavour to prevent all dishonour that may be done to God by their children, to reprove them, and to rebuke them, and not to be so indulgent as old Eli was, which proved to be the ruine of the whole family. I say, when Parents are careful that God may not be dishonoured, but labour that their children may be instrumental for God, and they do seek the Lord for this thing, and do deal with them upon this account, and are careful to instruct them, and to lay before them the mind of God, and careful so to dispose of them, as God may be served by them; when this is the care of Parents, this is a discovery that their love is not only na∣tural affection, but spiritual grace, and their na∣tural affection is set right by their faith, which the Lord is pleased to bestow upon them.

For the Application.* 1.61

First, Take notice what a mercy it is, that God hath planted such Natural affections in the hearts of Parents; it is a great mercy, it is that which is little taken notice of, but it is that which we and all in the world have cause to bless God for, that parents, yea those that are evil can do so much good for their children, give out of the good things which they have to their children; there is much of the wisdom and goodness of God in it, that Parents should do so much for their children, when they doe not deserve it, it is long before it can deserve any thing; nay when grown up, there are many times contrary

deserts, and that yet the hearts of arents should be kept up towards their children, as I said before, there is a great deal of the wisdom and goodness of God in it; for there is a great deal of evil thereby prevented, a great deal of sin and cruelty that is prevented by the Lords giving of natural affection. Oh admire the wisdom & goodness of God in this!

Secondly, Let Parents know that this is not e∣nough to have natural affection and love to their children, but oh that Parents would labour to love their children aright. It is not enough to love them much, to have great natural affections, but let Parents labour to love their children aright; labour so to love them as to love their souls, to take care of their souls, which is a thousand times more worth then the body; labour to love them in obedience to God; labour to eye the Covenant of God in loving your children; be more in seek∣ing the face of God, in the behalf of your chil∣dren: Oh that Parents would look upon it as their duty, to pray more for their children. Oh, look upon Abraham, and let him be your pattern; how did he cry to the Lord in the behalf of Ishma∣el? it lies upon all Parents to go to God for their children, yea for every one in particular. Oh that such an one might live in thy sight! Look up∣on the woman of Canaan, how did she cry to Christ for her daughter? oh, Lord have mercy upon me: Now let Parents go to Christ for their children; oh go and cry for the souls of thy children, as this woman did for the body of her daughter; oh Lord, I see such a corruption in such a child, and such a lust in such a child, oh that the Son of David would have mercy on them.

We should go to Christ for the souls of our chil∣dren, that Christ would cast out those corrupti∣ons that we see sprouting in our children.

Thirdly, Oh that this might provoke us all to look after faith: what need have Parents to la∣bour for faith in Jesus Christ? if it be but upon this account, that you may love your children a∣right: oh look to Christ for faith, cry unto Christ to give you faith, that so you may love your chil∣dren aright: There may be a great deal of natural affection in parents, they may dote upon their children, and undo their children, and yet not love them aright; for it is impossible that a man or woman that hath not faith to love children a∣right, they cannot love their children aright, till they have faith.

And to provoke all parents to look after faith upon this account of their children, let me say this to you; that faith will teach you to love your children impartially. There is a great deal of partiality in natural affection, and it runs out much to one child, and neglects another; ah, but with spiritual love it is not so. When Parents love their children aright, it will teach to love their chil∣dren more equally; not to love one more then another, unless they see more of God in one then another.

Again, let me tell you, that faith will make your work to your children easie; there is a great deal of labour, travel, and pains (as you have heard) to bring forth children, and a hard work to bring up children when brought forth, but faith will make your work more easie, when as God is eyed in it, and so you are bringing up children for

God, when as you are loving and caring for chil∣dren in obedience to God. Oh this will make your work more easie.

And further let me tell you, that faith will make your work more acceptable to God. That work you are doing for children, when it is done in faith, is accepted; if you love your children in faith, the Lord will take it well at your hand, and the Lord will reward all the labour, service, travel and pains that Fathers and Mothers do un∣dergo for their children. That instance you find in Scripture of Moses his Mother, when Pharoahs daughter found Moses by providence, she com∣mits him to his own Mother to be his Nurse, and she pays his own Mother for him: And so the Lord he will deal with you that are parents that act in faith, and perform your duties in faith, the Lord will reward you for your love to your own chil∣dren, for taking care of your own children, all your labour is taken notice of by the Lord, and you shall be rewarded: Oh! what an encourage∣is here to all Parents to look after faith in Christ, that so your service may be accepted of the Lord?

One thing more, and so I conclude: and that is a word to children; is it so, that there is so much love in the hearts of Parents to their chil∣dren? is there so much that Parents do from love to children? oh, that children would labour to know what is their duty that they owe to Parents! it cannot be told, it cannot be exprest, how much it is that children owe unto parents. Children, it is impossible that ever you should re∣quite the love of your parents; oh the pains, the travel, and sorrow of bringing forth, and bringing

up! oh, that children might know that there is a great engagement lies upon them to love their parents, to respect their parents, to take heed that they do not grieve their parents, to pass by all in firmities of parents, to shew all respect to them, and when grown up, to take care of them!

And this is a duty that Christ lays upon you, though a Moral duty, see what is said in 1 Tim. where children may see what Christ injoyns them, 1 Tim. 5. 4. But if any widow have children or Ne∣phews, let them learn first to shew piety at home, and to requite their parents, for that is good and acceptable before God. God lays this duty upon children: you should labour to requite your parents, to re∣member their love, their care, their sorrow, their pains and travel; and you are bound by the Law of Christ to requite your parents, this is good, this is piety, and this is acceptable to God. And so that place, Levit. 19. 3. Ye shall fear every man his Mother, and his Father, and keep my Sab∣baths: I am the Lord your God. Here is a duty that God lays upon children, to fear every man his Mother and Father. Children are most apt to despise their Mothers, therefore the Lord begins there, and lays that duty, first that children should fear every man his Mother.

And take notice of it, that this is a duty that the Lord sets before the keeping of his Sabbath; as if the Lord should say, in vain shall they pre∣tend to be Religious, if they do not fear and re∣verence every man his Mother and his Father: I will not accept of your service. It was a brand that was set upon Esau to all generations, that he did that which was a grief to his Father and Mo∣ther.

Now children see your duty, and remem∣ber your duty, which the Lord Jesus lays upon you.

And oh that children would labour for faith, that they may perform their duties▪ Parents can∣not love their children aright, till they have faith; and truly children cannot reverence their parents, nor perform the duties they owe unto parents, un∣less they have faith. Oh, then that Parents and children would look up to Christ for faith! and then shall both be able through faith in Christ to perform that mutual duty that God requires from parents and children.

And to shut up all; let this that hath been spoken, strengthen the faith of all Gods people in Gods love to them: Oh, that by this we might ascend to the love of God! O, that they that think they have not been concerned in what hath been spoken hitherto, would know they are con∣cerned in this. The Lord would have you to ascend by the consideration of the bowels that are in parents to their children, to a consideration of those infinite bowels that are in him towards you that are his children; As the Father pitieth his children, so the Lord pitieth them that fear him; what ever workings of love are in the hearts of parents towards their children, oh! know that there is larger workings of love in the heart of God towards his children; there are infinite bowels in the everlasting Father: and if there be so much pity in the hearts of parents, that they are willing and ready to give out good things to their children, and willing to pass by and to par∣don the miscarriages of their children; oh! how much more willing is our God to pass by and to

pardon the failings of you that are his children? oh! that this might encourage prodigal children to return to the Lord▪ If the father receive his child, that hath been a prodigal, why the Lord is ready to receive you though a prodigal, if the Lord give you an heart to return, though you have spent all, and abused all your mercies, yet the Lord is ready to pardon and to receive you.

And let it strengthen your faith and hope in Christ, you that cleave to Christ for righteous∣ness, you that are the children of that everlasting Father; oh know that Christ will plead for you, Christ will cry to his Father for you: Was the wo∣man of Candan so affected with the misery of her daughter, that she cries, Lord, have mercy on me, my daughter is grievously vexed with a devil? 〈◊〉〈◊〉 (I say) this found in this woman towards her daughter? and shall not this be found in Christ towards his children? oh! then let this comfort you, when you scarce dare go to God, and cry your selves, such and such a corruption doth an∣noy you, such and such an unclean spirit is in you: Oh! the Lord Jesus pities you under every spiri∣tual burden; when as you are troubled with un∣clean spirits, he hath bowels of compassion to∣wards you; and know that he will go to his Fa∣ther, and cry to his Father; and if he cry, he cannot deny the son of his love, but an answer shall be given to all those requests that Christ puts up for you, or for any of his people.

Matth. 15. 23.

But he answered her not a word.

SERMON VIII.

I Come now to speak of the trial of this womans faith; and here is the first tryal of her faith, he answered her not a word. A very great trial, a sore trial, that this poor woman should in her great strait, and under such a bur∣den and pressure of spirit, come to Jesus Christ, and cry so earnestly unto him, and believe so sted∣fastly upon him, and yet Jesus Christ give her not one word of answer to her prayer, this was a sore trial; for this carriage of Christ, it seems to be contrary to what she had heard of Christ, and to what she believed was in Jesus Christ; for Christ seemed now either to be without compassion to her, he seems to take no notice, not to be affect∣ed; she complained and cried out of her great burden, and Christ speaks not a word; the Lord Jesus Christ seems either not to be affected with her misery, or not to regard her misery, not to

take notice of such a poor creature as she was; now both these were contrary to what she had heard of Christ, and to that she had believed was in Jesus Christ, without doubt she had heard out of the Prophet Isaiah, that the Lord Jesus Christ when he came, should bind up the broken-hearted, and preach deliverance to the captives; now when she applyes her self to Christ, Christ seems not to be that compassionate Saviour; certainly she had heard that Sions King was meek and lowly, and that he would not break the bruised reed, nor quench th•• smoaking flax; but Christ seems to disdain her, and take no notice of her, nor look after such a∣vile worm as she was; nay, she had believed, that Christ was low and meek, as appeareth by that expression of hers in ver. 22. Thou Son of David have mercy on me; now David was a merciful Prince, and was very pitiful and compassionate and very meek, and lowly, and humble, therefore she believed that the Lord Jesus Christ was much more compassionate; and she did believe that he would not disdain her though she was a poor Gentile; but Christ seems to be quite contrary, and answered her not a word; this was a sore trial

The Doctrine then is this. That it is a very sore and great tryal unto the Lords people,* 1.62 when the Lord is silent to their prayers, and gives no answer to their cries.

In the opening of the point I shall shew you; that God hath dealt thus with his own people; and that it hath been a very sore tryal unto

And then shall shew you wherefore the Lord is pleased thus to try his people; which will make way for the Appplication.

First, God hath dealt thus with his people. I shall point you to some places of Scripture: Da∣vid often maketh this complaint, Psalm 28. 1. Ʋnto thee will I cry O Lord, my rock, be not silent to me, lest if thou be silent to me, I become like them that go down into the pit. How earnestly doth David beseech the Lord that he would not be silent to his prayer? Lord, Do not turn away thy ear from my prayer, and do not shut thy mouth, be not silent. If thou dost not speak something to me in answer to my prayer, I am not able to hold out, but shall be like them that go down to the pit. And Psalm 69. 3. he maketh a sore complaint, I am weary of my crying, my throat is dried: mine eyes fail, while I wait for my God. The trial was so great to his spirit, that it had an influence upon his Body; when David cryed to the Lord, he answered not a word; his throat was dried and parcht up, and his eyes began to fail. And so the Prophet Jeremiah, Lam. 3. 44. he expresseth it in the name of the Church. Thou hast covered thy self with a cloud, that our prayer should not pass thorow. God seems to hide himself, and cover himself with a cloud, and did so hide himself as prayer could not find him; he gave him not a word. And the Prophet Habakkuk he complains of it, chap. 1. ver. 2. O Lord how long shall I cry, and thou wilt not hear? even cry unto thee of violence, and thou wilt not save? Nay, that it was a sore trial, you shall see it in those expressions of the Prophet David, spoken of in the person of Christ, Psalm. 22. 2. O my God I cry in the day∣time, but thou hearest not; and in the night-season, and am not silent. It was a sore affliction to Christ

himself. O my God, I cry in the day-time, and in the night-season; that is, I cry continually, night and day, never silent: But thou art conti∣nually silent to me, this was a sore affliction and burden to Christ himself.

Now that this is a sore affliction and trial, for God to be silent to the prayers of his people, it appears,

First, if you consider that relation the Lord stands in to his people, and they to him; he stands in relation of a Father, they his children; he stands in relation of an Husband, they his Spouse; he stands in relation of a friend, they his friend; Abraham, he was the friend of God, and so is every believer; God a friend to him, and he a friend to God; now it is a sore trial, when one friend shall cry to another, or a wife to an Hus∣band, or a child to a father, and these relations not give one word of Answer, if a poor child in great extremity should cry to his father▪ father help me, and the father not to give one word, this is a sore tryal; if a man cry to a stranger, and meet not with one word, it is no great disappointment, but when a child cries to a fa∣ther, or a wife to an Husband, or a friend to a friend, and they not to speak a word, it is a great trial.

Secondly, it will appear to be a great trial, be∣cause there is nothing in all the world, that a gracious soul longs more after then this, that the Lord would be giving a return of prayer, that there may be a converse betwixt God and the soul, to speak to God, and to hear God speaking back again to it; nothing that a gracious foul

more longs after; oh it longs to hear a word from God, it knows that the return of prayer, is the way to make a soul rich towards God, and to make it rich in experience, in faith, in thank∣fulness, in obedience. Oh how doth a Merchant-venturer long for the return of his commodity from a far Country? truly there is no merchant in the world, can long more for the return of his commodity from a far Country, then a gracious soul longs for the return of prayer; oh saith the soul, when wilt thou come unto me? Now if it be that which a gracious soul doth more long af∣ter then any thing in the world, it is a great trial, when God doth not give a return of prayer.

Thirdly, A gracious heart when it puts up a prayer to God, it looketh for a return, for an an∣swer; Psalm 85. 8. I will hear what God the Lord will speak: And so the Prophet Habakkuk af∣ter he had prayed, I will get me upon the watch∣tower, and I will watch to see what he will say un∣to me. I will wait to see what God will speak by his spirit, or by his providences; one way or other God will speak. Now to have this ex∣pectation disappointed, to wait upon the Lord for an answer, and the Lord not to speak one word, this is a sore trial.

Fourthly, it must needs be a great trial, when God gives never a word of answer; for a be∣lieving soul knows assuredly, that if God do not answer, none else can hear prayers, and give a re∣turn to prayer; it is Gods name, oh thou that hearest prayers, unto thee shall all flesh come. God only can hear prayer, and God only can give an

answer; it is God only that can reach out mer∣cy to the soul, and speak a word of comfort and counsel; God only can speak a word of strength, a word of peace, the creature cannot: No, it is God only, I create the fruit of the lips pea••y, peace. Now when a soul looks up to the Lord, and meets with nothing from him, and knows that there is no answer to be expected from the crea∣ture, this must needs be a great and a sore trial.

Fifthly, it will appear to be a great trial, if we consider that the flesh and Devil are exceeding ready to make a great advantage of this provi∣dence of God and dispensation towards his peo∣ple; for they will improve this to the dishonour of God and discomfort of the soul, and therefore a great trial.

In two or three Particulars, I shall shew you how ready the Flesh and Devil is to improve this to Gods dishonour, and the souls discom∣fort.

First, the Flesh and Devil will raise up many doubts, and jealousies, and mis-giving thought•••• both concerning God, and concerning a man▪ own condition, and concerning the duties and services which are offered up to the Lord. They will make the soul to doubt of the goodness of God, to doubt of the free-grace of God, to doubt of the faithfulness of God, of the truth of God; Surely saith unbelief, the Lord is not so gracious as thou hast taken him to be; thou hast rested upon the Arm of his mercy, and thou hast believed his grace to be sufficient for thee in every condition; thou hast looked toward him

as toward an infinite compassionate God; but where are the compassions of the Lord now? not to speak one word to relieve and comfort thee: Thus will the Devil and the unbelieving heart object, when the Lord doth not give out a present answer; yea unbelief will be accusing the faithfulness of God: Oh! where is his Word and his Promise? He hath said, that they that call upon the Name of the Lord shall be saved. He hath said, Call upon me in the time of trouble, and I will deliver thee, and thou shalt glorifie me: ••h! where is the faithful∣ness of God? God is unmindful of his promise. Asaph was under this temptation, Psalm 77. 7, 8. Will the Lord cast off for ever? and will he be fa∣vourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? And thus he goeth on making many Queries con∣cerning the goodness and faithfulness of God.

Secondly, as the Devil and the Flesh doth raise many doubts and jealousies concerning the faith∣fulness of God, so there are many doubts cast into the soul concerning the eternal estate and condition of the soul, and that upon this ground; when as the soul hath sought the Lord, and the Lord not answer, presently the soul begins to doubt; oh, surely I am no child of God, no sponse, no friend; God could not deal so with children, not to give one word of comfort, not one word of answer: Oh, surely I am an Hypocrite, for the prayer of the upright is his delight, and if there were any truth of heart in me, the Lord would give out an answer; and thus the Devil and the Flesh-raise

many jealousies and fears about the souls eternal state. Or

Thirdly, if the Devil and the Flesh prevail not so far as to cause the soul to question the goodness of God, and the Truth of God, or to question its own Sonship, yet they will prevail so far as to make the soul question his services and his duties which it hath performed to God: Oh! surely I have not spoken to the Lord as I ought, surely I have not been fervent in Spirit, serving the Lord, my prayer hath been but words of my own, not the teachings of his Spirit, if it had been his own Spirit, the Lord would have heard his own Spirit; but my prayer hath been accom∣panied with so many infirmities as it hath not reached up to heaven. And thus you see how many a poor soul is led into temptation upon this ground, the Lords being silent to the prayers of his people.

But you will say, wherefore doth the Lord thus try his people?

I answer, sometimes indeed the fault is in our selves that we have no answer to our prayers; for it is possible that a man or woman that hath faith in Jesus Christ, may be remiss in their walkings▪ they may neglect some known duty, or they may connive and wink at some evil way, and if so, no wonder though the Lord be silent at their prayers. If I regard iniquity in my heart, the Lord will not hear my prayer: If David regard iniquity, if there be any way of sin that his heart closeth with, the Lord will be silent to his prayers; if any iniquity be regarded, no wonder though the Lord do not hear.

Yea, sometimes Gods own people are found remiss in their duty, and though they pray, they pray remisly and coldly; their prayer is accom∣panied with so much deadness and distraction, there is so little life and so little spirit, the Spirit speaks so low that the Lord cannot hear, and he will not hear; and when it is so that we pray coldly and lazily, we make but a light matter of it, and are not found crying to the Lord with our hearts, no wonder though the Lord be silent to our prayers.

Yea, sometimes Gods own people may miss of an answer, because they do not look after an an∣swer, and then the fault is their own; when as we shall put up our petition, and shall not be looking after our prayer, shall not be found looking up, as David speaketh, Psalm. 5. 3. In the morning will I direct my prayer unto thee, and will look up. I will wait for an answer, and hear what God the Lord will speak, Psalm 85. 8. But when we do not regard our prayer, then no wonder there is no answer: I say therefore the Lord is sometimes si∣lent to the prayers of his own people, and the fault is in themselves.

But the Lord is not alwayes silent upon these grounds: A gracious heart may walk close with God, and may regard no iniquity, and desire not to connive at any sin, and it may wait upon the Lord for an answer; and yet the Lord may be si∣lent, and give no present answer to the prayers of his people.

Why so? why, will the Lord deal so with any of his people?

I answer,* 1.63 for gracious ends; as

First, that they may exercise the spirit of prayer which is given out, the Lord he loves to hear the cry of his people, he loves to hear the voice of the children when they speak in prayer; there is no∣thing on eath that, God delights more in: 〈◊〉〈◊〉 let me see thy face, and let me hear thy voice (saith Christ to his Spouse) for thy voice is sweet. No•• because the voice of faith in prayer 〈◊〉〈◊〉 sweet to the Lord, the Lord he seemeth 〈◊〉〈◊〉 to hear or not to take notice for the present, th•••• so they may pray the more: As a man that de∣lights in musick, if the Musicians play, he 〈◊〉〈◊〉 take no notice, but lets them play on, because he delighteth in it; and so the Lord he takes de∣light in the prayers of his servants, The prayer•• the upright is his delight, and he will give no pre∣sent answer, that so they may go on praying 〈◊〉〈◊〉 crying.

Secondly, the Lord may seem to be silent 〈◊〉〈◊〉 the prayers of his people, that so he may exer•••• the faith and patience of his servants. It is great trial of the faith and patience of the Sai•••• when as the Lord seems to take no notice, 〈◊〉〈◊〉 give no answer to their prayers; it was for 〈◊〉〈◊〉 end, that our Lord Jesus Christ gave not a 〈◊〉〈◊〉 of answer to this woman of Canaan, it was that might try her faith, and her patience, and that might exercise it, and that by the exerci•••• faith, faith might be increased, and her faith 〈◊〉〈◊〉 arise to a great faith by this exercise, for at 〈◊〉〈◊〉 Christ commends her for her faith; Oh 〈◊〉〈◊〉 great is thy faith, be it unto thee even as 〈◊〉〈◊〉 wait.

Again, the Lord is silent many times at the prayers of his people, to try whether they will continue in prayer, though the Lord doth give them no present answer; oh here is the trial of perseverance; God hath heard my prayer (saith David) therefore will I call upon him as long as I live. Ah but that is no great matter for a man to say, God hath heard my prayer and therefore I will call upon him still: But for a soul to say, I have been crying and calling, and I will still wait upon him, as long as I live, I will wait upon God; Oh here is perseverance in prayer, in which Christ doth delight.

Fourthly, the Lord is silent many times upon this ground; he gives no present answer, that so he may prepare an answer for them, and that he may prepare them for an answer; God gives no present answer, that so he may prepare mercy, and ripen mercy, and make mercy fit for his peo∣ple, and that he may ripen them, and fit them and their hearts for the mercy; so that it is in a∣bundance of grace, and mercy, and love that the Lord is pleased many times not to give out a pre∣sent answer to his people, for all the time the Lord is silent, he is preparing of mercy and goodness for them, he is making of the mercy fit for his people, the mercy shall be ripe, and the mercy shall be sweet and wholsome, and do them good at the heart: When the Lord hath thus prepared mercy for them, and fitted them for the mercy, they shall have the mercy; see what is said in Isa. 80. 18. And therefore will the Lord wait that he way be gracious unto you, and there∣fore will he be exalted; for the Lord is a God of

judgement, blessed are all they that wait for him. He waits that he may be gracious, he waits for the best season, the fittest opportunity, he will stay till the soul hath need of help, in the fittest time the Lord will come in mercy, when he may be most exalted for mercy, when his people may see most of the hand of God, when they most prize their mercies, and glorifie God for mercy; God waits for such a time. And therefore you see it is for gracious ends that God many times seems to be silent for a season, and gives not one word in answer to prayer, as Christ here to this woman of Canaan.

For the Application of the Point.* 1.64

First, it speaks sadly of them that never regard whether the Lord give an answer or no, to their prayer, that pray and pray, and look not after an answer: How far are such men and women from the disposition of Gods children? a gracious heart cannot but be affected, when it speaks to the Father, and the Father gives no answer: And therefore surely when men and women make ma∣ny prayers, and look not up for an answer, that re∣gard not whether the Lord answer, or not, either they are none of his children, or else under a sore temptation; for let me say unto you, that though it is not for your prayers that God doth regard prayer, yet if you do not look up for an answer, if you do not regard your prayers, neither will God re∣gard your prayers. And let me say further, that this is a great dishonour to God: Oh what a 〈◊〉〈◊〉 is it? it is a loss to God, and it is a loss also to the soul: for a man to lose all his prayers, it is a loss indeed. When as a soul doth not regard

whether God answer or no, God loseth, he loses that glory which would redound to him in the an∣swer of prayer: Call upon me (saith God) in the day of trouble, and I will deliver thee, and thou shalt glorifie me. Now if the soul call upon God, and doth not observe whether God hears or no, it cannot glorifie God for the return of prayer, but God loses that honour, that thankfulness, and that love and obedience, and that dependance, which an answer of prayer might engage the soul to.

And as God loseth, so the soul loseth; oh they that look not after the return of prayer, they lose that which would make their souls rich. For a Merchant to lose all his return, it will make him a poor Tradesman in conclusion; that soul that doth not look after the return of prayer, loseth a great deal of faith, and dependance, and experience; for God by giving out an answer to the prayers of his people, he doth encourage them, and engage them to trust in him at all times so long as they live; they that lose the return of prayer, lose the strengthening of faith, and the engaging of their heart to God.

But secondly, let me speak to such poor souls as are in the same condition with this woman of Canaan, that have prayed, and have not met with one word of answer: Poor souls! is this the con∣dition of any of you? I know that it hath been, and may still be the condition of the Lords dearest servants, they may pray, and the Lord may seem to give no answer: Remember it was so with Da∣vid, Jeremiah, and Habakkuk, and with Christ himself.

And let me say this unto thee, that if thou re∣gardest any iniquity in thy heart, any known sin that thou regardest or connivest at, or if there be slightness in the performance of thy duty, or con∣tentest thy self with a slothful performance of thy duty, or thou dost not regard thy prayer when thou hast put it up to the Lord; for this we have cause to be humbled, and no wonder the Lord do not answer our prayers.

But now, if thy own spirit and the Spirit of the Lord can testifie that thou desirest to regard no iniquity in thy heart, but to walk up to thy duty, and desire to be conformable to Christ, and de∣sire to cry in faith, and to wait upon the Lord for an answer, be of good comfort, though thou dost not meet with one word of answer from the Lord, though thou hast cryed nights and dayes, weekes, months and years, and hast not met with with one word of answer, yet be comforted, this may be the condition of Gods own people.

And let me say further by way of encourage∣ment, that the Lord he extends much good to thee in this deferring and delaying to give out an answer; it is for gracious and merciful ends to thy soul that the Lord do not give thee the pre∣sent mercy thou prayest for; he will exercise the spirit of prayer, he will exercise thy faith and pa∣tience, and he will fit thee for mercy, and mercy for thee, and thou shalt have it so at last as thou shalt bless God for it.

Yea let me say further, though an answer be not given out, thy prayer is heard, and thy person 〈◊〉〈◊〉 accepted: Thy prayer is heard with the Lord;

oh that that might be a stay to poor souls that are in this condition as the woman of Canaan was, that cry, and have cryed long: I say thy prayer is heard. Oh sayes the soul that I knew my prayer were heard, if I did but know that the Lord hath heard my prayer, I would be content to wait all my dayes for an answer, I have been crying for the light of his countenance, and for the assurance of his love, I have been crying night and day, and if the Lord hath heard my prayer, I should be con∣tent to wait for an answer.

But how shall I know that the Lord hath heard my prayer?* 1.65

I answer thus; First of all, by that secret sup∣port, by those secret hints which the Lord is plea∣sed at one time or other to bring to thy spirit, some hint of life, some hint of comfort. Surely if thou hast observed while thou hast waited upon the Lord, there hath been some secrets hints of comfort that after thou hast been before the Lord, thou hast been at ease; and thy trouble is not so great as it was. Hannah when she poured out her soul before the Lord, she was in great distress, but before she went away, the Lord heard her prayer; and this was the sign there was some ease in her spirit, her burden was taken off, a great deal refreshed in her spirit and so though the Lord hath given thee but the least hint of comfort, the Lord hath heard thy prayer, and in due time he will give a full answer▪

Secondly, thou mayst know that the Lord hath heard thy prayer by that strength he hath given thee to go thorow: Thou art under sore afflictions and temptations, such as are ready to break thy

very spirit, to make thy soul fade and faint, and yet thou art supported; thou hast cryed to the Lord, and thou saist thou hast no answer; why, doth nor the Lord support thee? if the Lord doth support thee, and bear thee up under thy burden, he doth in some measure answer thee, or else how comes it to pass thou hast not sunk under thy burden? when Paul besought the Lord under his tempta∣tion, he prayed thrice, that is, often, that God would take off the Messenger of Satan; the temptation was not taken off, ah but Paul was heard in his prayer, in that the Lord did bear him up under his temptation, My grace is sufficient for thee; though I do not think good to remove the temptation, I have heard thy prayer, my grace is sufficient for thee. So then remember poor soul that if the Lord hath supported thee, the Lord hath heard thy prayer.

Thirdly, doth the Lord carry on thy soul to continue in thy prayer? that although thou hast prayed, and met with no answer, yet thou art re∣solved still to go on, and sayst, though the Lord hath not spoken one word to me, I will not give over speaking to him, but my soul shall still cry after God. That was the resolution David took up, Psal. 27. 4. One thing have I desired of the Lord, that I will seek after; I have desired it, and though I have not attained it, I will seek after it as long as I live; Is it so that the Lord doth carry up thy spirit still to wait upon him, and still thou art crying and breathing after the Lord in prayer? that very thing is a certain sign that the Lord hath heard thy prayer.

Fourthly, doth the Lord enable thee and make thee willing to wait upon him? thou hast not a present answer, yet thou wilt wait as David when he had been at prayer, he waited for the mercy, Psalm 27. 14. Wait on the Lord, be of good courage, and he shall strengthen thine heart: Wait I say, on the Lord. Oh my heart, wait I say, wait on the Lord: Hast thou through grace so spoken to thine own heart? I have no answer, but I desire to wait, and I check mine own heart that I can wait no more quietly, I speak to mine own heart to wait, I say wait on the Lord; if it be so, the Lord hath heard thy prayer.

Fifthly, observe how thy spirit, and how thy carriage is towards God in that time of Gods de∣lay: Is thy heart kept up towards God, and thy conversation in a way of obedience? that thou art desirous still to walk with God, and thou durst not go out from God, though God give thee no answer, but thy heart is made more humble, and thou art more meek, and more obedient, and more watchful and observant of thy heart, and watchful over thy wayes; is it so? the Lord hath heard thy prayer, though he gives thee no answer.

And therefore I say,* 1.66 take no care for an answer: I speak to such poor souls as have prayed, and cryed, and have not met with one word of an∣swer from the Lord, take no care for an answer, only mind that which is thy duty, and let the Lord alone; he is preparing an answer, he is waiting to be gracious, he waits for a fit season, for such a season as his grace and mercy may be most ex∣alted;

be not thou so solicitous about an answer, but mind what is thy work and thy duty.

And do thou hold on thy duty in praying to pray, in crying to cry, yea do thou cry louder then even, and the more Christ seems to stop his ears, and shut his mouth, and give no answer, the louder do thou cry, as this poor woman did, ver. 25. Lord help me.

Secondly,* 1.67 this is thy duty while the Lord thus deals with thee, to justifie God, and condemn thy self, clear the Lord, & lay the blame upon thy self; say the Lord is righteous, and the Lord is holy, and though he make wait me longer and longer, yea many years for this mercy, yet the Lord is righte∣ous, and there is no iniquity in him; the Lord cried, and I did not hear, and the Lord is righte∣ous, though he makes me wait long; the Lord is gracious, that he speaks at all to such a poor crea∣ture, that there is any promise that he will give out an answer. Oh justifie God, and say the Lord is holy; thus did the Psalmist, Psalm 22. 3. But thou art holy, O thou that inhabitest the praises of Israel; though thou dealest thus with me, thou art holy, thou art just, and thou art righteous, and thou art good and faithful, though silent for the present to my prayer; And so let us say, if the Lord be silent to any of our prayers, yet Lord thou art holy, thou art righteous.

Thirdly,* 1.68 this is thy duty labour to maintain good thoughts of God: it is not enough to justifie, not to charge God, but to maintain good thoughts of God at that time that God is silent to our prayers, and do thou believe that God is con∣triving good at that time, now is the Lord wait∣ing

to be gracious and preparing an answer. Oh this is a blessed frame of heart, and how pleasing would it be to God, to believe that he is good, and that he is gracious, and this very thing it is for good, for the good of my soul, that he may ex∣ercise faith and patience, and try my perseve∣rance, and that he may fit me for mercy, and mercy for me? Oh that we could entertain good thoughts of a gracious God when he defers an answer.

Fourthly,* 1.69 be looking to God through the Me∣diator, close more with him through the Son, look to the great God through the son of David, look to him through that merciful and compas∣sionate High-Priest; look more to God through Christ, and there rest.

Fifthly and lastly,* 1.70 wait patiently for him; oh take up a resolution to wait upon the Lord; charge thy own heart to do it as David did, and though he speaks not to day nor to morrow, though he speaks not this month, this year, not in this opportunity, yet say I will wait for the Lord, I will wait in every season, and get upon the watch-tower, and wait patiently, and see which way Christ will come to thy soul; know it is thy duty to wait, take hold of his promise, he is a God of judgement, and waiteth to be gracious, he waiteth for an opportunity, and therefore it is good thou shouldst wait; it is good that a man should hope and quietly wait for the salvation of the Lord.

Matth. 15. 23.

And his Disciples came, and be∣sought him, saying, send her a∣way, for she crieth after us.

SERMON IX.

CHrist (as you have heard) is silent to the prayer of the woman, he an∣swered her not a word, whereupon the Disciples they step in and perform an office and duty of love for this poor woman they step in, and they plead with Christ for her Lord send her away, for she crieth after us. It is a great question with some, whether the Disciples did pray for this woman here or no; some think that they did not make any request for her, there is no mention of any, they only say, Lord send her away, for she crieth after us; Lord, stop her mouth, send her away, give her an answer, dispatch her, for she crieth after us; and this was done say they, that so the trial of this womans faith might be the greater.

But I rather conceive, that the Disciples in these words did pray for her, they did perform an office and duty of love, in interceding with Christ for her. For,

First of all, it seems they were very earnest in it, they came and besought him, saying, send her away; Surely, if it had been only to stop her mouth, to dispatch her, the Disciples would not have been so earnest with Christ to beseech him; good nature would have taught them more com∣passion, and therefore grace teacheth them much more.

And then, they seem to be affected with the cry of the woman, she crieth after us, send her away, it breaks our hearts the cries that she makes; Thou Son of David have mercy on me.

And thirdly, it is clear and evident in the fol∣lowing verse, from the answer that Christ gives upon their seeking of him. I am not sent but to the lost sheep of the house of Israel. Therefore it is evident, that the Disciples did not plead with Christ to send her away, to stop her mouth, but they did plead with Christ though not menti∣oned, that he would grant her request.

The truth then which the words hold forth to us, is this. That it is the duty of Christs Disciples to present the conditions of others unto the Lord in pray∣er as well as their own.* 1.71

We find that Moses the servant of the Lord was much in this work, much in praying for others,

and interceding for Israel; upon every occasion he steps in, and pleadeth with God for the people.

And so David in many of the Psalms, he pre∣sents the conditions of others unto the Lord. And our Lord Jesus Christ himself who is our great pattern, was much in the performance of this duty, John 17. you shall ••nd there that the most part of the time that Christ spent in prayer, it was spent in praying for others, there is but one petition that he put for himself, in ver. 1. and repeated again in ver. 5. and all the rest of his time it was spent in praying for others, for the Disciples, for those that were converted, and for those that did belong to God that were not con∣verted: Many requests the Lord Jesus makes in the behalf of others, and but one for himself. And so the Apostle Paul, who was a follower of Christ, he was much in this work of praying for o∣thers, Rom. 1. 9. he did appeal to God, that he did not neglect this duty. For God is my witness, whom I serve with my spirit, in the Gospel of his son, that without ceasing I make mention of you alwayes in my prayers. And so 2 Tim. 1. 3. I thank God whom I serve from my fore-fathers with pure conscience, that without ceas∣ing I have remembrance of thee in my prayers. Paul did remember others before the Lord.

But in the opening of the point, I shall shew you, First, who they are that we are bound to pray for, whose conditions Gods people are bound to remember before the Lord.

Secondly, what are the special time we are called unto this duty to remember others before the Lord.

If you ask,* 1.72 who they are that we are bound to pray for.

First, we are bound to pray for them that have done us wrong; a hard lesson, but a lesson that Christs Disciples must learn; we must pray for those that have done us wrong, that have done evil, and spoken evil of us. See what our Saviour Christ saith, Mat. 5. 44. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despite∣fully use you, and persecute you: See here, out of Christs own mouth this is our duty, if we be Christs Disciples we must pray for them that per∣secute us, and despitefully use us, we should go to the Lord, and beseech the Lord to forgive them; thus did Christ, Father, forgive them, they know not what they do. We should pray that the Lord would open their eyes, that the Lord would turn their hearts to himself first, and then to us: Brethren, such a prayer is very welcome to the Lord, as welcome as most prayers that his people can make, when you shall from the heart pray to the Lord for those that injured you, and done you wrong, such a prayer seldom goes unrequited. Sometimes the Lord gives in the soul of an ene∣my at the request of his people; and oh what a choice mercy will that be, if thou mayst gain the soul of an enemy, if a soul may be delivered from going down to the pit, why the Lord many times gives in the soul of an enemy; but if the Lord should not give in the soul of an enemy, that prayer shall not go unrewarded; it may be sometimes the Lord will give in the soul of a

friend, thou goest to God, and thou prayest for such an enemy, Lord forgive such an enemy, Lord open his eyes, and turn his heart, and forgive his transgression; if the Lord does not grant that re∣quest, it may be the Lord will give in the soul of a child or some of thy relations, because thou hast found in thy heart to pray for an enemy, or else the Lord will reward that prayer by giving out more of himself; thou beggest for an enemy, if the Lord do not that, the Lord will give thee more grace, more of his Spirit, the Lord it may be, will cause his face to slaine more upon thee, while thou at his commandment, and for his sake canst find in thy heart to pray for them that are thy enemies, and have done thee wrong; thou hast prayed for an enemy, and I will be a friend to thee, saith the Lord, I will shew thee more friendship, more of my face; this is the first thing: Oh that the Lord would teach us to practise it, it is our duty to pray for those that have done us wrong.

Secondly, if it be our duty to pray for those that have done us wrong, then it is our duty to pray for such as the Lord hath made instruments to do us good. Creatures they are but instruments, and all the glory is due to God alone; ah, but God is to be sought to for the instrument, hath the Lord done us good by such an instrument, in respect of our souls in a word of counsel and di∣rection, we are to pray for them. When God made use of Abigail in giving a word of counsel to David, how did he bless the Lord and pray to God for her, 1 Sam. 25. 32, 33. And David sad to Abigail, blessed be the Lord God of

which sent thee this day to meet me, and blessed be thy advice, and blessed be thou &c. And so hath the Lord made any instrumental any way to do us good in the outward man, to give any refreshment, we are bound to remember them before the Lord; thus did Paul, 2 Tim. 1. 16. The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chains. Onesiphorus was a means of refreshing Paul in his bonds, and Paul looked upon it as his duty to remember him before the Lord, he begs a bles∣sing for him and his houshold; The Lord grant mercy to the house of Onesiphorus; it is our duty to remember those before the Lord, that have been used as instruments to do us good.

Thirdly, it is our duty to remember before the Lord even those that are strangers to us, those that we have not known, if we know their conditions. If the Lord hath brought the condition of strang∣ers to us, if the condition of strangers be a sad condition, we are bound to remember them, and to present their condition before the Lord; and thus did the Disciples here in the Text, this wo∣man she was a stranger to them, they never saw her face before, she was of a strange Nation, one of the Cananites, and yet when the sad conditi∣on of this woman was brought before them, and they heard her cry, their hearts were moved with compassion, and they besought Christ for her. Lord send her away, Lord grant her request••▪ And the Lord layd a great charge upon his people Israel, that they should remember strangers, and not oppress strangers, but shew kindness to them; and this is one part of the duty we owe to them,

to remember them, and if in any sad condition, we are bound to present them and their condition before the Lord.

Fourthly, If it be a duty to remember Strangers, then much more to remember our own Relations, and to present them before the Lord. All our Re∣lations what ever they be, as we stand related to others in Political Societies, there is an engage∣ment to remember them before the Lord, a mutual tye betwixt the Magistrate and the people, and they are bound to pray one for another, godly Magistrate•• and godly people are bound to remember one ano∣ther. You know King Solomon he was one that feared the Lord, and he was very much in praying for the people, 1 Kings 8. 22. he spent much time in prayer: And so back again it is the peoples duty to remember their Governours; The A∣postle lays it upon Christians as their duty, 1 Tim. 2. 1. I exhort therefore that first of all, supplicati∣ons, prayers, intercessions, and giving of thanks be made for all men, ver. 2. for Kings, and for all, that are in Authority, that we may lead a quiet and peaceable life, in all godliness and honesty: In this relation, there is a mutual tie to remember one another before the Lord.

And if we come to Family-societies, there we shall see relations are bound to remember one a∣nother before the Lord; the relation of Hus∣band and Wife, Parents and Children, Masters and Servants, the Scripture holds it forth as a du∣ty incumbent upon all Christians to remember their relations mutually before the Lord. Husbands are bound to remember their wives, to present their condition before the Lord: Isaac prayed for Re∣beckah,

Gen. 25. 21. and at his request the Lord was entreated; and so back again, the wife is bound to remember the husband. And so in the relation of parents, parents are bound often to present their children before the Lord; the ex∣ample of Job is given for our imitation, Job 1. 5. And it was so, when the dayes of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-of∣ferings, according to the number of them all: for Job said, it may be that my sons have sinned, and cursed God in their hearts; thus did Job con∣tinually. See Job presented them all one by one before the Lord, and begged mercy for them, and that the Lord would take away the guilt of sin which they might contract while they were feast∣ing in one anothers house. And so good old Ja∣cob performed this duty for his children, even then when he lay a dying, he called for all his chil∣dren, Gen. 49. he called them one by one, and prayed for a special blessing to be upon their heads. Parents are bound to remember their children, and children many times miscarry be∣cause parents are no more in doing their duty, no more crying to the Lord in the behalf of their children; and so back again children are bound to remember their parents. And so in the rela∣tion of Masters and servants, Masters are bound to pray for their servants; you know that instance of the Centurion, he came to Jesus in the behalf of his servant, and was very earnest with Christ, that Christ would be pleased to heal his servant; this is a duty that is little performed by many Masters, they think if they can have their ser∣vants

to work for them, it is all that they have to look after, but let such Masters know that God will require an account of servants souls; have you instructed them, and have you presented them often in your prayers before the Lord? the Cen∣turion came for the body of his servant, and it is our duty to come often to the Lord for the souls of our servants; and so back again it is the duty of servants to pray for their Masters. And thus you see the fourth particular, That it is our duty to re∣member all our relations before the Lord. There is one relation more, and that is our Spiritual rela∣tion, which I shall touch before I end that parti∣cular; such as stand in relation one to another in Church-society, they are bound often to remember one anothers conditions before the Lord, James 5. 14, 15, 16. Confess your faults one to another, and pray one for another; yea in Church-societies, it is especially the duty of Pastors and Elders to re∣member their flock, and it is the duty of the people to remember their Elders, and to pray often to the Lord in their behalf. Faithful Mi∣nisters are bound often to pray for their people; remember what is said of Paul, Rom. 1. 9. For God is my witness, whom I serve with my spirit in the Gospel of his son, that without ceasing I make mention of you alwayes in my prayers. When ever he came to God, he was mindful of the Church, I am alwayes mindfull of you without ceasing: and indeed the profiting of a people, and the stedfastness of a people in the faith, and in the truth, and in the wayes of God, it is the glory, and the crown, and the joy and rejoycing of a faithful Teacher; and therefore surely it is their

duty often to remember their people before the Lord, and so it is the peoples duty to remember their Pastor and Teacher. The Apostle lays it upon them as their duty, Ephes. 6. 18, 19. Pray∣ing alwayes with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all Saints, and for me, that ut∣terance may be given unto me, that I may open my mouth boldly, to make known the mysterie of the Go∣spel. It is your duty (saith he) to pray for all Saints, and for me in particular, that I may open my mouth boldly, to make known the myste∣rie of the Gospel; for many times Satans great design is to overthrow them that the Lord hath set to go before his people. Satans great design is to hinder the work of God in their hand, to make such to fall, and therefore the Lords people had need to pray the more earnestly; for even the best of the Teachers and Preachers of the Go∣spel they are but empty pipes in themselves, and can afford no more then the Lord is pleased to drop in from above; and therefore there is need that the Lord should be dropping in continually, or else they cannot bring forth bread in due season, and make provision for the people, if the Lord do not fill them from heaven; yea the best of Teachers have need of teaching, though they know never so much they have need of more knowledge, they have need of more strength, and therefore it is the duty of the people to remember them before the Lord, that the Lords Ʋrim and Thummim may be with them. Thus in all relations it is our duty mutually to remember one another before the Lord.

Fifthly, it is our duty to remember those that for the present are strangers to Christ: You will say, what, are we to pray for such as have not the knowledge of God? yea it is our duty to remember them; if the Lord hath been plea∣sed to make us to differ, and called us out from the number of those Gentiles who know not God, oh we are bound to pity them, and to pray for them, whose condition is such as never was rain∣ed upon, as the heath in the desert, their condi∣tion is sad, and we should remember them before the Lord, that God would send forth his light and truth to them, that they that deny Christ, in word, in profession, and conversation, that they may be brought home to the knowledge of the Son of God, Psal. 67. 1, 2. God be merciful unto us, and bless us, and cause his face to shine upon us. That thy way may be known upon earth, thy saving health among all Nations.

There are many Nations, and great Na∣tions that to this day know not God and Christ, that sit in darkness, and perish for want of vision; and truly they who through free-grace do know any thing of God, they are bound to pity them that sit in darkness, and to pray that the Nations may know the saving truth, and the way of the Lord.

Sixthly, if it be a duty to pray for those that are strangers to Christ, then it is a duty to pray for those that are Christs friends; for all that know the Lord, and love the Lord in sincerity, Ephes. 6. 18. Praying alwayes with all prayer and suppli∣cation in the Spirit, and watching thereunto with all perseverance and supplication for all Saints: It is

our duty to remember all Saints, to remember them that are scattered, to remember them that are gathered: all Saints, we should remember them in our prayer before the Lord, and especi∣ally Jerusalem, Sions Assemblies they should be remembred, Psal. 122. 6, 7. Pray for the peace of Jerusalem: they shall prosper that love thee. Peace be within thy wals, and prosperity within thy palaces. You see Jerusalem, Sions Assemblies in a special manner should be remembred by us in our addres∣ses to the Lord. And so Psalm 14. you may see how the Psalmist doth express himself in the behalf of Sion: Oh that the salvation of Israel were come out of Sion! oh that the Lord would hasten the time that he will save his people, and Sion be remem∣bred and built up; Oh that the time were come. And in Psal. 51. he doth express, that when he had been praying for himself, yet he did not forget Si∣on, Psal. 51. 18. Do good in thy good pleasure unto Sion, build thou the walls of Jerusalem. So that you see that hath been spoken to, who they are that we are bound to pray for.

Secondly,* 1.73 what are the special times in which we are bound to remember others, and to pre∣sent their conditions before the Lord.

I answer first of all, when they have sinned a sin against the Lord: When we see any that have sinned greatly against the Lord, that have pro∣voked the Lord, especially such as have the name of God and Christ upon them, oh then it is time for us to step in and plead hard with God for them. So did Moses when Israel had sinned a great sin in making the Molten calf, then he steps in, and cries hard to the Lord; nay this is com∣mended

as a duty, 1 John 5. 16. If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for, them that sin not unto death. If it be not a sinning wilfully, a wil∣full persecution of the Truth that he hath pro∣fessed, why then if a man see his brother sin, he shall ask and give his brother life. It is a graci∣ous promise, and a great encouragement to go to the Lord one for another.

Secondly, in time of great affliction, when the Lord lays his hand heavy upon others either on the outward or inward man, it is our duty then to re∣member them, and to present their conditions before the Lord; in time of great calamity, pub∣lick calamity upon a nation, it is a duty of Gods people to present the condition of their people before the Lord. Nehemiah did present the con∣dition of the people before the Lord, when the hand of the Lord was sore upon them: And so when God doth lay any great affliction upon o∣thers, then it is our duty to remember them, and present their condition before the Lord. David did so for his enemies when they were sick (saith he) I put on sack cloth, and I fasted.

Thirdly, in time of persecution, that is a special time to present the conditions of others before the Lord; when we see any that are persecuted for righteousness sake: When the Church was persecuted in the Acts, and the Disciples cast into prison, then the Church prayed, then Gods people did look upon it as their duty to pray, & to pray more earnestly then ever they had done. And so when the Apostle was in bonds, he sent to them that they would earnestly seek God for him, that

he might hold close to the truth, that he might not deny the truth nor Christ.

Fourthly, when as the Lord threatens to go away from a people, when a God threatens to with∣draw his presence from a people, or from a soul, oh then it is the duty of others to remember them before the Lord. When God threatens to de∣part from Israel, oh then Moses he steps in, and he is pleading with the Lord. And so when God threatned, and was about to cast off the Jews after they had rejected Christ, oh how doth the Apostle Paul step in, and cry earnestly to God, Rom. 10. 1. Brethren, my hearts desire and prayer to God for Is∣rael, is that they might he saved. When God threatens to go away from a soul or people, oh then it is time for the people of God to step in, and to plead hard with God.

Fifthly and lastly, another time in which we are bound to remember others, is when we see God coming towards any in a way of mercy. When the Lord was coming towards the Jews in a way mercy, he stirred up Daniel to pray for them, & to cry earnestly to the Lord for them, when he came to understand that the time of deliverance was not far off, but mercy a coming, salvation a coming, then he cried, and cried more earnestly then ever he had done, he set himself to seek the Lord by fasting and prayer: When we see God a com∣ing towards any people in a way of mercy; when God comes towards a friend and relation in a way of mercy, when we see God is beginning to work, and to move upon their spirits, oh it is a duty for those relations that know the Lord, to step in and to cry earnestly to God, yea then to

go forth and meet the Lord, and to intreat the Lord that that work may not go back, but that he would help it on.* 1.74 I shall not have time for the Application, onely this one use I shall leave with you.

That if it be the duty of Gods people to pray for others, a duty to remember one another, then it will follow from hence, that it is our duty to acquaint others with our conditions. If it be a du∣ty for others to pray for us, then it is our duty for us to to acquaint them with our conditions, or else how can they seek God in our behalf; if it be their duty to pray, it is our duty to beg their prayers, and there are some times in which it doth lye more especially upon us to beg prayers of o∣thers, that they would step in and plead with God. I shall in a few words shew you what those times are that we are bound more especially to call others into our help to seek the Lord for us.

First,* 1.75 when the Lord doth lay the guilt of sin heavy upon the spirit, when the guilt of sin lieth so heavy upon a mans conscience that it cannot be removed, he hath tryed all private means, and still his spirit is so oppressed as he knows not how to stand under it, then it is a duty to call in the help of others; Confess your sins one to another, and pray one for another, James 5. and he maketh a gracious promise that in such a case he will hear.

Secondly, we are especially bound to ask the prayers of those whom we have offended. Some∣times the Lord will not be appeased till we have begged the prayers of those whom we have wronged; this was the case of Abimeleck, when he had wronged Abraham in taking away his wife

Sarah. The Lord smote Abimeleck, and God doth advise Abimeleck to go to Abraham to pray for him, Gen. 20. 6, 7. And Abraham did pray for Abimeleck, and God did hear the pray∣er of Abraham for Abimeleck, Gen. 20. 17. And so the children of Israel they come to Mo∣ses when as they had sinned against the Lord, and murmured against Moses, yet they desired that Moses would pray for them, and Moses did pray for them, Numbers 21. 7. and the Lord was en∣treated for them.

And so it was the case of Jobs friends, God di∣rects them to go to Job, and he shall pray for you, and saith God, I will hear him, Job 42. 8. you have sinned against me, and have had hard thoughts of Job, and have been sad comfor∣ters to Job, but go to Job, and Job shall pray for you, and I will hear Job. Oh! when we have wronged others, in such a case it is our duty to ac∣knowledge our offences, and to entreat that they would seek the Lord for us.

Thirdly, when as the Lord lays any heavy stroke upon us, our affliction is so heavy as we know not how to bear it our selves; truly it is wisdom then, and a duty to call in help, in great afflictions we are to request the prayers of others: The Apostle gives this direction, that such as were members of Churches that when they were afflicted, they should send for the Elders of the Church, and that they should pray for them, James 5. 14, 15. And the Lord he promiseth that he would give out healing; in great afflictions we are to call in the help of others, members of the Churches they ought to send for the Elders of the Church

that in time of affliction they may pray for them.

Fourthly, when we are nigh some great danger, liable to danger either in the outward or inward man, or to walk in some dangerous wayes, or when we are by providence put upon such wayes as we may meet with shares and temptations, where there is any danger, then it lies upon us to call in the help of others. So Esther 4. 16, 17. she was in great danger, there was a Law that whosoever went into the King, and was not called, must be put to death, and the cause was so, that she must go in to speak with the King though it should cost her her life, and therefore she sendeth to Mordecai to gather the Jews that are present in Shushan, and fast ye for me, pray for me, for it may cost me my life, therefore I desire you to fast and pray for me.

Fifthly, when the Lord calls his people to some great service, some work that may be for his ho∣nour and glory: So Esther when she was about some great work, fast for me, fast and pray, and I will speak to the King.

Sixthly, when the Lord doth seem to shut us up that we cannot pray our selves, our condition may be so: Sometimes through weakness we are not able, and sometimes when the Lord with∣draws his Spirit, we are not able to pray our selves, that our prayers are but like Hezekiahs, like the chattering of a Crane or Swallow, then in such cases it is a duty to send to others, and call upon others; when we cannot pray our selves.

Seventhly and lastly, when the Lord seems to be angry with any people, when the displeasure of

the Lord waxes hot and heavy, and we do not know how to bear it, it is hard then to go to God as to a Father, our selves, and therefore then we had need call in others to our help. When the wrath of the Lord was kindled against the children of Israel, then Moses stept it, then he cryed to God for them, for they could not look to the Lord as to their Father, the wrath of the Lord was hot; and at that time it is our wisdom and a duty for poor souls to call in others that they may cry to the Lord in their behalf.

Matth. 15. 24.

But he answered and said, I am not sent. but unto the lost sheep of the house of Israel.

SERMON X.

YOU have heard of this womans faith, and the first tryal of it: Christ tries her faith by being silent, and giving no answer unto her request; it was a sore temptation that the son of David, the merciful King should not open his mouth, nor speak one word for the refreshment of a poor distressed creature: When she poured out her complaint, he answer'd her not a word; that is a great temptation. You have heard also how the Disciples stept in, and besought Christ in her behalf, they came and besought him that he would send her away with an answer, with an answer of peace, certainly that was their request.

But behold here is a second temptation, here is a second trial of this womans faith: Christ first

tries her by being silent, and now he tries her by speaking a hard word as it seems, I am not sent, but to the lost sheep of the house of Israel.

I am not sent, Christ intimates that he had no∣thing to do with this woman, it was besides his Commission, I cannot do it saith Christ, I must walk by rule, I must observe my Fathers Com∣mission, I must do that work, and that work only which I was sent for, but now I was not sent, but to the lost sheep of the house of Israel, my work is to do good to a certain number of persons, to shew mercy to a certain number of persons, that are given me of my Father. He calls them here sheep, Christs sheep, I am sent for their sakes, and to do good to them, though termed sheep: Now the Scripture holds them forth to be such as were given him of his Father from Eternity, all that are given to Christ, are Christs sheep, though they may not for the present have Christs mark upon them, though Christ does not own them be∣fore the world, yet he owns them before his Fa∣ther; all that belong to the election of grace they are Christs sheep, and Christ saith, he was sent to such, I am not sent, but to the lost sheep, they are in a lost condition, even that number of persons that are given to Christ, they are lost in Adam, and they have lost themselves by going on in the wayes of actual transgression, they are in a mise∣rable lost condition, Christs sheep; but Christ was sent to do good to them, Christ was sent to save them; The Son of man came to seek and to save them which were lost.

The lost sheep of the house of Israel.

The house of Israel may here be taken literally, for the people of the Jews which are called the house of Israel. Christ tells the Disciples and this woman, that his Commission was to do good only to them, I am not sent to others, I am on∣ly sent to the lost sheep of the house of Israel, my work is with the Jews, I have nothing to do with the Gentiles; No, my work is to gather in the lost sheep of the house of Israel.

Quest. But you will say, how doth this agree with o∣ther Scriptures, with those prophesies that concern the Messias, our Lord Jesus Christ, that when he came he should preach to the Gentiles, and that God would give him to be a Covenant to the Gentiles, Isaiah 42. 1, 2, 6. And in divers places there are prophesies that concern the Gentiles, that when Christ came God would give him to be a light to the Gentiles as well as to the Jews? why then doth Christ say, he was not sent but to the lost sheep of the house of Israel?

Answ. Christ spake first of all, of his personal Ministry; as he preacht himself in person, and wrought miracles himself, so he was sent unto the Jews, his word was to them, he was their Apostle, their Minister; so the Apostle to the Romans speaks, Rom. 15. 8. Now I say that Jesus Christ was a Minister of the Circumcisi∣on for the truth of God, to confirm the promise made unto the Fathers. Christ was to preach in his own person to the Jews, he was their Mi∣nister; and so in that respect, he was not sent, but to the lost sheep of the house of Israel.

Secondly, it may be said that Christ was not sent to the Gentiles, but to the lost sheep of the

house of Israel, in respect of that order that God the Father had appointed for the dispensation of his light, and of his grace and Spirit among the sons of men. God had appointed that first of all Christ should come to the Jews, and mercy first should be tendred to them, and grace be first brought to that people; so Christs first work was to the Jews, I am not sent but to them, that is, I am first sent to them, and chiefly sent to them; my first work is here in Judea: The Apostle Paul saith, Christ did not send him to baptize, but to preach, 1 Cor. 1. 17. Christ sent me not to baptize, but to preach the Gospel; that is, I was first sent about this work, for he was sent to baptize, for he did baptize, but my first work was to preach. And so here, saith Christ, I was not sent to the Gentiles, but to the Jews, that is firstly and chiefly.

Thirdly, or in respect of time: It is true, Christ was not sent, that is, he was not then sent; his present work was not to preach to the Gentiles, and shew mercy to the Gentiles, no, but after∣ward: There was a time, when Christ did not go himself to the Gentiles, and did not shew mercy to the Gentiles; nay he forbad his Apostles and his Disciples: Go not into the way of the Gentiles, but go ye rather to the lost sheep of the house of Israel. So that there was a time when it pleased the Lord not to send the Gospel, but to restrain it from the Gentiles.

But there was a time also when Christ did send forth his glorious Gospel to the Gentiles; so that you see in what respect Christ speaks here, He was not sent, but to the lost sheep of the house of Israel,

I am not sent, but to the lost sheep of the house of Israel.

Here is a seeming denial that Christ gives to this woman; he seems to tell her plainly, that he cannot do it for her, it was besides his present work and commission, he was not sent to do it; there is the denyal. Nay the tryal was the greater, in that Christ answers thus not only to the womans request, but to the Disciples request; this heightens the temptation and tryal, and maketh it the greater: So long as this woman saw that the Di∣sciples were pleading for her she might have hope, though there was no ground of hope as to her request, Christ being silent thereunto, yet it might revive her spirit to see his Disciples step in, and they to improve their interest in Christ: But when Christ shall not only give a denial to the woman, but to the Disciples, this was a sore try∣al: if the Lord had not mightily strengthened her faith, she could never have held up her head, she would have concluded, oh alas, my estate and condition it is sad, it is in vain for me to expect any salvation, any mercy, he is silent at my re∣quest, and he gives a denyal, when his Disciples pray for me; and if God will not hear his own people, why then surely my condition is sad, thus lay the temptation, and yet the Lord supported this womans spirit.

So that we may observe this; That God sometimes doth seem not only to be silent at the prayers of his people when they cry themselves,* 1.76 but he giveth a denial when others step in and pray for them.

Nay observe, That after a soul hath waited upon God in the use of the means,* 1.77 when it hath prayed and hath believed, and when it hath called in the help of others prayers, yet the Lord may seem to give a denial, and the condition may seem to be worse, and the temptation seem to rise higher even after a soul hath waited upon God in the use of means, and yet the Lord may have a gracious design towards the soul.

For mark it, this womans condition was worse now then ever it was; the Disciples had prayed for her, and yet even after this Christ seems to give a flat denial, and tells them that he cannot do it for her, it was besides his commission, he was not sent to do it. So that after the use of means, after her own prayer, and the Disciples prayer, this woman meets with a flat denial, and yet the Lord Jesus had a design of mercy to this poor woman.

Yea, it is Gods ordinary way to his people af∣ter they have used the means to remove such a burden, such a temptation, such a corruption, they have gone to the Lord, they have waited, they have believed, and called in the help of o∣thers, and yet temptations grow high, and yet notwithstanding that, the Lord my have a de∣sign of mercy. The children of Israel when they were in the land of Egypt under bondage and sla∣very, they cried to the Lord, and the Lo•••• 〈◊〉〈◊〉 Moses to deliver them, and no doubt but 〈◊〉〈◊〉 cried to the Lord as well as they, as they pr••••••••

so Moses prayed, he prayed for them, and yet af∣ter Moses was come, the people were not deli∣vered, but their burdens and oppressions grew heavier and heavier, never so oppressed, as when Moses came to deliver them, when they cried themselves, and Moses cried, and waited upon God in the use of means, yet their bondage grew greater and greater; so it was with them, and yet God had a design of mercy towards them.

And so in Mark 1. 23, 24, 25, 26. At ver. 23. you read of one that had an unclean Spirit: And there was in their Synagogue a man with an unclean Spirit, and be cried out,

Ver. 24. Saying, let us alone, what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the holy one of God.

Ver. 25. And Jesus rebuked him, saying, hold thy peace and come out of him.

Ver. 26. And when the unclean Spirit had torn him, and cried with a loud voice, he came out of him.

Mark, when he applyed himself to Christ for deliverance, while Christ was speaking the word, commanding the unclean spirit to go out, yet im∣mediately the affliction begin to wax greater and greater, and the devil he rageth the more; and yet notwithstanding mercy is not far off, Christ had a design of mercy: And so doth God deal many times with his own people upon the use of means; it is possible their afflictions may increase, their temptations may increase, and corruptions wax stronger and stronger, and yet God have a

gracious design towards them, and deliverance may not be far off.

It is true,* 1.78 that Satan he hath a design, and hath a hand in it; ah but God also hath a design, and Gods design is a gracious design.

Quest. But you will say what is Satans design, and what doth Satan intend?

Answ. Why, Satans design is first of all, to take off the soul from the use of the means, to make the soul undervalue the means, and to cast off the means. Thus he tempts poor creatures that have prayed, and have met with no answer, but they are worse; others have prayed for them, and yet they grow worse and worse, why then he per∣swades to undervalue the means; for while a soul is thus waiting upon God in Gods way, mercy is not far off; therefore the Devils great design is to drive the soul out of Gods way. What is prayer? and why will ye pray any longer? you are never the better for your own prayers, nor the better for others prayers; and thus the Devil discourageth the soul from waiting upon God in the use of the means.

Secondly,* 1.79 Satans design is, to drive the soul up∣on the rock of despair, to make a soul to cast a∣way his confidence: Why will you hope any longer, and pray any longer? you see all is in vain, God heareth not your prayers, God heareth not others for you; others have prayed and cried in your behalf, and there is no answer, and your mi∣sery is greater then before, and therefore why should you wait any longer? Satans great design is to make a soul cast away all his hope and confi∣dence, and to dash and break it in pieces upon tha•• rock.

But now, God hath a design of mercy in it, though it be so that the affliction grow greater and greater after the use of means, yet God hath a design of mercy. For by that.

First of all, God will teach the soul not to rest upon the means, but upon himself. Satans design is to draw the creature from the use of means, and Gods design is to draw the creature more to the use of means. And truly we are ready to drive our selves upon this work, either to cast off prayer, or else to rest upon the means; and there∣fore it is that a poor soul is so cast down when as it hath been waiting upon God in the use of means, hath been praying, looking to the promise, and hath been calling in the help of others. I say, we are apt in this case to shew forth the froward∣ness of our spirits, which doth evidence that we look too much to the means: We think prayer should save us, and upon the use of means if the Lord doth not come in, we are murmuring; Now the Lord will teach us this, to use the means, but not to rest upon the means, but to rest upon himself, upon his arm for salvation, and upon his free grace, and not upon any means.

Secondly, God hath this design, when the condition of the creature seems to grow worse and worse after the use of the means, why the Lord doth not presently help it, is because that he will appear at such a time when his work of delive∣rance will be most glorious. He will come in the most seasonable time, when as deliverance shall be most welcome, and that is, at such a time when all means fail, when the creature hath tryed all means whatsoever: As the woman that had the

issue of blood, she went from Physitian to Physiti∣an, and yet the worse. Oh the cure from the hand of Christ was welcome. And so when the poor man brought his son to the Disciples, he tri∣ed all means, and the Disciples could not cast the Devil out: Oh when all means failed, that was the time for Christ to step in. The Lord will then ap∣pear at such a season, when poor creatures are brought to the lowest state, when a poor soul saith, Lord we have used such and such means, but still worse and worse; oh Lord we know not what to do, but our eyes are towards thee. Oh this is a time that the Lord will draw nigh to his people.

And therefore to reflect a little upon this; doth God make this to be the condition of any of you? have we been under some great affliction and burden, and some great temptation, and have been using all means, and still we find it grow worse and worse according to our own ap∣prehension, worse after prayer then before, more temptations after prayer then before, more temp∣tations after looking to the promise then before? if this be thy condition, be not discouraged, for this hath been the condition of many of Gods people. This was the condition of the woman of Canaan here before thee, she was worse after prayer then before, she was worse after the Disciples had prayed for her, then she meets with a flat denial, and Christ saith to her, that he was not sent, but to the lost sheep of the house of Israel. This was the condition of the woman of Canaan, and yet the Lord Jesus he loveth this woman, and he had an intent to shew mercy to this woman,

and to grant her request. And therefore if this be your condition, oh take heed of the Devils design; the Devils design (as you heard before) is to make you undervalue the means, and to drive you to despair; take heed of the Devils design. And though this should be your condition, do not think the worse of the Ordinance of God, do not think the worse of prayer, the worse of your du∣ties, and do not think the worse of the prayers of others, do not think the worse of searching the Scripture, and of applying your selves to the promises, do not think the worse of these things, it is the Devils design to make you undervalue the means. And take heed that you do not now cast away all hope, Satan will tell you that there is no hope concerning you; the servants of God have prayed for you, and now no hope: Oh know that that temptation will drive you upon the rock of despair; but oh that you would look to God, and know that he hath a design of mercy towards you, nay in this very thing that it is worse and worse with you, he hath a design of mercy in it, he will draw you off from resting upon the crea∣ture, and resting upon means, and the Lord will now teach you to rest upon himself, and God will come in when it shall be most welcome. Oh therefore in such a condition we should set faith a work, though to sence we seem to be worse and worse, and deliverance further off then ever, worse after prayer then before prayer, oh yet we should set faith a work, for faith will see that de∣liverance is near, and conclude it, because it is Gods way in which he walks towards his peo∣ple. When the people of Israel were most

grievously oppressed by the Egyptians, then the Lord handed out deliverance; O soul, though the clouds do seem to gather, and it be darker with thee then ever, yet say, I will wait upon the Lord in his way, and I will be found praying still, and calling in the help of others still. Oh that we might set faith a work, and we should see that Gods salvation were neer. But I shall pass from this.

I am not sent, but to the lost sheep of the house of Israel.

Christ tells this woman that he cannot do it for her, because it did not lie in his Commission, to which he must be faithful, he could not go be∣yond his Commission: What may we learn from hence?

We may take notice of this Historical Propo∣sition. That our Lord Jesus Christ in all he did,* 1.80 he acted by commission, and kept his eye upon his com∣mission which he was faithful unto.

The Scripture holds forth, that he was sent of his Father, the Father sent him, and gave him a commandment what he should do, and what he should speak. And Jesus Christ he was very faithful in observing his commission, he kept his eye upon the work that his Father had given him to do, and in that work he was faithful. In every thing that Jesus Christ acted, he looked to his Fathers rule, the commission that his Father had given him, See John 5. 30. I can of my own self do nothing: as I hear I judge, and my Judgement in just, be∣cause

I seek not mine own will, but the will of the Father which hath sent me. And as in the matter of judging, so in all other dispensations Christ was pleased to look to the will of his Father that sent him. I came not to do my own will in that thing, but the will of my Father. And so in John 6. 38, 39. For I came down from heaven, not to do mine own will, but the will of him that sent me, and this is the Fathers will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. As in his works of judging, so in his works of mercy, Christ kept his eye upon his Fathers will, he look∣ed to his commission, this is the Fathers will that I should lose none of them, but that I should give life to them all, and raise them up at the last day.

Yea, in his very words, in all Christ spake, he kept his eye upon the rule, and spake according to his Fathers will and commandment. I speak not of my self, but what I have heard of my Father, John 8. 26. I spake to the world those things which I have heard of him, John 12. 50. Even as the Father said unto me, so I speak. In all that Christ spake, he kept his eye upon his Com∣mission.

And as in all that Christ spake, he kept his eye upon his commission, so in all Christ did: As the Father gave me commandment, even so I do, John 14. 31. still his eye was upon the com∣mandment of his Father, upon his commission; And in obedience to that commission, he lays down his life, John 10. 15. And I lay down my life for the sheep, Ver. 18. No man taketh it from me, but I lay it down of my self: I have power

to lay it down, and I have power to take it again: this commandment have I received of my Fa∣ther.

Yea in Christs motions this way and that way, his going to one place, and not to another, his preaching in one place and not in another, still he kept his eye upon the commission of his Father. See Luke 4. 43. I must preach the Kingdom of God to other Cities also; for therefore am I sent. They would have kept Christ with them, no, saith he, I must preach the Kingdom of God in other Cities; in all that Christ did, he kept his eye upon his Fathers commission, he looked to his Fathers will, and that was his rule to walk by.

And the ground of it is this, because Christ was found in the form of a servant; though he thought it no robbery to be equal with God, yet he took upon him the form of a servant; though the Son of God, yet he was content to be a ser∣vant, that he might bring about the great work of Redemption: Therefore God calls him the righteous servant, By his knowledge shall my righte∣ous servant justifie many, Isaiah 53. 11. And as Christ was a righteous servant, a faithful servant, so he kept his eye upon his commission. Now if Christ had not done so, if he had not acted all things according to the will of his Father, he had not been a righteous servant, but he was his Fa∣thers righteous servant, and therefore he ever∣more looked upon his commission, what was his Fathers will, and so he applyed himself to it.

And as in all other things, so in this particular in the Text, of preaching the Gospel, and shew∣ing mercy first to the Jews and not to the Gen∣tiles,

I am not sent, but to the lost sheep of the house of Israel, I am sent to shew mercy to the house of Israel, still he eyed that work that was com∣mitted to him, because the promise was made to them, the promise of the Messias it was first made to Abraham and his seed, to that Nation that came out of the loins of Abraham: And Christ came to con∣firm the promise that was made to Abraham and his Seed, therefore in this thing he observed his Fathers order and his Fathers time; though his Father had a design of mercy to the Gentiles, yet he will shew mercy first to the Jews, and then to the Gentiles: So that the Jews first of all must have the offer, and then the Gentiles shall have their time; Christ eyed his Fathers will and time, & therefore he applies himself to that work.

But by way of Application.

First,* 1.81 what cause have we who are of the stock of the Gentiles, who live in this time and in this Generation, to bless the Lord that we do live in that time when the partition-wall is taken down? there was a time when the Jews only were the people of God, and when Gods design was to shew mercy to them; and there was a time when mercy seemed to be restrained from the Gentiles; there was a time when Christ must not preach to the Gentiles, so it was his commission then not to shew mercy to the Gentiles at that time: Go not into any of the wayes of the Gentiles, and into any of the Cities of Samaria enter not. There was a time when the Gentiles were shut out from mer∣cy, when the word of life and salvation was re∣strained from them, when the Lord gave this commission, go not into the way of the Gentiles,

oh how are we beholden to free-grace that hath broken down this wall of partition? that now since the resurrection of the Lord Jesus Christ there is no difference, but now mercy is freely offered to the Gentiles as well as to the Jewes, for the wall of partition is now broken down; and of how should we admire the grace of God in it? we that were out-casts of the Gentiles, sinners of the Gentiles, that the Lord should ever send to perswade us to dwell in the Tents of Shem; we we might have dwelt in the barren wilderness every day, and never have been called, and that God should invite us to dwell in the Tents of Shem, oh the free grace of God to poor sinners, that we live in such a time that there is not a re∣straint upon the word of the Lord, nor upon his ser∣vants in bringing his word to us Gentiles! oh we are engaged to the Lord that it is our lot to stand here!

And this may teach us to admire the unspeak∣able and wonderful love of God that is let out to the Gentiles.* 1.82 I say, we should with holy fear ad∣mire it, the Jews were the Lords first born, Christ was sent first to them, cheifly to them, they must have the first tender and the first offer of mercy, the kingdom of God came first to them, and yet behold now that word of Christ is veri∣fied, the first shall be last, and the last first; they were the first, and the Gentiles were the last: We were shut out, and a restraint laid upon the Apostles, go not into their Cities; ah, but now the first is last, and now God saith, go not into the Cities of the Jews, go not to the house of Israel, but to the Cities of the Gentiles. Oh the wonderful love of God, that the last should be first, and the first last.

And oh how should this teach us to fear before the Lord,* 1.83 and to take heed that we do not pro∣vok•• the Lord to deal with us as he dealt with the Jews? I say, take heed of provoking the Lord, take heed that we do not reject Christ, take heed we do not reject the tender of mercy, that we do not neglect the great salvation held forth to us, that we do not trample under our feet the blood of the Covenant, take heed that we do not refuse to hear and to receive the things of our peace: Oh this was that which provoked the Lord to cast off the Jews, when they cast off Christ and would none of him, when they cast out the Lord of the Vineyard, when they would not accept of the glad tydings held forth to them, then the Lord takes away the Word of Life from them, and sent it to us, that the first is last, and the last first.

And let us take heed that we do not rest upon our priviledges.* 1.84 We have the Word and the Ordinances, God deals not so with every people; ah but let us take heed that we do not rest upon our priviledges as they did, because they were the seed of Abraham, they had the Law, & they had the Covenant, the Oracles of God, and therefore they rested upon them, & did not walk worthy of them, and therefor•• 〈◊〉〈◊〉 Lord took it from them. Now take heed that we do not rest upon our privi∣ledges, we have the Gospel and fellowship with Saints, take heed we do not rest in them, but 〈◊〉〈◊〉 let us labour to walk up to them, receive Christ in the Gospel, and walk up to our enjoyments or else we may provoke the Lord to take away the kingdom of God from us, lest the Lord should 〈1 page missing〉〈1 page missing〉

and that is dangerous, every man that is lost, he is lost in a dark way, the way of sin, it is a way of darkness: The Wiseman saith of the sinner, he knows, not whither he goes: his way is the way of darkness, he is lost in a way of darkness, and 〈◊〉〈◊〉 he knows not whither he goes.

And as it is a dark way, so it is a filthy way, it is a miry way, that a poor sinner is lost in; a way where there is nothing but dirt, that when a poor creature falls, he defiles himself, is woful∣ly defiled with sin which is the greatest defile∣ment.

And it is a slippery way, and that maketh it more dangerous; the way that we are lost in, it is a slippery way, and so slippery, that it is not pos∣sible for a poor creature to keep his feet, he fal∣eth every day, yea he falls and falls, and bruiseth himself by his falls.

And as the way it self is dangerous, so there are many dangers in the way, there is a Lion in the way, and there are fiery Serpents in the way. The way of Israel in the wilderness, was a dan∣gerous way; truly this is the way that all, Adams sons and daughters are lost in, where the Serpent lyeth, the Lion also, the old Serpent that watcheth to fright, and destroy, and devour: And oh the pits that are in the way, and the snares that are in the way, and the enemies that are in the way!

And further, the way is sad in respect of the end of it. The way that we are lost in, it is a way that doth lead to destruction, the end of the way is death, and it is not possible for a man to miss the pit, and to miss destruction and death, if the

Lord doth not help him out of the way. Every sinner that is lost, he will go further and further in this way, till he comes to the end which is death, unless the Lord help him out of the way, unless the Lord order it so, that he cannot find his way, he ceases not till he comes to the end of his way, which is death.

And it is the more sad and dangerous, because that a poor creature hath none to help him, none to stand by him, so long as a man is out of Christ, till Christ comes and finds a soul, none comes to take care of him, and help him out of this dark way, none to protect him, none to guide him, none to go before him, none to discover the pit and snare to him, none to uphold him and keep him from falling, none to stand by him in this sad and dangerous way.

You see the Point opened,* 1.85 a little by way of Application, and so conclude.

First of all,* 1.86 it lets us see that there are many that may be Christs sheep, though for the present they be lost, yet many that we look upon as lost, may be Christs sheep. For although it is true, we cannot own them, till they have the mark of Christs sheep upon them; Saints cannot own them, for God himself doth not own them visibly before the world, till they hear the voice of Christ, ah, but yet they may belong to Christ, and may be his sheep, though for the present they may be lost; I have other sheep saith Christ, I have other sheep that I will bring in; they are my sheep now though poor wandring sheep, though lost in a wilderness, yet they are my sheep, and they shall hear my voice, and I will bring them into my fold.

Therefore this should teach us not to mourn as men without hope (as the Apostle speaketh in another case) not mourn as men without hope for the dead; so when we look upon Friends and Re∣lations, and cannot but judge them for the pre∣sent in a lost condition; we may mourn, and we ought to mourn, but not mourn as men without hope; for they may belong to Christ, and Christ may bring them in, though they be not yet brought in; therefore we should not give them up for desperate, though they may be gone very far from God; though they have gone a great way from God, yet give them not up for desperate: Christ hath other sheep then these that he will bring in; and know, that the Lord is able to bring them in, though they be gone far from God, and far from his way, yet God is able to bring them in; the great Shepherd is able to finde them, and to lay them on his shoulder, and able to bring them into his Fold: and therefore we should not be hope∣less, but still be found waiting upon God in the use of the means; if we say there is no hope, then we give over the use of the means: Hope still, and wait upon God in the use of the means, cry to God in their behalf, wait upon the great Shepherd, that he would go forth to seek and to save.

And we should labour to carry so towards all friends, and neighbours, and relations that are for the present opposite to God and his wayes, that we may gain them; they may be such as Christ may bring in; Christ's sheep were lost, so were we, and so were they; and therefore take heed that we do not set them off from Christ, do nothing

to make them out of love with Christ; but oh look upon them as those that Christ may bring in, and therefore let us do what we can for them.

Secondly,* 1.87 It lets us see the sad condition for the present of those that do not believe in Christ O! that all sinners would consider their sad con∣dition: Truly it is a lost estate that every sinner is in, and that is a sad estate, for a man to be lost; lost to God, and lost to himself, and lost to others; yea so lost, that he is altogether useless and unser∣viceable, neither profitable unto God nor man; yea so lost, as he is in a hopeless condition, to have no hope: Truly there is not any sinner that goes on in a way of sin, that hath any true ground of hope; and that is a sad condition which is a help∣less condition; helpless in respect of the crea∣ture, helpless in respect of himself, helpless in re∣spect of all men; and oh! it is a dangerous way, O that sinners would think of it; for a man to be lost in a dark slippery dirty way, for a man to be lost in a wilderness, to have none to guide him, no friend to comfort him, none to help him out, in a vast howling wilderness, compassed about with dismal darkness, it is a sad condition, especially when there are wilde beasts in the wilderness, and every step that he sets he treadeth on a Serpent, and a Lion in the way. O that God would per∣swade sinners of this their lost condition! to be lost, and thus lost, is a sad estate! yet this is their misery, and men are not sensible of it.

And it is more sad, because it is the soul that is lost: and O! what would it advantage a man or woman to gain the whole world, and to lose their own souls? What ever slight thoughts men

or women have of their precious souls that lodg∣eth in their bosomes, it is of more worth then ten thousand worlds; now for a soul to be in the wil∣derness, a soul to be in the dark, a soul to be in the midst of Serpents and Lions, O it is a sad e∣state and condition: the Lord open the eyes of men and women to see into this their sad condi∣tion.

Thirdly,* 1.88 Are poor creatures by nature in a lost estate and condition? O that they that are lost would hear the voice of Christ the great Shep∣herd: Every man is lost before brought home to Christ; and O that poor lost souls might hear the voice of Christ this day; here is glad tydings, O that men would receive it: The Son of man came to seek and to save tha•• which was lost. Here is glad tydings to you that are in a lost condition; O that God would bore the ear of the soul to hear this voice of Christ; it is the Shepherd that cry∣eth after you, O my sheep return to me, I am come out of heaven to seek you, and to save you, and I am now gone forth in the ministration of the Gospel for this purpose: O that poor lost sheep would hear the voice of the Shepherd, and would receive the glad tydings that he brings! either men are sensible of their lost estate, or they are not: there are some that are lost, yea many, and they know it not; but it is more sad for a man that is lost, and will not be perswaded that he is lost, but he hath a good opinion of his way; such a man goes the faster, and rideth the faster, and he will the sooner be at his journeys end.

Now to those that are lost and know it not, let me say unto you? that the Lord Jesus doth at once

hold forth both your danger, and the remedy a∣gainst that danger; Christ doth by one word hold forth to you, that you are lost; and he doth hold forth to you the way by which you may be saved from that lost estate; you heard that he was sent to the lost sheep of the House of Israel, and to the lost sheep of the Gentiles too, though Christ's present work was not among them; but now Christ sends to the lost sheep of the house of the Gentiles as to the house of Israel; and by his word he would convince you that you are lost, and doth discover to you the way to come out of that lost condition by believing; O that you would hear the voice of the great Shepherd that comes forth this day, and gives you an invitation to re∣turn.

But there are some that are sensible of their lost estate; O they see it, and they know that they are lost, and therefore they look upon themselves as the most miserable creatures; well, here is glad tydings for you this day, The Son of man is come to seek and to save what is lost: You see your con∣dition to be a sad condition, and you say it is lost▪ and what ever it is it can be but lost; why the Lord Jesus he was sent on purpose to save that which was lost, it was the work that Jesus Christ was sent about, the great thing that was put into Christ's Commission, the great work that his Fa∣ther put into his hand, to save what was lost: Now therefore look to the promises of God, yea that gracious promise in Ezek. 34. v. 16. I will see that which was lost, and bring again that which wa•• driven away, and will binde up that which was bro∣ken, and will strengthen that which was sick. Thi••

promise it concerns the poor lost sheep, how he will seek them, and save them, and binde them up; O behold there the readiness that is in Christ to finde them; and indeed, Christ hath the greatest care of such poor lost sheep. If a man hath a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? He goeth forth to seek the one sheep that is lost; you being that one lost sheep, and you looking up∣on your own condition to be lost, and you are sensible that none is so lost as you, he will leave the ninety and nine to seek you: And therefore hear the glad tydings of your Shepherd, he cometh forth to seek you, be you willing to come to Christ, and O! what joy will there be in heaven at your return?

Fourthly and lastly,* 1.89 It lets us see, and O that we might see! the infinite riches of the grace of God in Christ to poor sinners; O! here is grace indeed: What rich mercy was that, that sent out Jesus Christ to seek lost sheep? O! that we might consider a little of the greatness of this grace of God, the exceeding riches of it, that the Lord should send forth his Son Jesus Christ to seek lost sheep. O! consider what worthless creatures we were, how unuseful and unprofitable both to God and man; nay, the Lord saw how little use∣ful we should be afterward, how little we are able to return to the Lord for this his great mercy; yet the Lord sent forth his Son to seek you.

And consider, that this was at such a time when we could never have returned to the Lord, when we could never have found God; though we had

sought him, we could not have found him; if we had had any disposition to have sought after the Shepherd, we could not have found him; no, by all our searching we could never have found him. And then when it was so with us that we could not finde the way to go home again, that he should send Jesus Christ to shew us the way that he makes, by the Shepherd to lead the wandring sheep home; O free grace! If the Lord had sent forth the least Angel of heaven to have sought poor lost sinners, it had been mercy; but that God should not commit this work to his servants, but give a Commission to his Son, and make it his great work to seek poor lost sheep, O great love! nay, when we could not finde God, and when An∣gels could not have found us if they had sought us; herein is the exceeding riches of grace. Nay, it was at such a time as the Lord might have sent his Justice to have found us out, God might have sent the Avenger of blood after us; the Lord might have set all our sins upon us to have found us out, they might have followed us as so many Avengers of blood; O that at such a time God should send Christ to finde us out, after all our sin∣ful wandrings from God! that he should make his Son to come and seek, O infinite love!

And therefore let me speak to those that have received this grace: Hath the Lord found out your souls? Hath Jesus Christ found you out in your wandrings, and through mercy brought you home to God? Hath he brought home any poor soul to believe in Christ, and to give up it self fully and for ever to Christ? O! be thankful for this mercy, and labour to walk worthy of it, and study

to know what is your duty now; you that are Christ's sheep, and were lost, O! what is your duty? Christ hath found you, surely some duty you owe to Christ.

Why,* 1.90 this is our duty; It is our duty now to seek Christ, to seek much faith in Christ; if Christ hath sought us, and took so much pains in seeking us, that were not worth the seeking after, O! how should we lay forth our selves to seek Christ? Seek him every day,* 1.91 seek much of Christ, seek his face evermore, seek more of Christ every day: Christ sought us when we were not worthy, and shall not we seek him who is infinitely worthy, who is the desire of all Nations?

Again, It is our duty to seek others. Christ hath found us, it is our duty to seek others, to pity the sheep that are lost, that for the present are in a lost estate and condition; take some pains to seek them according to your Talent and opportunity: O take pains to seek others: Assoon as ever Christ found Andrew, Andrew he findes Simon Peter; O! Come (saith he) and see Christ: I say, if Christ hath found us, let us labour to finde others, labour to bring them to the knowledge of Jesus Christ, the great Shepherd: The Lord gave a Commandment, Deut. 22. 1. That if any man saw his neighbours Oxe or Sheep go astray, he should pity them, he should not hide himself from them, but he should pity the poor lost sheep, and the lost Oxe: Doth God take care for Oxen? Doth Godtake care for Sheep? That a poor lost Sheep be brought home to his Owner? And that a poor lost Oxe be brought home to his Owner? And doth not God take more care for poor lost souls?

And is it not a more acceptable work to bring home lost souls? O pity poorlost souls, tell them of Christ, shew them the way to Christ, and know that if you shall be an instrument in the Lord's hand to bring home a lost soul to Jesus Christ the Owner, O it will be service very acceptable to God your Father.

Thirdly,* 1.92 If Christ hath found us, then we should lose no opportunity of honouring him; Let us know that we are the Lord's, we are not our own any longer, but engaged to be the Lord's, sought out by Christ, and saved by Christ, and brought from a wandring condition, and lost in a wilder∣ness, and yet found by Christ in this wilderness condition; O let us know that we are engaged for ever to be the Lord's: therefore let not Christ's sheep lose any opportunity of doing service to Christ, take heed that we do not lose any opportu∣nity of being profitable to Christ, bringing honour to Christ in our generation, for that is expected by Christ the Shepherd: So Paul did engage for Onesimus in the Epistle of Philemon; Onesimus he was a poor run-away sheep, Paul he findes Onesi∣mus, and he brings him home to Christ, he was in∣strumental in his conversion, and he sendeth him to his Master, and he tells him, that now he will be profitable; before he was unprofitable, but now he will be profitable to thee and to me, and to Christ be∣fore unprofitable: A sheep is of no use when lost, but when its found, then it is profitable; and so if the Lord hath found our souls, O that we might do all we can to bring honour to Christ, and lift up his name in this our generation, for Christ hath sound us for that end.

Fourthly,* 1.93 If Christ hath found us, we should be content to lose all we have for him; Let all go for Christ, it matters not what we lose for Christ, if Christ hath found us: If God calls for our e∣states, let that go; if Christ hath found us, we have that which is better then a great estate: it had been more sad if God had taken away our estates from us before he had found us, but if the Lord hath found us, though we lose the world, there is good cause we should be content; what God calls for, let it go, we should be willing to lose our estates, our credit, our name, for Christ hath found us; if we cannot walk with Christ, and do the service Christ calls us to, but we must lose estate, and credit, and name, why let all go, Christ found us, and we should be willing to lose our lives for Christ; and know, that it shall not be lost, but what a man loses for Christ, it shall be restored him again.

And fiftly and lastly,* 1.94 Let us take heed that we do not go out from Christ any more; O! what an engagement lyeth upon us to keep close to Christ? O! What pains did Christ take to seek us, when wandring? And what pains did Christ take to bring us home? O! Take heed of wandring in the ways of sin, for it is a dangerous way, and therefore take heed that we be not found wandring; let us la∣bour to cleave to God, and keep close to Christ; let the sheep hear the voice of Christ, and follow him where ever he goeth; keep close to Christ in every Ordinance, in every Truth; take heed that we go not out from Christ, for that will be sadder then all that hath gone before; that lost sheep whom Christ hath found, should go into the wil∣derness

again, dark wayes again, and defile your elves again, O! this will go to the heart of Christ; and therefore Brethren, what need have we to watch? O! let us watch over our own hearts, if Christ hath found us, and brought us home to God, O let us watch over our hearts and wayes, that we go not out from Christ; O let us watch, and let us cry to the Lord, that he would watch over us, that we may not go out from him: O! let us beg of him that he would put his holy fear into our hearts, that is his promise; O beg of the Lord that he would make good his Covenant, that we may have that holy fear in our hearts, that may keep us for ever from wandring and going out from Christ.

Matth. 15. 24.

I am not sent, but unto the lost sheep of the house of Israel.

SERMON XII.

HEre is a second Tryal of this womans Faith, as I told you when I opened the words. Christ had tryed her faith by his silence, and now by his speaking a sad word, I am not sent but to the lost Sheep, &c. Wherein he holds forth, that there a certain number that he is sent unto, a certain company that are given to him to be his sheep, and that he can shew mercy only to such; they only are in his Commission, and he cannot go beyond his Commission; they whose names are written in the book of life, their names are written in Christ's Commission; I am not sent but to the lost sheep. Here is a great tryal of this womans faith, and she is put upon it to make out her Election; here is a tryal concerning her Electi∣on, whether she did belong to God or no.

So then the Doctrine is this:

That the Lord is pleased sometimes to exercise his people with many temptations about their Election.* 1.95

That was the great tryal that this woman was now put upon. In the opening of the point it will be needful to shew you,

First, That there is an Election of God.

Secondly, That this Election may be known, it may be known who are elected.

Thirdly, I shall shew you that this Doctrine it self, it is full of sweetness, and unspeakable comfort to God's people.

Fourthly, I shall shew you, that God's own people may meet with many Temptations both a∣bout the doctrine of Election, and concerning their own election in particular.

First then, That there is an election of God, which is a glorious truth of the Gospel, and it is needful that it should be known: Let us enquire what ele∣ction is.

It is an Act of God's good pleasure from eternity,* 1.96 whereby he made choice of certain persons, that he might make them holy and happy through Christ Jesus unto the glory of his own grace. Take this as a description of Election; where you have

First, The efficient cause, that is God, it is an act of God; and you have the nature of this Act. 1. It was an act of his good pleasure. 2. It was from eternity. 1. It was an Act of his good plea∣sure; there was no moving cause at all in the crea∣ture why God did love it and chuse it; no impul∣sive

cause was found out of God's own bowels, no∣thing in the creature, nothing out of himself, it was an Act of good pleasure.

2. And this was from eternity; what ever was done in time, it was purposed from eternity; they are chosen before the foundation of the world, blessed of my Father before the foundation of the world; it was from eternity that God did thus chuse and set his love upon poor creatures. You see the nature of it.

Thirdly, In the description you have the Sub∣jects of it, who they were that God did chuse from eternity: Why, they were certain persons, a cer∣tain number of persons that God set his love upon freely; and amongst those sometimes in Scripture, Christ is said to be the first that was chosen; he was the head of them, he was the foundation of the building, therefore he is called chosen of God: Disallowed indeed of men, but chosen of God, and precious, 1 Pet. 2. 4. the Apostle saith of Christ, he was a chosen precious foundation stone.

And as Christ was chosen to be Head, so there was a certain number that were chosen to be his members; a certain number known unto God, that should fill up the body of Christ; for God's Decree is not an uncertain nnumber, or conditi∣onal proposition (as some conceive) that whosoever believes shall be saved; some make no other de∣cree of God but this, that whosoever believes should be saved, but he did not purpose any particular person, but whosoever believe shall be saved: Truly that decree is no decree, if there were no other decree but so, that whosoever believe should be saved, and not decreed certain persons, then it

were possible that no man nor woman at all should be saved, if God did not determine such and such persons, but onely such as believe should be sa∣ved, then I say, there is a possibility that none at all should be saved; it is true, that is the way of the declaration of God's grace, that whosoever believes is saved.

But fourthly, We have further to consider, what is the end of Election; wherefore did God chuse certain persons?

There is a two-fold end, First, In respect of the creature. Secondly in respect of God.

In respect of the creature; this was God's end, that such creatures should be made holy and happy, that they should attain to eternal life, which eter∣nal life begins here in holiness; and that is eter∣nal life, to know the Father and the Son; that is the end for which God doth predestinate, that they might be holy through the sanctification of the Spirit, and that they might be blessed and hap∣py for ever.

But in respect of God, the great end of Election, it is the praise of his own grace, that so they that shall be saved, they may for ever admire and ad∣vance that rich and free grace of God towards them, that chose them so freely, when as they were so vile; this is the end of Election.

Fiftly, We may consider the means by which God doth fulfil and execute his Decree of Electi∣on: The means of executing his Decree, it is Christ Jesus as Mediator; he chose such and such, to bring them to such and such an end by such means, by Christ Jesus, and by Faith in him; Christ as Me∣diator

he is the cause of the means of God's exe∣cuting and fulfilling his Decree, though not the cause of Election, but the cause of the means of God's executing and fulfilling his Decree, for God would save them no other way but by Jesus Christ; in Ephes. 1. 4. you have these all toge∣ther. According as he hath chosen us in him, before the foundation of the world; that we should be holy and without blame before him in love: Here you see it is an Act of God from eternity, before the foun∣dation of the world; and at v. 5. you may see it is an Act of his Free Grace; According to the good pleasure of his Will, v. 5. He was not moved there∣unto by any thing in the creature; no, it was ac∣cording to the good pleasure of his Will: And you see also the several ends for which God hath cho∣sen, v. 4. in respect of the creature, the end is, that we should be holy; and at v. 5. that we should be happy, and attain the inheritance of children; and the great end of all is in v. 6. That this may be the praise and glory of his grace: And then there is the means by which God doth execute this De∣cree, v. 4. He hath chosen us in him, before the foun∣dation of the world: So that you see somthing of this great and wonderful mysterie of Election in this place.

But there are two things further which I shall insist upon for the clearing of the Truth to you; in the opening of which, I shall meet with those things that are most of all objected against this Truth.

This Act of God from eternity, it was

• 1. Absolute.
• 2. Immutable and Vnchangeable.

There are these two general heads, which will clear up much of the minde and will of God in this Truth; 1. God's Decree is absolute and free: 2. It is unchangeable.

First, It is absolute and free, it doth not depend upon any thing in the creature; God did not chuse, because he foresaw men would be such and such; he did not chuse any, because he foresaw they would believe, (as some imagine) he did not chuse any because he foresaw they would be holy; his decree, and choice, and love, it was not ground∣ed upon any thing in the creature, for the Lord he hath no such respect in his choice; you may see what is said of Esau and Jacob in Rom. 9. 11. The Apostle is there treating of this mysterie, and he doth there, let us know, that it is free and absolute, and doth not depend upon the work or worthiness of the creature; For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand; not of works, but of him that calleth: v. 12. It was said un∣to her, the elder shall serve the younger. v. 13. As it is written, Jacob have I loved, but Esau have I hated. Before they had either done good or evil, God made choice of Jacob; God did not chuse him because he foresaw he would be better then his brother Esau; no, Esau and Jacob were all a∣like unto God; nay, if there were any prehemi∣nence, Esau had it; he was the first born: and was not Esau Jacobs brother? saith God, yet I loved Jacob, Mal. 1. 2, 3. and I hated Esau: I have bestow∣ed special love upon Jacob, less upon Esau: Not that God hates the creature without some consi∣deration; but hating here is to shew a less love:

Christ saith, a man shall hate his Father and Mo∣ther for Christ's sake; that is, love them less then Christ; and Jacob had two wives, one was hated, the other loved; Rachel beloved, and Leah hated, that is, less loved; and so God here, he bestows special love upon Jacob, and not upon Esau.

And it is evident from Scripture, that God could not chuse for foreseen faith and holiness; for the Scripture holds forth, that both faith and ho∣liness they are the fruits of Election, and there∣fore not the cause of Election; men therefore be∣lieve and are made holy, because God hath cho∣sen them from eternity, Acts 13. 48. As many as were ordained to eternal life believed; see here, faith is made the fruit of Election, and of God's love from eternity; the words cannot be read thus, That as many as believed were ordained to eter∣nal life; but as many as were ordained to eternal life, believed; and so holiness or sanctification can∣not be the cause of Election, no, it is the fruit of Election: see Ephes. 1. 4. According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love: He hath chosen us, that we should be holy, not chosen us because we were holy, but that we might be holy; holiness then proceeds from God's special love.

And I shall make it further evident to you from some Arguments from Scripture,* 1.97 that it is not possible God's choice should be grounded upon any thing in the creature, but meerly an Act of his own good pleasure; for

First of all, that which maketh the Will of God to depend upon the creature, that cannot be a true

doctrine: but now if God doth chuse upon fore∣seen faith and works, because he foresaw the crea∣ture to be such, then the Will of God doth de∣pend upon the creature, which destroyes the di∣vine nature of God, and the freedom of God's Will; it is not possible that God's Will should be determined but by its self; now if God chose upon foreseen faith, and works, then God's Will is determined by some thing in the creature.

Secondly, It doth derogate much from the free∣ness of God's grace, as also from the greatness of the mysterie, and of the wonder of the Gospel: I say, If God did chuse men because he foresaw that they would be holy, it derogates much from the freeness of his grace: If it be of works, then it is not of grace; If God's choice were grounded upon such a foresight of faith and holiness, then it is not an election of grace.

And it derogates much from the great mysterie of the Gospel; God will save creatures in a won∣derful mysterious way, in such a mysterious way as men and Angels shall stand and wonder at to eter∣nity; now if God did chuse upon such a foresight, or for faith, or for holiness in the creature, why there is no such great mysterie or wonder; but for God to chuse freely, when there was nothing to draw him to such an act, yet then to chuse such poor creatures to everlasting salvation, O! this is the wonder of the Gospel.

Yea thirdly, God's choice cannot be upon any foresight of faith or works, for the Scripture holds forth that God's choice is before our choice; he chose us first, and he loved us first; see what Christ says John 15. 16. You have not chosen me,

but I have chosen you, and ordained you that you should go and bring forth fruit. You have not chosen me, that is, you have not chosen me first; and so in 1 John 4. 19. We love him, because he first loved us: Now if God did chuse upon any foresight of faith or works, then God did not love us first; for if God did consider men as believers when he chose them, why then if the soul believed before God chose, it chose God first, which is contrary to the Scripture.

Fourthly, The Scripture holdeth forth that there is some that are Christ's sheep, that are known to the Lord, though not known to themselves; and therefore it is God's free love to them to make them sheep; but when they believe they shall know that they are sheep; but they are sheep be∣fore they believe, but when they believe, they shall be known to be sheep, John 10. 16. And other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one fold, and one Shepherd. My Fathers love hath made them sheep; and because they are sheep, they shall hear my voice, and shall believe in me.

Fiftly, there is one argument more to confirm the truth; If so be that God did chuse upon fore∣seen faith or works, or because he saw that there was an ability in the creature to perform or not; I say, if Gods decree were a conditional decree, then God saw that the creature were able or not able to perform the condition; If the creature were not able to believe, or to be holy, then it were a vain Decree; but if God saw that the creature were able to perform the condition, this ability to be∣lieve,

and to be holy, it must be either from the creature, or from God; if it were from the crea∣ture, then it destroyes the Doctrine of Grace, and brings in the Doctrine of Works, and that sets up the Idol of Free-will, which the Scripture beateth down, and it lays the stress of the creatures salva∣tion and happiness upon it self; If God did chuse because he foresaw that the creature would be such, and had a power in it self to believe, and to obey, this lays the stress of the creatures salvation upon it self.

But if it be said, That God did intend to give the condition, the creature is not able to believe of it self, and be holy of it self; ah, but God did determine and decree to make such and such be∣lieve, and to be holy, and so he chose them upon that.

Now to that I say, this comes to nothing, to say God did decree to make such and such believers, and to make them holy, and upon that foreseeing they would be such, chose them to life and salva∣tion: Why this is as much as to say,

God did first of all chuse them, and then he gave them faith and holiness that he might chuse them; for what is God's Decreeing to give faith and ho∣liness, but his chusing and setting apart the crea∣ture for his self? for that is a part of the end for which God chose, that it might be holy as well as happy: and besides, I shewed you before, that faith is made to come after election, therefore can∣not go before election.

But it may be objected against this, Doth not David say in Psal. 4. 3. But know that the Lord hath set apart him that is godly for himself? and

may we not object from thence against the abso∣luteness of God's Decree?

Answer, Some indeed urge from hence, that God considered men as godly when he set them apart; but there is no such thing in the words; for the Psalmist doth not speak of Gods chusing, but he speaketh of the manifestation of God's decree and purpose to save; now it is manifested by ho∣liness whom God hath chosen, and it comes to be known to others; God doth not chuse them be∣cause they are holy, but such as are holy, they are evidenced to be such as God hath chosen; and therefore he speaketh to others in v. 2. O ye sons of men! How long will ye turn my glory into shame? How long will ye love vanity, and seek after leasing? and then it follows v. 3. But know that the Lord hath set apart him that is godly for himself: Though a godly man be in affliction, and you may think that God doth not love him, because he is afflicted; but know, that if he be godly, though in affliction, God hath set him apart for himself; so that this place doth not speak of God's decree, but of the manifestation of God's decree.

Another objection is raised out of Ephes. 1. 4. According as he hath chosen us in him. In him,

Some argue from hence, That we are chosen in Christ, and there is no man in Christ but a belie∣ver; no man is in Christ but he that hath faith; and therefore God chuseth no man till he be a be∣liever, for we are chosen in him.

To this I answer, first of all in him; it may be understood, he hath chosen us together with him, as head and members are chosen together; as foun∣dation and other stones may be chosen together;

when a man is to build a house, he may at once chuse the foundation stones, and also divers other stones that he layes upon the building; he doth not lay stones upon the foundation, and then make choice of them; no, that they are laid upon the foundation, doth argue he hath made choice of them.

Secondly, In him, that is, Jesus Christ is the way and means of executing his Fathers Decree: Jesus Christ he is the way by which God doth ex∣ecute his purpose and his decree of bringing such and such souls unto blessedness; God the Father will bring them by Christ, he will bring them this way to life and salvation, and no other way but by Christ Jesus; he is the cause of the execution of God's Decree, but not the cause why God will chuse such and such; for Christ saith himself, that there is a love that the Father himself hath toward his people; the Father himself loveth his people from everlasting, he loveth them the better for Christ's Intercession, but (saith Christ) the Father himself loveth you: so that there was love in the heart of the Father to his people from eternity. And that first love of God it is held forth as the cause of giving Christ; Christ was not the cause of that first love, but God loved from eternity, and therefore he gave Christ; God so loved the world, that he gave his only begotten Son; and love gave that Son Jesus Christ to be the Saviour.

Thirdly, I answer, we are said to be chosen in him, not as being believers, not that God did consider men as believing in Christ actually, but they may after a sort be said to be in Christ, even from eternity, not actually, but virtually. Some

do explain it thus, as the corn that is sown, and begins to bud, why as soon as it begins to bud, there is the blade, and the ear, and the corn vir∣tually, but not actually; and so we were in him from eternity virtually, as chosen together with him, and given unto him; but not actually in Je∣sus Christ, till such time as men do believe in Je∣sus Christ.

There is a third Objection, which I shall but touch.

But you will say, Why, then God makes choice of sinners, and how can that be? If God did not chuse men upon fore-seen faith and holiness, and not consider them in Christ, then he considered them as sinners; but now how can God chuse men as sinners? When the Scripture saith, He is a God of purer eyes then to behold the least iniquity: If a man be not in Christ, he is a sinner; and can God love a vile creature from eternity?

I answer, There is a love of good will, and a love of delight; there was a love of good will that God had to his people from everlasting, yea, al∣though that God saw they were in themselves vile, sinful creatures; but God doth not love them with the love of delight, till they are washed and cleansed in the blood of Christ.

But you will say,* 1.98 It is not possible that God should do so: A good man he may not take a vile person to be his bosome friend or companion, and he may not take one that is wicked, into the rela∣tion of a wife or husband; and how shall God do it, who is a God of purer eyes?

I answer,* 1.99 Though we may not make such a choice, God may make such a choice; why? Be∣cause

God is able to make them gracious and holy: If we were able to make them holy, then we might chuse the worst in the world: But now there is power in God to do it; if he chuse the unrighte∣ous, he can make them righteous; and if he chuse unbelievers, he can give them faith; and if he chuse unholy ones, he can make them holy: Nay, he chuseth for that very end, that he might make them holy and blameless. So that you have seen that God's Decree it is absolute, that it is not grounded upon any consideration or worth in the creature, but absolute, in respect of the means.

And secondly, As it is free and absolute, so it is unchangeable; God cannot, he will not cast off any that he hath chosen; no, see what the Apostle saith, 2 Tim. 2. 19. Nevertheless the foundation of God standeth sure, having this Seal, the Lord know∣eth them that are his. This Decree of God is unchangeable; for it is as a sure foundation: The foundation is the beginning of the building, and so this Decree, it is the beginning of all that good, and those spiritual blessings that God doth bestow upon his children; and the foundation is sure and unmoveable, if it be laid by a skilful and powerful hand; foundations are laid sure: why, this foundation is laid by God's own hand, it is laid by his wise and mighty hand, and who shall remove the foundation that God hath laid? All the men and Angels in the world cannot overturn the purpose and decree of God for the saving of one poor soul; all the devils in hell cannot overturn this foundation; and there is nothing in the creature can hinder it, no sinful∣ness, no unworthiness, before conversion, and after conversion, for it is sure.

And it must needs be sure, because God in his Essence is unchangeable, and therefore his pur∣pose unchangeable; for the Will of God is God himself, and therefore the purpose of God can be no more unchangeable then God himself, So that you see there is an Election, and this Election is of grace: That's the first particular.

The second particular, which I shall but touch, is, That this Election may be known by the sons of men, though it be transacted in heaven; though their names be written in heaven, yet it is possible for men to know this secret of God's Decree; this great mystery it is possible that it may be known to others, and it is possible that it may be known to our selves.

Our Election may be known to others, see Phil. 4. 3.* 1.100 And I entreat thee also, true yoke-fellow, help those women which laboured with me in the Gospel, with Clement also, and with other my fellow labou∣rers, whose names are in the Book of Life: The Apostle here speaking of such and such persons, he concludes, that their names are in the book of life, and in 1 Thess. 1. 3, 4. Remembring without ceasing your work of faith, and labour of love, and patience, of hope in our Lord Jesus Christ, in the sight of God, and our Father; Knowing, brethren beloved, your Election of God.

But you will say, How can this be known?

Why, it may be known by the fruits of Electi∣on; when the Gospel comes with power, when the Gospel doth overpower the heart, when men and women are overcome to believe in the name of Christ, when they make a resignation of them∣selves to Christ, and when the Image of Christ is

stampt upon them, and they in some measure made conformable to Christ, who is the head of the Church; then others may conclude in the judge∣ment of charity, such and such are elected of God: so far as we may know the truth of others faith, so far we may in the judgement of charity know the election of others.* 1.101

But secondly, This may not only be known to others, but to a mans own self; that he is chosen of God before the foundation of the world; for we are put upon it to make it sure, 2 Pet. 1. 10. Brethren, give diligence to make your calling and election sure; strive to put it out of doubt, be not content to be at uncertainties in this business; it may not only be known, but make it sure: he doth not exhort them to make it sure in its self, by doing this or that, for it is sure in it self; but make it sure as to your selves, wait upon the Lord that your hearts may be confirmed in it, that you are called and elected of God; for it is possible for a man to know that he is elected.

Yea, Christ puts his Disciples upon it, to re∣joyce in the consideration of this, that they were elected, Luke 10. 20. But rather rejoyce, because your names are written in heaven. Rejoyce in this, that God hath chosen you, and loved you, that he hath loved you with an everlasting love, and that he hath given you to his Son, and will bring you to life and happiness, to the praise of his grace; in this rejoyce.

And therefore it is that the Spirit of the Lord is given out to believers, that they might know their election; it is one end of Christ's sending the Comforter, the Spirit of the Lord, who searcheth

the deep things of God, and so reveals them unto believers; Now this is among the deep things of God, God's eternal love, this is one of the depths that made the Apostle cry out when he considered God's way from eternity to poor creatures, The Spirit searcheth the deep things of God, and reveals them to his people; the Spirit of the Lord stood by when he did write the names of his children in the book of life, the Son was present, and the Spi∣rit was present even from eternity before the world was made, when God writ the names of his people in the book of life; and therefore the Spirit it is one of God's Witnesses, and is given to testifie this to his people, he is sent by Christ to testifie what he saw from eternity, that the names of such and such were written in the book of life; God hath given us of his Spirit, that we might know the things that are given us freely of God, 1 Cor. 2. 12. Now this is one of the things that are freely given us of God, this absolute choice, this love of God that was from everlast∣ing; if ever any thing were free, this is free; now the Spirit of the Lord is sent to cause us to know the things that are freely given us of God; Now when the Spirit of the Lord doth make known to a soul that it is elected, somtimes it makes use of the testimony of the blood of Christ, and of the testimony of Water; and somtimes he declares this to the soul by his own immediate wit∣ness; the Spirit of the Lord doth sometimes make it known mediately, and somtimes immediately: Mediately, There are three that bear record in earth, the Spirit, the Water, and the blood, and these three

agree in one, 1 John 5. 8. Now the Spirit that ••••••keth the blood of Christ, an•• sprinkles it up•• the soul, and causeth faith to be wrought in the soul, to lay hold upon the blood of Christ; and then there is the witness of the Blood. And so all the Spirit of the Lord doth change the heart, and renew the heart; there is the witness of the Wa∣ter; now when the Spirit of the Lord doth shine upon these, the soul can thorow these draw com∣fortable conclusions concerning its own election.

And somtimes there is a more immediate wit∣ness; The Spirit it self bearing witness that we are the children of God, Rom. 8. 16. Add his own. Testimony, beside all others, that a soul is loved of God; so that you see the second general head, which is this, that this great mysterie of election may be known, it may be known unto others, and to our selves.

And therefore, O that we might wait upon God for the discovery of it! Men are found neg∣ligent in this great business, because they think it is too high for them; who can ascend into hea∣ven? say they, they think it is presumption for them to ascend into heaven; and who can know (say they) that they are loved from everlasting? But O! know souls, that there is an absolute Ele∣ction of grace, and this Election may be known; it may be known to others, and it may be known to our selves; O therefore that we might give the Lord no rest, and our souls no rest, till this great mysterie be made out to us; though it be a secret, a wonderful secret, Yet there is a God in heaven that revealeth secrets, saith Daniel to King Nebu∣••••••dnezzar,

Dan. 2. 28. Thongh it was a secret, 〈◊〉〈◊〉 past my reach (saith he) yet there is a God in ••aeven that revealeth secrets; and so I say, though 〈◊〉〈◊〉 be a secret, yet there is a God in heaven that ••ealeth secrets; and therefore wait upon the ••rd, that we may know that we are elected.

Matth. 15. 24.

I am not sent, but unto the lost sh•• of the house of Israel.

SERMON XIII.

BUt to come to the third part of 〈◊〉〈◊〉 Doctrine, which is this,

That the Doctrine of Election is a comfortable Doctrine.* 1.102

It holds forth solid ground of comfort, and gre•• refreshment to the people of God: Although ••••ny spurn at it, and carnal reason ready to rise 〈◊〉〈◊〉 against it, yet it is a doctrine of sweet and sol•• comfort to God's people.* 1.103 And I shall shew yo•• how it is such a comfortable doctrine.

First, This is a ground of comfort to poor soul•• that God's love doth not depend upon any thing 〈◊〉〈◊〉 the creature; a ground of unspeakable comfort that God he fetcheth all his arguments of lov•• out of his own bowels, not from any desert in th••

creature; Alas, if God's love had gone by desert in us, there had been but little hope; And I do not know what solid ground of comfort they can lay, that contend so for a conditional Decree, grounded upon the creatures acting; for if the Lord had not loved and chosen till he had seen some worthiness in the creature, till he had seen some better improvement in us then in others, if the Lord had suspended to love and to chuse till then, O! what little hope might any creature have had, that know the contrary workings of his own heart? What little hope of being saved? But now, when all is of Free grace, and the Lord overlooks all unworthiness, and chuseth freely, and loves freely; O this is a ground of hope and great consolation.

Secondly,* 1.104 There is another ground of comfort and refreshment from this Doctrine; It doth as∣sure us that the Lord is very ready to be entreat∣ed, that the Lord is not hardly brought off to shew mercy to poor sinners, that there is not an unwillingness in God to this work; as unbelief, and the Tempter would suggest; why? It was that which was the purpose of God from everlast∣ing, I say, God from all eternity hath purposed it: It was the counsel of God, the great work of God, that which God spent his thoughts upon from all eternity; they were (as I may say) the first thoughts of the heart of God, to love, and pity, and to save, and to bring about that great work of saving sinners by the blood of Christ; this was the great contrivance of God; and it is a great ground of comfort and refreshment: A poor soul may doubt whether God be willing to

save, and willing to be reconciled to him that hath sinned so and so: O! This Doctrine doth comfort exceedingly; for certainly, if it were the great work of God from eternity, the Lord is not un∣willing now to do it. Christ tells his Disciples, That the Father himself loveth you: That is a ground of comfort; there was a love in the Fa∣ther towards you, before I made a request for you; though the Father now love you more, and better, yet the Father himself loved you, before I made any request for you.

Thirdly,* 1.105 This is another ground of great re∣freshment from this Doctrine, That the love of God towards his people, it is an ancient Love, a love that did not begin yesterday, a love that is not of a few years standing, but an ancient love, it is as ancient as eternity; it is as ancient as the Ancient of dayes; as ancient as God himself; no beginning but from eternity: O! That commends love exceedingly, when as love is an ancient love, when as one hath born love to such a Family through many generations, and hath provided love for such a family for many generations to come; that exceedingly commends the love of a friend, when a friend shall take care that there shall be an Estate entailed to such a family for many gene∣rations to come, that he should provide a portion for them before they had a being, O! that is an∣cient love, and that doth commend the love of a friend; and truly it commends the love of the Creator, and it is full of sweetness and Refresh∣ment that God hath loved his people from eter∣nity; love hath run down that long Tract of eter∣nity, and he hath provided a portion from eternity,

an inheritance from eternity; oh! that the Lord should make such provision for poor creatures, be∣fore they had any being, not only thousands of years but even from eternity before they had any being, when there was no world, no creature, no being, but only in the mind of God; that God then should chuse them, and provide an inheri∣tance for them; truly this commends the love of God, and makes it very sweet.

Fourthly,* 1.106 There is this ground of refreshment that the Doctrine holds forth; that this love of God to his people it is a distinguishing love; oh! that commends love exceedingly, when it is di∣stinguishing, when it puts a difference where there was no difference; that love that makes a diffe∣rence and so vast a difference when no difference, that love is very precious. See what is said in Hos. 1. 6, 7. For I will no more have mercy upon the house of Israel; but I will utterly take them a∣way. But I will have mercy upon the house of Judah, and will save them by the Lord their God, &c. See here at the very time that God said he would not have mercy upon Israel, he would have mercy up∣on Judah, and would save them; oh, how sweet was the discovery of that love? And truly, this is the love of God that this Doctrine holds forth, a distinguishing love, that when there was no diffe∣rence in the creature, and one not better then ano∣ther, and yet that God should take those, and chuse those, that were as bad as those that were left; oh! this distinguishing love, it is very sweet and hath a great deale of refreshment.

Fifthly,* 1.107 This Doctrine holds forth a ground of joy, there is a great deale of true grounded joy,

lasting joy, that may arise and doth arise unto the people of God, from the knowledge of this, that God hath chosen them and loved them from eter∣nity with an everlasting love, it doth administer the best ground of comfort that can be found in all the World. See that place Luke 10. 20. But ra∣ther rejoyce because your names are written in Hea∣ven. The knowledge of this speciall love, that God hath written the names of poor creatures in Heaven, it is a ground of unspeakable joy; re∣joyce not that the uncleane spirits are subject to you, why? they might rejoyce more in that then in any outward mercy whatsoever, that the unclean spirits were subject to them, for it is more then if all the men of the world were subject to them: ah, but yet, in this rejoyce not, rejoyce not so much in this, for here is a more lasting ground for your joy, that your names are written in Heaven; it will afford such joy, and will kindle such a flame of joy, as all the waters of affliction cannot quench. When a soul comes to know this, and can make out this, that his name is written in heaven, a soul may then rejoyce in every condition, rejoyce in Tribulation, rejoyce in Persecution, rejoyce in Poverty and distresse, yea, though they may loose all the comforts of life, yet when God reveals to them, that their names are written in Heaven, they may rejoyce, for they have a portion that can never be lost, an inheritance that can never be ta∣ken away from them, though they meet with ne∣ver so much scorn and reproach from the World, though men should cast out their names as vile, yet if their names are written in Heaven they may rejoyce, for their names are precious before God

when vise before men, and it is written there where it can never be blotted out; so that it doth administer matter of sound and sollid joy, such joy as will hold out and cannot be quencht with many waters.

Sixtly,* 1.108 Another ground of comfort that doth arise from the knowledge of our election is this, that we have and shall enjoy that great priviledge and benefit of the ministry and service of the holy Angels. When God comes to make out his love to the soul, why, it may conclude that the Lord hath given his Angels charge over them, that the Angels shall defend, and the Angels shall protect, and the Angels shall deliver from many dangers. See what the Apostle saith in Heb. 1. 14. speaking of the Angels: Are they not all ministring spirits, sent forth to minister for them, who shall be heirs of salvation. They that are chosen by God to an inhe∣ritance reserved in Heaven, they have the ministry of all the holy Angels while on earth; though we see it not with this bodily eye, though we see not the Angels how they ascend and descend, how they goe to Heaven and come from Heaven, yet it is matter of faith, the word of the Lord hath said they are all ministring spirits, for the good of the Saints; many a kindness the Angels doth us, and we are kept from many a danger by the An∣gels; He shall give his Angels charge, and they shall bear thee up that thou dash not thy foot against a stone: That is another ground of sweet com∣fort.

Seventhly,* 1.109 It doth administer this ground of comfort, that all that Gods people doe meet withall ••here in the world shall work for their good. God

will make an advantage of whatsoever his people doth meet withall. See what the Apostle saith in Rom. 8. 28. And we know that all things work to∣gether for good, to them that love God, to them who are the called according to his purpose. All things shall work together for good to those who are called according to his purpose; according to that ancient love in the bosome of God; all affli∣ctions, all crosses, all opposition, all persecution, the worst that Gods people can meet withall in the world, nay their very sins and failings and infirmi∣ties shall work together for good; the infinite wise God will make advantage of all, that all that they meet withall shall tend to the furtherance of his work, to the bringing about his purpose. All shall work together for good, yea for the best good, though they see it not for the present, but wait to the end, and by that time God hath done with his people, put all together and you shall see that all things shall work together for good; nay, we know it by experience, we have found that God hath brought good out of the greatest evill, and out of the greatest affliction. And this is to those who are called according to his purpose.

Eightly,* 1.110 There is another ground of comfort which ariseth from the Doctrine of election, which is this, that The Lord will shorten all the dayes of tribulation which they meet withall here in the world; the dayes of affliction, and dayes of tribulation shall be shortned for the Elects sake ▪ and it is a great refreshment and comfort, that God will shorten all the dayes of darkness, dayes of tribulation, they shall be shortned for the E∣lects sake; all their winter dayes shall be shor

dayes, dark dayes short dayes, there is an eterni∣ty of light a coming, a day that shall have no end, the Sun shall never set; but as for the dayes of darkness, of sorrow, affliction and tribulation, the Lord in mercy will shorten them: See what is said Matth. 24. 21, 22. For then shall be great Tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be: and except those dayes should be shortened, there should no flesh be saved; but for the Elects sake those dayes shall be shortned. But for the Elects sake all the dayes of publick calamity shall be shortned, dark dayes, sad dayes, such a sad day as the Jewes saw when Jerusalem was taken by Titus; it is spoken first of that dark and sad day to the Jewes, when so many millions of them perished, such tribulati∣on as never was, and if the Lord should not shorten those dayes, no flesh should be saved, that is, not one of them would have been left alive upon the earth, those dayes were so dark and so sore, but for the Elects sake those dayes of tribulation were shortned. And so all the dayes of calamity that Gods people meet withall, those dayes of distress, yea dayes of publick calamity, and the dayes of their particular afflictions, yea every dark day the Lord will shorten; the Lord in mercy will shor∣ten the dayes of their affliction; and that is a great comfort to them, that though their dayes of affliction be very grievous, the Lord in mercy will make their affliction dayes to be but short.

In the ninth place,* 1.111 there is this comfort that doth flow from the knowledge of our election, that the Lord will certainly avenge the cause of his people. The Lord doth take notice, and he will

avenge all the wrongs that any of his elect people doth meet withall in the World. See Luke 18. 6, 7. And the Lord said, heare what the unjust Judge saith, and shall not God avenge his own elect which cry day and night unto him, though he beare long with them, I tell you that he will avenge them speedi∣ly. I tell you, saith Christ, that he will avenge their cause and all their wrongs and injuries that they meet withall in the World.

In the tenth and last place,* 1.112 there is this ground of comfort, that the Lords people, those whom he loves from eternity, they shall never fall away from him, never be plucked out of his hand, it is an im∣possible thing that they should perish. This is a mighty ground of strong consolation which they rob poor souls of that doe plead for conditionall election; the condition to be performed by the creature, it is alwayes at uncertainties to the end of a mans life, whether he shall continue and per∣severe or no. But now the Doctrine of free and absolute and immutable election doth afford this ground of comfort, and the knowledge of our be∣ing in Gods election doth assure us of this, that not any of Christs Sheep shall perish, they shall never be drawne off from Christ, never be drawn off from following Christ their Shepherd, from laying him as the foundation of their life and hap∣pinesse. Oh! what need have we to get such a ground of comfort in these back-sliding times? when so many that make a profession doe swerve from their profession, and make shipwrack of their profession of faith; But notwithstanding (saith the Apostle) the foundation of God standeth sure, having this seal the Lord knoweth those that are his.

Though never so many that make a profession fall away, yet the foundation of the Lord stand sure; and therefore in Math. 24. 24. See what Christ saith, for there shall arise false Christs, and false Prophets, and shall shew great signes and wonders, insomuch that (if it were possible) they shall deceive the very elect. Christ speaketh of the latter dayes, a prophesie of our times, that there should arise some that should doe great wonders, and be false Christs, that shall indeavour to take men off from looking to the true Christ that was crucified at Jerusalem, and is risen againe, false Christs that shall put you upon it to looke to a Christ within you, and they shall come in such a way, if it were possible that they should deceive the very Elect, but is it not possible that the people of the Lords Election should fall finally; they may fall for a time, we know not what sinfull practises Gods people may fall into if the Lord leaves them, and what errour in judgment if the Lord leaves them; but it is not possible that they should be drawne a∣way for ever; for the Lord will bring them back againe to the right Christ, it is not possible that they should fall away totally and finally, for the mighty power of God is ingaged for their securi∣ty, You are kept by the mighty power of God through faith unto salvation. If it were in our own hand it were not possible that we should be kept, we meet with so much from within, from an unbeleeving heart, and so much from without, but you are kept by the mighty power of God through faith to sal∣vation. My Father holds you, saith Christ, and I hold you, and no man can pluck them out of my Fa∣thers hand. And so you see the third particular

that this doctrine of election doth administer ma∣ny grounds of strong consolation, and great re∣freshment to the people of God.

I come now to the fourth particular propoun∣ded, and that is this.

That notwithstanding this Doctrine doth admi∣nister so much ground of comfort, yet, The Lords people may meet with many temptati∣ons about the Doctrine of Election.* 1.113

They may meet with many temptations, both about the election of others, and their own election.

First,* 1.114 They may meet with many temptations about the election of others.

And first of all, this may be a temptation, a soul may be prying by the eye of carnall reason in∣to this great Mystery of Gods eternal purpose and counsell, it is possible that the people of God may suffer much this way, and by this may be brought into great temptations and snares, by giving way to carnall reason and setting carnall reason on work to look into this great mystery, and to desire and covet that their reason may be satisfied; this proves a great snare and a great temptation to men when they shall goe about to satisfie their carnall reason, and shall be unsatisfied in that they cannot apprehend to be according to reason; if their reason be not satisfied they cannot rest in the purpose and decree of God; oh! this leads many a poor soul into great snares and great temptations.

And as a remedy against this temptation know this,* 1.115 let us know, that God is no bound to give an account to our reason, of any of his actings. He giveth no ac∣count of his matters, saith Job. God is not bound to give an account to the creature, he is absolute

and free, and is not bound to give an account to our carnall reason.

Besides, Let us know this, that our reason is a corrupted and a crooked rule;* 1.116 and shall we goe about to measure the counsell of Gods purpose and his acting from eternity by our crooked rule, and not subscribe to them unlesse we make them out by our crooked rule? Oh! let us know, that when this temptation presents it self, our reason is a crooked rule, and Gods rule strait; and our rule being crooked we must not goe about to measure Gods actings and purpose by our reason.

Thirdly, As a Remedy against this, know that though our reason were never so strait,* 1.117 yet there are many things in God that are too deep for us to find out. Though our reason be not crooked, though it be spirituallized, there are many of the wonder∣full mysteries of God that we cannot compre∣hend; though they are not against spirituall rea∣son, yet they are above our reason, that it is not possible, and so long as in this state we cannot com∣prehend them; it cannot be made out to our rea∣son those wonderfull mysteries of God; there∣fore we must not goe about to search them out by our reason, and be disconted because our reason is not satisfied; but we must rest satisfied in the will of God, & admire that which we cannot com∣prehend; know that God is not unrighteous, if he chuse one and leave another, he is not unrighteous though we cannot make it out to our carnall rea∣son; but oh let us stand and wonder and admire as the Apostle did, he could not satisfie his rea∣son, but he stands and admires and cries out, oh the depth of the wisdom and counsel of God! how

are his wayes past finding out?* 1.118

Secondly,* 1.119 carnall reason may put us upon some other temptations; a soul may be tempted ex∣ceedingly about that way of God, his chusing some and not taking all; a gracious heart may meet with this temptation, and be much disquieted with this; oh! why will not God save all the World? he saves some men, but oh! why will not God save all? we think it had been better if God had saved all, there is mercy enough in God to save all, and there is enough in the death of Christ to save all, his blood hath price enough and vertue enough to satisfie for a thousand worlds; why then would not God save all?

To silence this temptation,* 1.120 that it is infinite grace that God saves any; when we consider what the lost condition was that man brought himselfe into, what strangers and enemies how desperately bent and set against God: Oh! the indignity that hath been done to God by the sons of men! oh! what free grace is it that God will save any? we should rather stand and wonder that God will save so many thousands yea millions, when as he might have left all in condemnation. Oh! let us not wonder that God hath not saved all, but wonder that God hath saved so many; and that any of us are in the number of those that are saved.

And further,* 1.121 to silence this temptation; why? say that the fault is not in God, the fault is in the creature; thy destruction is of thy self; Gods pur∣pose is not the cause of any mans destruction; no, man brought destruction upon himselfe, and man bringing destruction upon himself, God

may chuse whether he will save him or no.

And we may say further for the clearing of God,* 1.122 that God doth lay blocks in mens way to keep them from running to hell; he layes many commandements and many promises to keep men from sinning; God put many morall barrs in mens way, though the Lord is not pleased to work pow∣erfully and overcomingly, yet there are many barrs that God doth lay in mens way to keep them from sinning, so that mens own consciences shall witnesse that their destruction is of themselves.

Yea I may say further for the clearing of God;* 1.123 that God doth afford means of life, and meanes of salvation; there is sufficient means afforded to a great part of the World, if not to all; I say there is sufficient meanes afforded for bringing men to life and salvation, to those that sit under the Gos∣pel. Though it is true, the Lord doth not alwayes nor to all men make them effectuall infallibly, yet I say there is a sufficiency in the means, if there were no lett in the creature, but that the Lord doth not make those means afforded to us effectuall, infallibly to bring men to life and salvation; therein we must rest in the good pleasure of the Lord.

Againe,* 1.124 this is another temptation; why doth God chuse this man and not that man? why Peter and not Judas? Judas sin it was no greater then Peters sin. Judas betrayed Christ, Peter denyed Christ and is forsworne; now that God should chuse one man and not another; why this man and not that man?

To silence this temptation, we must know that the Lord is free, and mercy it belongs to him, and

he may shew it where he pleaseth. As for this God will give no account to the creature, why one man and not another, why the Lord will shew mer∣cy to one man not to another.* 1.125 You know what Christ saith, There shall be two men in one bed, the one shall be taken and the other left; two women shall be grinding together, the one shall be taken and the other left; two men shall be in the field, the one shall be taken and the other left. Two in the same con∣dition, the one taken and the other left. And for this we must rest in the good pleasure of God, and nothing else will quiet our spirits, if we doe not rest in the good pleasure of God, for God doth no wrong to the creature, if he doth love one and not another.

And it is a strange thing, that we in our carnall reason will abridge God of that, which we will take to our selves, and that is to love where he please; if you love one more then another, you are not bound to give any account of it; and men take a liberty to bestow gifts upon one and not up∣on another. And let not us bind the Lord from that which we will take to our selves, to love one and not another. And truly if we doe not rest in the good pleasure of God in this, we shall but disquiet our spirits, and meet with no satisfa∣ction.

Againe, Gods people may be tempted concern∣ing their Relations,* 1.126 their children. Oh many Pa∣rents have many thoughts, whether God loves their children or no, and whether their children be chosen of God from eternity; and especially at some times. As when God comes to take away children by death, then the temptation sets upon

but especially when children goe on in the wayes of sin, Parents they pray and wait, and they see no fruit, but still they goe on in the wayes of sin. It may be the Parents dye and leave their children going on in sin, and see not the fruit of Gods electing love, nor the fruit of Covenant mercy, then this proves a sore temptation to them.

Now to silence this temptation,* 1.127 know that there is no beleeving Parent, but he may have hope of his children, even of all his children while they are young, before growne up to renounce the Co∣venant: If God take away any of your children young, no Parent but may have hope concerning his children in the Covenant made to beleeving Parents, I say they may have hope, the Covenant of God will relieve in such a case.

Ah, but when children doe grow up, and Pa∣rents see that they walke in wayes that are evill, and are contrary to God, and are far from God, yet believing parents may believe that notwith∣standing that, they may belong to God; I say notwithstanding for the present they are far from God, and walke contrary to the Lord, yet they may be known to the Lord, and in his due time he may bring them in. And Parents should not give over the use of the meanes, and though Parents should wait all their dayes, and pray and plead the Covenant, and desire to see the fruit of Gods Covenant, and should not see it, believers they may dye in hope, the Lord he may bring in Prodi∣gall children; the Lord he may doe them good afterward, when you are dead and gone, he may bring some of your good counsells and exhortati∣ons to their remembrance; he may afterward

when you lye in the dust, bring to remembrance some of your words, and may make them work powerfully upon their hearts. Believing Parents may still dye in hope, though they see not the fruit of the Covenant, though their children may be at a great distance from God, the Lord may bring them in, and you meet with them with comfort at the last day.

There is one Temptation more concerning o∣thers which I shall but touch, and that is this: Is not the Gospel Preached to all? and are not all commanded to believe? and is it not declared that whosoever doth believe shall be saved? what∣soever man or woman in the World doth believe shall be saved; yea, doth not the Scripture say, that God would have all men to be saved, and come to the knowledge of the truth?—The soul may thus reason with it selfe, how can this stand with Gods purpose and decree and election? If there be an absolute immutable unchangeable election, how can it be declared that whosoever believe in Christ shall be saved; whereas if men be not ele∣cted, they cannot be saved, and if elected, they shall be saved, though they doe not believe. Thus the temptation may work.

I Answer, notwithstanding Gods secret pur∣pose, the Gospel may and must so be preached; and yet there is no deceivablenesse in God, no∣thing but truth and sincerity in God: for you must know that we are to walke by the revealed Will of God. And all men shall be judged by the re∣vealed Will of God. Now what is the revealed Will of God, why, that we believe in the name of his Son Jesus Christ, declaring that whosoever be∣lieveth

shall be saved. And God will certainly make good that word; whosoever doth believe shall be saved. Never any in the World that came in∣to Christ and believed on his name, but was saved. Notwithstanding the secret decree and purpose of God, and there is no man but may claime life and salvation, upon those tearmes on which the Scrip∣ture doth hold forth life and salvation, and that is beleeving in Jesus Christ.

Objection. But, God would have all men to be saved, and come to the knowledge of the truth; why then sure there is no election.

I Answer, That Scripture doth but hold forth, what the thing is which is well pleasing to God, that men return to the Lord, and that they believe in the name of Christ, which is the way to salvati∣on, this is a thing that is pleasing to the Lord; not that God wills it with an effectuall operative will, for then it must needs be: But it only holds forth what is pleasing to God, not that God will bring all men to repentance, not that God will worke faith in all men, therein God will be left free to his good pleasure; he wills it not with an abso∣lute will, for then it must needs be.

Question. But you will say, what are the Wills of God contrary one to another? hath God a will and a will? hath God a revealed will, that he will have all men to be saved, and is his secret will contrary to his revealed will?

I Answer, no, Gods wills are not contrary to one another. To say God doth delight, and it is a thing pleasing to him, that men doe believe and return to the Lord, and take hold of Christ; and to say that God is not pleased to work this in the heart, is no contradiction.

The Gospel declares that this is well pleasing to God, that men doe returne to him, and believe in Christ; and the Gospel doth declare, that who∣soever doth beleeve shall be saved. Now if God should condemne any man that doth beleeve in Christ, then God should walk contrary to his will.

But to say, God doth approve of these things, they are excellent, and so he wills them, that is he delights in them; and yet to say, God is not plea∣sed to work this in every mans heart, there is no contradiction. And thus we should labour to si∣lence those temptations which our carnall reason may make concerning this great mystery of Gods election; you see what temptations Gods people may meet withall concerning the election of others.

Matth. 15. 24.

I am not sent, but unto the lost sheep of the house of Israel.

SERMON XIIII.

THere are more sore temptations that Gods people may meet withall con∣cerning their own Election.

First,* 1.128 A poor soul may be thus tem∣pted, that it is an impossible thing for it to attaine to the knowledge of Gods love; this is a secret, this is that which was transacted in Heaven, and therefore sure it is not possible for me to attain to the knowledge of this, that the Lord hath loved me, and hath written my name in the book of life. Men may have some good hopes of it, but surely, saith the temptation, it is presumption for any man to think or say, he may come to assurance, that the Lord hath written his name in the Book of life; for there are these two things against it.

First, Secret things belongeth to God.

Secondly, No eye hath seen what is done in

Heaven, and if eye hath not seen it, how shall I attaine to the knowledge of it?

In Answer to this temptation, know and consi∣der that many of the Saints of God hath attained to the knowledge of Gods eternall love, and hath risen to this assurance, that the Lord hath loved and will love with an everlasting love. The Apo∣stle Paul did attaine to it, and he gloryes in it; yea then, when he speaketh in the person of all the Elect of God. Rom. 8. 33. Who shall lay any thing to the charge of Gods elect; it is God that justifieth: Vers. 34. Who is he that condemneth; it is Christ that dyed, yea rather that is risen again, who is even at the right hand of God, who also mak∣eth intercession for us. Vers. 35. Who shall separate us from the love of Christ? He stands up to chal∣lenge all the world, and the powers of darknesse, who dare lay any thing to the charge of Gods Elect? And in the 38. verse see what he further saith, For I am perswaded that neither death, nor life, nor Angels, nor Principallities, nor Powers, nor things present, nor things to come: Vers. 39. Nor height, nor depth, nor any other creature shall be able to se∣parate us from the Love of God, which is in Christ Jesus our Lord. So then you see, it is a thing not impossible to attaine to the knowledge of Gods eternall electing love.

Nay, it is laid upon all the Saints as a duty to seek after the knowledge of it, 2 Pet. 1. 10. Wherefore the rather brethren, give diligence to make your calling and election sure, for if you doe these things, ye shall never fall. So then election may be made sure, and it is a duty which lyeth upon all believers to strive after, that they may make their

calling and election sure. Now if it be so, that this is a thing that may be attained unto, and that the Saints hath attained unto, and a duty which all the children of God are put upon, then certainly this is a temptation; and know it is a temptation, that it is an impossible thing for any to attaine to the knowledge of Gods electing love.

But Secondly,* 1.129 The second temptation concer∣ning our election may be this, a poor soul may be thus tempted; it is true, there may be the know∣ledge of Gods love, and many of the Saints have attained to this knowledge, but as for me I have no certainty; I have striven, and I have waited upon God, and sought for assurance, but I have not attained it; and therefore I am ready to con∣clude, surely the Lord hath not loved me, others sought and they have attained, and have assurance; I have sought and I cannot meet with assurance of the love of God, and therefore certainly the Lord hath not loved me.

I Answer to this temptation, know, that thou canst not conclude that God hath not called thee effec∣tually because thou hast not assurance, and if thou canst not conclude that God hath not called thee effectually, because thou hast not assurance, much less canst thou conclude, that God hath not chosen thee from eternity, because thou hast not assu∣rance.

But Secondly, In answer to this temptation, hath not the Lord given thee a heart to close with Christ, as held forth in the Gospel to poor lost sinners? hath not God made thee willing to ac∣cept of Christ? hath not the Lord in some mea∣sure inabled thee to cleave to Christ? and dost

now resolve to cast thy self upon Christ, to venture all upon Christ, even thy eternity? why then know, here is that which gives the essence the be∣ing of faith? this accepting of Christ held forth in the Gospel with thy resting upon him, it is the be∣ing of faith, and this faith is no other, but the faith of Gods elect, the fruit of Gods electing love, it springs from that eternall love which chose his people unto salvation through faith; and therefore though there be not the comfort of faith, (assu∣rance is the comfort of faith, the flower that grows upon the fruit of faith) yet if there be that which gives the being of faith, thou mayst not con∣clude, that the Lord hath not loved thee, because thou hast not assurance.

Thirdly, In answer to this temptation, thou sayst thou hast no assurance of Gods electing love, and therefore thou concludest that God doth not love thee. As thou hast no assurance that God hath chosen thee, so thou hast no knowledge of the contrary, and mayest not conclude the contra∣ry, that God hath not chosen thee; for if thou shouldst so conclude, thou mayest lye against the truth; and therefore cease to draw any conclusi∣ons of that which is not knowne to thee; and give up thy self to doe the revealed will of God; and what is that? but that thou take hold of the offer of salvation and receive Christ, that you believe in the name of his Son, for this is his commandement, 1. Joh. 3. 18.

But Thirdly,* 1.130 this temptation may arise in the soul, namely, a desire that God would give it a signe, an extraordinary signe, it resolves it cannot believe, and will not believe unless God give it••

signe. This is a temptation that some of Gods people hath met withall.

To answer this temptation, know that it is not Gods ordinary way to give satisfaction to the soul concerning his love, by giving an extraordinary signe; it is true the Lord may sometimes, in some cases condescend to his people, and may give an extraordinary signe; yea the Lord may and hath prevented his people sometimes with an extraor∣dinary signe to prevent their unbeleefe when they have not asked a signe: You have heard of that woman that sometime lived in Cambridge, that was many yeares in a tempted condition, and being sorely afflicted one day, she took up a glasse in her hand and cast it against the ground with this ex∣pression, I am as surely damned as this glasse is bro∣ken, and it pleased God so to order it that the glass was not broke, which was to the conviction of her unbeliefe. I say the Lord may give a signe, yea when it is not asked, but it is not Gods ordi∣nary way; but now for a soul to stand it out with God, that it cannot beleeve unless God doe give it some extraordinary signe; oh this is a tempting of God, and the Lord may leave such a soul for e∣ver in its unbeliefe, when it shall take up such a resolution that it will not believe though it hath the promise unless it hath a signe; the Lord I say may leave such a soul in its unbeliefe.

And further in answer, It is true, this was Gods way formerly to satisfie his people by a signe, by some extraordinary signe and vision; but now since the coming of Christ, God hath chosen to speak to us by his son, see Heb. 1. 2. God who at sundry times, and in divers manners spake in times past un∣to

the fathers by the Prophets, hath in these last dayes spoken unto us by his Son. God formerly did reveale himself in an extraordinary way, he did appeare sometimes and spake mouth to mouth to Abraham and Moses, that was Gods way then; but now God hath chose to speak to us by his Son, God speaks by Christ, and Christ speaketh by the Scripture, heare him, faith the Father. Now Christ hath laid down a rule for our faith and for our obe∣dience; and know this, that Jesus Christ by his Spirit can so make use of the word, that it shall give as cleare and evident satisfaction to a soul concerning the love of God, as if God should give a signe, as if God should speak immediately from Heaven. When the Spirit of the Lord will make use of the word of grace, it shall satisfie the soul as fully of his love, as if the Lord did appear from Heaven, and speak to the soul mouth to mouth.

Further, One thing more I shall speak to this Temptation; you that desire a sign, and would have an extraordinary sign that God loveth you; why, know that God hath given you a signe; we have signs as well as our fore-fathers had, what is the water in Baptisme, but a signe to us? and the bread and wine in the Sacrament, but a signe to us? that Ordinance of the Supper which we are par∣takers of this day; the Lord hath condescended to us to give us a signe, the bread is a signe, and the wine is a signe, and the sitting at the Lord Table a signe, it is a signe unto faith, to every beleeving soul; these are signs that God hath loved it from everlasting, and set it apart for communion with himself, that he hath loved us and given his Son for us, that Christ hath loved us and given his

blood for us, that he is reconciled and hath set us at his Table, and we shall sit with him in his King∣dome; here is a signe though not unto sence, yet here is a signe unto faith. We think that Abraham and the Prophets they were happy, in that God did appear to them from Heaven, and spake to them immediately. When God appeared to Abraham, and he called to him out of Heaven, Now I know that thou lovest me, and I have sworne by my self, in blessing I will bless thee: You think that Abraham and the Prophets were happy, that he should tell them, that he knew they loved him, and that he would love them, and would bless them. But know it of a certaine that he hath dealt more gra∣ciously with us under the Gospel, then with them, in this very perticular in which we desire a signe; in giving us these gracious signes; for it was but seldome that God gave them a signe, very sel∣dome, and it was but to some of them, Abraham and the Prophets and Patriarks; but now it is Gods ordinary way to give us a signe, that which was very rare to them, God hath made to us a standing ordinance, so that we have a signe conti∣nually before us; as often as we brake the bread and drink the wine, the Lord gives a signe to faith, and speaks to faith his everlasting love. And therefore take heed that we doe not tempt God to seek another signe. What saith Christ, Math. 12. 39. The Scribes and Pharisees desired to see a signe from Christ, vers. 38. An evill and adulte∣rous generation seeketh after a signe, and there shall be no signe given to it, but the signe of the Prophet Jonas. They would not accept of the signe that Christ gave them, no, they would have other

signs; They are an adulterous Generation, saith Christ, and they shall have no other signe, but the signe of the Prophet Jonas. So when we are seeking for other signes, and oh that God would worke extraordinary signes! why, saith God, they shall have no other signes then the signe of the bread and wine and water, these shall be sealing signes. And know, whereas we think some extraordinary sign should convince us and overcome our hearts, such is the unbeleefe of our hearts, that if we doe not believe when God gives us his word, and these signes, neither would we believe if God should speake in some extraordinary way from Heaven. They have Moses and the Prophets, saith Christ, if they will not heare them, neither will they hear if one rose from the dead. Dives he was desirous that one should goe from the dead to his Brethren; oh no, they have Moses and the Prophets, if they will not believe them, neither will they believe though one rose from the dead.

Fourthly,* 1.131 Another temptation may be this; 〈◊〉〈◊〉 desire to be out of the World, that so a man may know what that state is which God hath ordained him unto; there may be such a temptation as this, a hasting to dye, and to goe out of the world, that so men might know what their state in another world is, what it is that God hath decreed and purposed concerning them.

I answer, There is abudance of folly in this; for let me say to such a soul under such a temptati∣on, 1. Either thou hast assurance of Gods eternall love, or else thou hast it not; 2. Thou knowest not but that thou mayest have it; or 3. Thou de∣spairest of ever having it.

Now to the first, If the Lord hath given thee any evidence of his love, and any hopes of blessed∣nesse in the World to come, thou dost very ill thus to make hast to be possessed of that which the Lord hath given thee, thou shouldst rather waite the Lords time. Remember, what the Scripture saith, He that believeth maketh not hast. If thou hast faith, if thou hast any hope of a blessed state in the world to come, take heed that thou dost not make hast, thou shouldst rather covet and desire to do that which is thy work before thou goest hence, thou shouldst desire an opportunity of lifting up the name of the Lord before the Sons of men; now there is no such opportunity of making the name of the Lord glorious in the grave; and therefore thou shouldst rather desire to know thy work and to doe thy work before thou goest hence.

Secondly, If it be so that thou hast no evidence of Gods love, not any knowledge of it for the pre∣sent, yet thou art not without all hope; why then, what a folly is it to desire to be out of this world, that thou mayest know thy state. Surely thou go∣est out of thy way, that is not Gods way to come to the knowledge of what God hath purposed con∣cerning thee, thy way is to give all diligence while here, not to desire to go into another world to know what it is; but it is thy duty to give all diligence before thou goest, to make thy calling and election sure, to wait upon God with all thy might.

Thirdly, If it be so that thou hast no hope, but thou disparest concerning the love of God; Oh I shall never attaine to the knowledg of Gods love; why then it is despairing madness, it is beastly and

unreasonable madnesse in thee to hasten thy end, to desire to remove out of this world before the Lords time, that so thou mayest know thy worst, I say, that is madnesse and folly, for so long as thou art in the Land of the living, thou art in a state of possibility; no poor sinners how vile soever, but while in the Land of the Living, they are in a state of possibility, for as I said before, so againe, that even reason and a mans conscience will tell him, that it is not possible that he should know that the Lord hath rejected him; and therefore for any man to say it is impossible that he should be saved, and have no hope, that man lyes against consci∣ence and against truth, to conclude that which the Lord hath not revealed; and therefore while in the state of life, you are in a state of possibility, and oh! what madnesse is it for a man to put him∣self into such a state where there is no hope, no possibility?

Fifthly,* 1.132 There is another temptation concern∣ing our own election, which is this; If God hath decreed all things, his purpose must stand, why then his purpose cannot be resisted, God hath pur∣posed whatever falls out in the world, he hath de∣creed it; and therefore we cannot withstand it, if we doe sin against God we cannot helpe it, God hath purposed it, he hath purposed all things: and therefore why doth God find fault, why doth God punish the sons of men, we cannot helpe our sinning against God. That cavill is raised in Rom. 9. 19. Why doth he yet find fault? for who hath resisted his will?

I answer, Gods decre doth not necessitate any man, doth not compell the will; no, when he

decrees to save his people and bestow faith upon them, he doth not compell the will, but sweetly inclines the heart. And so God doth not com∣pell the will of men to sin, Gods decree is not the product of mans sinning; it is true, God suffers it so to be, but mans will it is voluntary in the com∣mission of sin, and it is that which he chuseth, that which he delights in and loves; and this is the condemnation, Gods decree is not the cause of mans sinning, no, mans own perverse will is the cause of all sinning. And therefore let no man say, he is tempted of God, for no charge no blame can be laid upon God. It is true, Gods secret abso∣lute will cannot be resisted; but Gods revealed will (which is mans rule) may be resisted, and is resisted, and that shall be their condemnation. Gods secret will is not knowne, but it is evident men may resist Gods revealed will. Ye stiffe neck∣ed and uncircumcised in heart, and eares, ye doe al∣wayes resist the Holy Ghost; as your Fathers did, so doe ye, Acts 7. 51. So that the Spirit may be re∣sisted, and Gods will may be resisted, that will which is our rule may be resisted, and is resisted, and that freely and voluntarily by mens own will, and they are not ordained to it by any of Gods de∣crees: And therefore cease to lay the blame on God, for man shall one day see that his sin is his own, and his condemnation his own.

Sixthly,* 1.133 There is another temptation that may arise from Gods decree, and it is a temptation to this hour. A man may thus reason, if God hath decreed that I shall be saved, then I shall be saved, I shall be saved without my striving, what need I make such a stir; if God hath decreed that I shall

be saved, then I shall be saved though I goe on in sin, Gods decree and purpose cannot be hindred; and therefore if I be chosen to life and salvation, I shall be saved without my own striving, without taking paines, and I shall be saved whatever I doe.

This is a desperate temptation, and I shall speake something to it. Thou sayest if God hath decreed thy salvation then thou shalt be saved and must be saved without thy pains, though thou ta∣kest no paines to look after Christ, and believe and repent as others doe.

To this I answer: First, though God hath pur∣posed thy salvation, and though thou beest in the number of his chosen, yet without thy striving and wai••ing upon God in his own way, thou canst not attain to the knowledge and comfort of it; and is this nothing for a man to goe all his dayes (though he be chosen) without the knowledge of Gods love, and goe under fears, and be in bondage all his dayes? is this nothing, though chosen, so long as thou fittest still thou canst not know it, and so not have the comfort of it? But,

Secondly, God hath joyned the meanes and the end together, know that; so that one cannot be without the other. Thou sayest if thou beest elected then thou shalt be saved, thou concludest concerning the end; and I say, if thou beest ele∣cted then thou shalt certainly be brought to be∣leeve in Christ and become a new creature. The meanes it is purposed by God as well as the end, God hath decreed to bring his people to life and salvation this way, by believing; in the way of faith, and in the way of repentance, and in the way

of holinesse, you shall be saved; and truly it is as impossible for them to goe without faith, to be in an unrenewed condition all their dayes, as it is im∣possible for those to be saved that are not elected; yea I may say notwithstanding Gods decree, not∣withstanding Gods election, yet if thou dost not beleeve in Christ, and be not a new creature thou canst not be saved, if thou dost not get faith and holinesse thou canst not be saved. The Apostle he reasons so in Acts 27. God tells the Apostle there, that the lives of them all should be saved, and at vers. 30. 31. When the Ship-men were about to flee out of the Ship. Paul said to the Centurion and to the souldiers, except these abide in the Ship ye can∣not be saved. Because as God purposed the end, as that they should be saved, so he purposed that they should be saved that way, by staying in the Ship. And so notwithstanding Gods decree, if thou get∣test not faith in Christ, and beest not a new crea∣ture, thou canst not be saved.

And to that which thou sayest, it is not of him that willeth nor runneth, but God that sheweth mercy; and therefore why should I strive for life and salvation?

I deny that, that God will save thee without thy striving: It is true, it is not for thy faith and repentance that God will save, but without these God will not save; this is the way by which God saves. You would think he were an unreasonable man that should argue thus, God hath decreed how long I shall live, whether twenty, thirty, for∣ty, or sixty yeares, the period is appointed by God, and therefore it matters not that I eate. Now if God hath appointed a man should live

so long, he hath also appointed that you should use the meanes. Hezekiah he knew how long he should live, I will add unto thy dayes fifteen yeares, 2 Kings 20. 6. It had been strange reasoning for Hezekiah to say, I will neither eate nor drink for Gods purpose must stand; as God hath purposed the end, so he purposed the means; so that the means and the end are joyned together.

But thou reasonest further; that if God doth decree that I shall be saved, why then I shall be saved though I goe on in a way of sin.

First of all, here is a grosse mistake of Gods de∣cree; God doth not decree to save any man what∣ever he doth, though he all his dayes goe on to destroy himselfe; God never made such a decree, no, Gods decree is to save men from sin as well as from wrath. If God decrees to save any man from wrath, he decrees to save that man from sin: As it is impossible that that man should goe to hell that God decrees to save, so it is impossible that that man should wallow in sin.

And oh what great ingratitude? to say, though I goe on in sin I shall be saved, if God hath de∣creed it. Oh great ingratitude! As if a child should say, my father hath entailed a great estate upon me, and I cannot goe without it though I doe all that I can against him; oh! is this the part of a child? sure of a bastard and not a child! oh horrible ingratitude!

Nay, let me say there is madnesse in it; there is this madnesse, as if a man should say, God hath purposed how long I shall live, and it matters not though I stab my selfe, and though I run into the Sea, I shall live so long as God hath purposed;

oh! such desperate madnesse is in many men when they reason about Gods decree.

The seventh and last temptation, is a tempta∣tion of despaire,* 1.134 which some of Gods people may be exercised withall; and thus they may reason, if the Lord hath not purposed my salvation, if he hath not decreed my salvation, them I cannot be saved whatever I doe, though I take never so much paines, and strive never so much; though I seek faith and repentance, yea though I doe be∣lieve, and though I doe repent, yet if God hath not decreed my salvation I cannot be saved.

To this I answer; that Gods decree and pur∣pose shall never infringe the truth of any pro∣mises that he hath made; now he hath made a promise, that whosoever believe in Christ shall be saved: Now Gods decree shall not infringe the truth of this promise; and there is no man upon earth that shall believe in the name of Jesus Christ, but he may claime life and salvation upon Gods promise, and it shall be made out to him.

And let me say further, that thou dost not take the right course to begin at Gods decree: Oh! this is a discouragement, this will keep thee off from the use of the meanes; if I be not elected I cannot be saved, thou takest the wrong course to begin at they election, who taught thee this way? God never taught thee so; it is from Sathan who endeavours to pussell thee in thy way. Though there be such an election, and the Saints have much comfort when they doe know their electi∣on, yet you must not begin with election, but know that you must walk by Gods revealed will, and

look to Gods revealed will; if thou art called to faith and to believe, thou art not amongst the lost ones, and art called to life and salvation; and therefore look to the revealed will of God, so long as a man is in the state of unbeleefe it is not possible that he should know what God hath de∣creed concerning him. Therefore doe not begin at election; this is for a man to covet to set his foot upon the highest step of the Ladder before he sets it upon lowest. When a man is in his youth he doth not know whether God hath purposed old age for him, and because he does not know it, he is not discouraged from the use of the meanes; and so I say, in a state of unbeleefe thou canst not know that God hath loved thee, but this should not discourage thee to waite upon God in the use of the meanes, giving up thy selfe to his reveal∣ed will, which commands thee, and all the Sons of men, to beleeve in Christ. And as I said, so I say againe, that there is no man that ever beleeved in Jesus Christ but he was saved; and therefore it is madnesse and folly for a man to say, though I beleeve in Christ, I shall not be saved if God hath not purposed it, I tell you there is none that ever did beleeve in Christ but was saved, and any that doe beleeve to the end of the world, may goe to God and challenge him upon his word: Nay, I may say, if Judas had beleeved and repented and turned to the Lord, Judas had been saved.

Question. But you will say, If I be not elected, I cannot believe, it is in vaine for me to take pains; if the Lord hath not purposed to give me faith, I shall never be able to work it in my own heart, and therefore in vaine for me to temper with my own heart.

I Answer. That thou dost not know that God hath not purposed to give thee faith, and there∣fore thou art bound to wait upon the Lord in the use of the means. And that thou hast not faith, do not lay it upon God, though it be true; Faith is his gift, yet God doth hinder no man from believing, God layes no Blocks in any man's way: Nay, there is a great deal that God doth to bring men unto Faith, what means doth God use? What workings are there? What stri∣vings of the Spirit? What Invitations? What Exhortations? the Word of the Lord is full of them.

And let me say further, that if the Lord hath given thee a heart in good earnest to desire the gift of faith, the Lord will certainly give it out to thee; I say, if the Lord hath set a man's Heart and Will to the Lord, that a man doth from the heart desire Christ, that great gift of God, the Lord will certainly give the gift of Faith; If thou knewest the gift of God, and did ask of him, he would have given thee living water: John 4. 10. If there had been a Will in thee to have desired it, he would have given thee Water of Life; But if there be not a Will in man to have Faith; Nay, the heart of man doth secretly oppose it; why, then let not man lay the fault upon God; But if the Lord hath given a Will, and a man's Will be not against the Lord, then there is a be∣ginning of God's work, and the Lord will cer∣tainly give out the gift of Faith, and Christ, to a poor Soul, that shall be found waiting upon him.

And thus you have seen the several Tempta∣tions that may arise from the Doctrine of E∣lection.

Now followeth somthing by way of Answer and Direction, for the preventing and silencing of all Temptations of this Nature.

Matth. 15. 24.

But he answered and said, I am not sent, but unto the lost sheep of the house of Israel.

SERMON XV.

I Come now to lay down some general Rules for the silencing and overcoming of all Temp∣tations of this Nature concer∣ning Election.* 1.135

And the first Rule is this;* 1.136 Take heed that we do not give way to carnal reason: that we do not set carnal Reason on work to finde out this great and wonderful Mysterie; take heed of the very beginnings of carnal reason; when you begin to reason concerning Election, as to the causer of it, why God should chuse one, and refuse another; Seek not to satisfie Carnal Reason in this; for know, that there is an infinite distance between God and the creature.

And therefore for the silencing of Carnal Reason;

Consider first of all, That he is God, and thou art man; therefore do not quarrel and contend with God, and seek to bring down God to satisfie thy reason in this; Rom. 9. 20. Nay but, O man, Who art thou that replyest against God? Shall the thing formed, say to him that formed it, why hast thou made me thus? The Apostle he brings in this for the silencing of carnal reason, that is too busie in prying into God's Election, and will not be satis∣fied unless he hath a reason; Man, Who art thou? consider that thou art man, that thou art but a child of Adam; and remember that as thou art man, so he is God, he is Jehovah; he is an infinite in∣comprehensible Being, he is absolute, he is Inde∣pendent, he doth not depend upon any creature; his will it is the rule of all goodness and righte∣ousness, he is God; it is not the will of man, nor the reason of man that must be righteous; that must not be good which we will, and which we comprehend; no, that is not the rule of good∣ness, but the will of God; and therefore remem∣ber that he is God, and not man.

Secondly, To silence carnal reason, Remember that He is thy Maker. Shall the thing formed say to him that formed it,* 1.137 Why hast thou made me thus? Why, he made thee, he fashioned thee, and is it fit for the creature to contend with his Ma∣ker? Should the Potsherd go and strive with his Maker? There is as great a distance betwixt God and the creature, as between the Potter and the clay, nay, a greater distance between God and us; Of the same lump he maketh one a vessel of honour,

another of dishonour; were this remembred, we would not be so bold to call God to accompt.

Thirdly, For to silence carnal reason, consider, That the more a man wades into this mysterie with his own reason, the further he is and shall be from satisfaction: for it is just as if a man should at∣tempt to go and wade over the Sea on foot, when a man sets the first step into the Sea, it may be he is up to the knees, the next step up to the loyns, next step up to the neck, and the next step over head and ears, and can feel no bottome.

It is true, by faith we may go down into this great deep, and see the wonders of God; by faith a man may go upon this great depth of the love of God, and wonder at it, and cry out, O! the depth of the love of God! But if we go with carnal reason, we shall be over head and ears; and the more reason, the further from satisfaction, and he will confound his reason; If a man gaze upon the Sun to know the nature of the Sun, and think to comprehend the Sun, the more he gazeth upon the Sun, the more will the Sun confound the eye, that he will not be able to comprehend the Sun; and so when the dim eye of carnal reason shall gaze upon this glorious mysterie of God, the eye will soon be confounded, and we shall be fur∣ther from satisfaction.

Fourthly, Consider for the silencing of carnal reason, That it is not possible that a man should go about to satisfie his reason, but he shall dash against many dangerous Rocks that will split him all to pie∣ces: Many a man of learning have thought to comprehend this mysterie by reason, and so they

have split against many dangerous rocks of error, and made shipwrack of Faith; many have come to reason against Rom. 9. and have wished that it had been torn out of the Book of God: O dan∣gerous Rocks that men split themselves against, that will have their reason satisfied in this deep mysterie! I have known some (I hope gracious) that have been miserably shattered this way, that would needs call God to account, why God let Adam fall, and why God did not save all the world, and why God should take one, and not an∣other; and they have reasoned thus, until they have reasoned themselves out of good thoughts of God, and out of acts of Faith and Hope; and have reasoned themselves out of their duty to God, and have been as poor creatures in the midst of an Ocean, and have found no ground to set their foot upon.

And again consider, That the Divel will make use of carnal Reason in this Mysterie of God, to keep a poor soul in a dark and perplexed condition; there is many a poor soul is kept in the dark, and led into a labyrinth that they can finde no path; they are kept in a fruitless condition many dayes and years, an useless condition; they are kept from their present work and duty, by giving way to their carnal reason in this great mysterie.

And consider last of all, for the silencing of carnal reason, That it is an impossible thing to at∣tain to satisfie it, and therefore it is a vain attempt, time is spent in vain, and thou layest out thy self in vain; while a soul seeks that which cannot be, to know their Election in the first place, before

they come to Christ, and be found believing and obeying, and walking with God, I say, it is an impossible thing for you to know your Election, before you believe in Christ, and be a new crea∣ture: It is true, you are put upon it to make your Election sure, ay but he does not say, finde it out by reason, have an account of it in the first place; no, make it sure by getting faith in Christ, belie∣ving in Christ, fetch grace and strength from Christ, more grace from Christ, adding grace to grace, and that is the way to make your Election sure; that is the first general Rule that I shall lay down for the silencing of this Temptation, Take heed that you do not so much as desire that your carnal reason should be satisfied in this great my∣sterie; no, you must rest in the Will, in the good pleasure of God, or else you will never have rest.

Secondly,* 1.138 a second Rule for the silencing of Temptations concerning Election is this, When ever you are troubled in Spirit about your own Ele∣ction, then flee to the Covenant of Grace, flee to the Promises, the free, gracious, absolute promises of the new Covenant; and do not say, well, here I will stand, and go no further, till I make out my Election; truly that is the way to perish, to stand there, and to go no further; no, when you are in the dark concerning Election, and doubt of the love of God, then immediately flee to the Pro∣mises, run to Christ, run to the free grace of the Father, run to the righteousness of the Son, run to the gracious Promises held forth in the word of Reconciliation; look to that which is nigh thee, to the Word, to the tender of grace and reconci∣liation,

look to those things in which you may a∣gree with God, if unbelief do not give him the lye, and if unbelief do not make you to lye against the Truth, you may agree with God in those ten∣ders of Grace and Mercy which are before you; and therefore flee to them, look to the Scripture, the Word of God holds forth gracious tenders and invitations for the relief of poor souls; Isa. 45. 22. Look to me all ye ends of the earth, and be saved, for I am God, and there is none besides me: There is a gracious word to flee unto, when you are doubting concerning Election; and so, Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon, Isa. 55. 7. and so, The Son of man came to seek and to save that which was lost, Matth. 18. 11. Another gracious word, and Come unto me ye that are weary, and heavie la∣den, and I will give you rest, Matth. 11. 18. and God so loved the world, that he gave his only begot∣ten Son; that whosoever believeth in him should not perish, but have everlasting life, John 3. 16. and so in John 6. 37. All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out: Here is another gracious word for poor souls to flee unto. And so again in 1 Tim. 1. 15. This is a faithful saying, and worthy of all acceptation, That Christ Jesus came into the world to save sinners, of whom I am chief. O! How ma∣ny gracious tenders and invitations are there in the Word of God for poor souls to flee unto? And O that God would teach his people who are

tempted about their Election, and cannot make out their Election, presently to flee to some free promise of the Lord held forth that is before you; and in that you and God may agree, if unbelief hinder not.

There have been some Parliaments in England in which many good things have been propound∣ed for the welfare of the people; but all the Members have not been satisfied in some things propounded; Now had they laid aside those things in which all were not satisfied, and fallen upon those things in which all might have agreed, a good work might have been carried on by them, and in due time all might have been satisfied, but standing upon those things concerning which all were not satisfied, it broke all to pieces; and so I may say of this business of Election; it may be the Lord he is satisfied concerning thy Election, it is clear to him, The foundation of the Lord stand∣eth sure, having this seal, the Lord knoweth them that are his, 2 Tim. 2. 19. But thou art not satisfied, & thou resolvest to meddle with nothing till God satisfie thee concerning thy Election; why that's the way to break all to pieces: Look to that in w^ch thou mayest agree with God, the word of grace that is before thee, those Promises in which God and thy soul may meet, O fall upon them, and close with God in them, and afterwards in God's due time he will clear up thy Election, and satis∣fie thee that thou art one that he hath loved and chosen. Only remember that is the second Rule, when we are stumbled about Election, Run pre∣sently to the free Grace of God in Christ, and

to the gracious promises held forth in the Go∣spel.

A third Rule for the silencing of these Tempta∣tions,* 1.139 when-ever thou art in the dark concerning Election, pusled either about the Doctrine of E∣lection, or thine own Election in particular, Re∣solve to justifie God, to clear the Lord however it be, and say he is righteous: Lay that down for a cer∣tain conclusion, Lord, thou art righteous, and thou hast no iniquity in thee, and canst do no wrong, whether I understand thy way or not; the Apostle in Rom. 9. 13. speaketh of God's taking one, and leaving another; As it is written, Ja∣cob have I loved, but Esau have I hated: and at vers. 14. What shall we say then? Is there un∣righteousness with God? God forbid. Is there un∣righteousness with God? It seems so, that God should deal thus unequally with persons that are equal, that are in the same condition, Is this righ∣teous? That God should take one, and leave an∣other, when both in the same condition, is not this unrighteousness? It seems so, but it is not so, God forbid, saith he, that we should have the least thought that God should be unrighteous; no, that cannot be; for God to take one, and leave another, it is no injustice; and it is no act of God's Justice to take and leave, but an act of his Soveraignty: For a Prince to pardon one Male∣factor, and leave another to the righteous censure of the Law, there is no injustice in it: for a man, when two persons stand before him, and both in the same condition, to make one his bosome friend and nor another, it's no injustice; this is the case

with God; God will chuse bosome friends, chuse one, and not another, it is the act of his Soveraign∣ty, and no injustice.

Indeed if God should condemn the innocent, there would be some colour to charge God with unrighteousness; if God should condemn a man or woman meerly because they are not elected, al∣though that man or woman should believe and repent, there were unfaithfulness in God; but God never did so, God never condemned the be∣liever, he never condemned the soul that return∣ed to him by Christ, therefore God cannot be charged with unfaithfulness: Therefore let us resolve upon it, God is righteous: Justifie God, though thou art in the dark, and perplexed and troubled in Spirit about thine own Election, or the Election of friends, yet do thou resolve and say, I wil justifie God, though God hath not chosen me, and my children, & though God hath not chosen my friends, yet no unrighteousness in him. Truly this is the way to overcome the Temptation; and till a soul be brought to this, a soul that is troubled about his Election, will never finde rest, till he come to justifie God, and lye at the feet of the Lord, and say, Lord, though thou condemnest me, and all my children and friends, thou art righte∣ous; till we justifie God, we shall have no peace in our selves: What a restless condition was Job in when he stood quarrelling with God's Decree? He never had peace till he came to Justifie God, Job 42. 2. I know that thou canst do every thing, I will contend no more: When Job came thus to justi∣fie God, then Job's Temptation vanished, and

then the Lord turned unto Job, and Turned again his Captivity, and doubled the mercies he had taken away. That's the third Rule.

Fourthly,* 1.140 For the Overcoming and Silencing of these Temptations about Election; Remember this, that when-ever we are tempted about Ele∣ction, that we presently fall to worship the Lord Je∣sus: so it was with this woman in the Text, when she met with this Temptation about Election; Christ said, I am not sent but to the lost sheep of the House of Israel. What follows? She came and worshipped him: She spake not a word of Discon∣tent, but falls down, and worshipped him. This is the way to overcome the Temptation, when you are doubting concerining the love of God, per∣plexed about Election, presently fall to worship the Lord, worship him. Worship him, How?

Worship him,* 1.141 First, With the Inward Worship of the Spirit. Fear before him, that is part of his Worship: Reverence the Lord greatly in your hearts notwithstanding all, that's part of his wor∣ship. Love the Lord, let your souls be breathing in love towards him, cleave unto him, pursue af∣ter him with your Spirit, that is part of the Inward worship; Commit your souls unto him, trust in him, cast your selves upon the Lord, and the word of his grace, that is the Inward Worship; Ac∣knowledge your dependance upon him, resolve there to hang; say, Lord, my whole dependance is upon thee, my blessedness is in thy hand, all that I expect for eternity doth depend upon thee; Go, and cleave, and clasp about the feet of Christ, and by faith depend upon Christ, and say, Lord,

here I will hold and stay, and will not away, un∣less I be pulled away by violence from the feet of Christ. This is Internal Worship, and this is that worship that gives so much glory to God. Abraham believed above hope, and against hope, and gave glory to God. When you are tempted about Election, thus worship him.

And secondly, Worship him with External Worship; There are two principal parts of this Worship that will tend to the silencing of all tem∣ptations about Election.

The first is Prayer. The second is Thanksgiving.

When you are tempted about Election, or doubt of the love of God, fall to prayer; go and pour out a cry before the Lord, go and lament af∣ter him; and say, though I do not know whether thou wilt accept of me, O Lord, yet I will cry after thee, I will lament after thee; cry after himself, his presence, his face, his favour, his lo∣ving kindness, go and cry after him; this is the way to be rid of the temptation: And truly, this will be a discovery that God hath Elected thee: In Luke 18. you have Christ speaking there of the unrighteous Judge, who neither feared God or man, but at vers. 7. you have him speaking of the righteous Judge, and saith he, Shall not God a∣venge his own Elect, which cry day and night unto him? This is a good discovery that God hath cho∣sen that soul, though the soul knows it not, when as it is crying after the Lord, and resolves to cry, and not give over; They are his Elect that cry day and night, and he will certainly hear their cry;

God will come in and manifest himself to the soul, and therefore when tempted about Election, go to Prayer.

Another part of External Worship is Thanks∣giving; an excellent Remedy against this Tem∣ptation about Election: O! desire that thy heart may be put into a thankful frame, look up to God for it, and plead with the Lord, that thy heart may be put into a thankful posture; Consider what thou hast to be thankful for: Is there nothing▪ O certainly, if thou art not exceeding ungrateful, thou mayst see somthing to be thankful for in the worst condition; O! the years of patience and goodness of the Lord toward thee, think upon the bounty of the Lord toward thee; Hath not the Lord tendred his Christ to thee? And hath he not held forth his promises to thee? Hath he not been working upon thy heart, to overcome thy heart? Is not this worthy of Thankfulness? Those supports that thou hast met withall under afflicti∣on, have not everlasting Arms been under thee? Surely thou must say it, that everlasting Armes have been under me, and why dost thou not bless the Lord that he hath put underneath everlasting Arms? Yea, hath there not been some secret in∣timations of love, though thou hast not received so much as another? Yet, hath there not been some secret hints of grace and love? O! that is worthy of thankfulness. Yea, look to all the out∣ward salvations that thou hast met withall; look to all the years of goodness, and all the years of mercy; Hath not God come to thee, and to thy Family, with many sweet refreshments? What?

None of these worthy of Thankfulness? O that thou wouldest learn to creep, if thou canst not go! and every night when thou lookest back, O say, here is another day of goodness; the Lord might have cut me off, here is another day of patience; and in the morning when thou wakest, think of it, the Lord might have cut me off this night; Here is another night of patience; and see if this cannot draw forth thy soul in thankfulness.

I have heard of a young man very lately in the Town of Yarmouth, that being very weak, and nigh to the grave, and under the apprehensions of the wrath of God, and supposing that he was pre∣sently going down to the pit, he cries out, O that God would spare me but two dayes! He would have accounted it a mercy to be kept out of hell but two dayes: O! God hath given thee more then two dayes, many moneths, many years, in which the Lord hath exercised his patience; O! may not all this provoke thee to thankfulness? Well, if thou canst not see any thing to be thankful for, of that which God hath done for thee, why then bless God for what is in himself; O! Think up∣on the gracious Nature of God, think upon the glorious Majesty of God, think upon all the At∣tributes of God, are they not worthy of praise? His name it is glorious, and worthy to be exalted, bless God for what is in himself.

Or Bless God for what he hath done for others, if not for what God hath done for thee; see if thou canst not get up thy heart to bless God for what God hath done for others; and look upon the grace that God hath bestowed upon others;

and say, though I can see little in my self for which I should bless God, yet blessed be God that God hath given out of his Spirit to others, and mani∣fested his love to others, and hath made others fruitful and serviceable, and that there are so ma∣ny to lift up the name of Christ in the world; and if by any means the Lord will put thy heart into a thankful frame, the temptation will soon vanish. Endeavour it all thou canst, wait upon God, and look upon that which is matter of Thankfulness, that thy heart may be put into a thankful posture to bless God for somthing bestowed on thee, or somthing in himself, or others, and the Temptati∣on will soon vanish.

Fiftly,* 1.142 When thou art tempted about Election, Resolve still to hold on in God's way; though thou art in the dark, and perplexed in thy spirit for want of the knowledge of God's love, yet resolve in the strength of the Lord to hold on the Lord's way, to keep in his way, and to depart from ini∣quity; take heed of turning out into crooked wayes, desire to keep the way of the Lord, which is a streight way; Say, well, though I do not know my Election, I do not know whether I shall come into heaven, yet by the Lord's strength I will be found looking toward Christ, I will be found looking to him, who is able to save to the uttermost; This is to keep the Lord's way.

And so also, Resolve to be found walking in wayes of Holiness; though I do not know that I shall be saved; saved, or not saved, I will resolve to walk in wayes of holiness, and to depart from ini∣quity, take heed of every sinful way, every crooked

way. The Apostle in 2 Tim. 2. 19. speaking a∣bout Election, The foundation of the Lord standeth sure, having this Seal, the Lord knoweth them that are his: Why then saith he, Let every one that nameth the name of Christ, depart from iniquity. And so I say, though Election be not sure to thee, be sure to depart from iniquity, resolve to walk with God in his way; All this is come upon us, yet have not we forgotten thee, Psal. 44. 17. and so do thou say, though all this darkness be upon my spirit, I resolve in the strength of the Lord not to forsake him; though I do not know that the Lord will be for me, I resolve to be for none else, my soul shall be for no other Saviour, and I will not be for any other way but the way of holiness, I desire to depart from every way of iniquity: And as I said before, so I say again, if God shall bring up the heart to this, Surely the Lord will not al∣wayes suffer that soul to go on doubting, but he will come and manifest his eternal love; if the soul shall resolve thus in the strength of the Lord, to be found in the Lord's way, saved or not saved, I will be looking to the Father through the Son, and walk in every way of the Lord, and depart from iniquity, the Lord will not alwayes suffer that soul to go on doubting, John 14. 21. He that hath my Commandments and keepeth them, he it is that loveth me; and he that loveth me, shall be lo∣ved of my Father, and I will love him, and will ma∣nifest my self to him. My Father shall love him; that is, my Father shall manifest love to him; not that God begins then to love, but my Father will come to that soul, though that soul may walk in

darkness, though that soul may for the present be in a sad condition, and not see the face of God, and not know that God hath loved him from ever∣lasting, yet my Father will manifest love to him, my Father will manifest that he doth love that soul: and saith Christ, I will love him, and manifest my self to him: Christ will come to that soul, and say to it, I see that thou lovest me, and I know thou lovest me, thou hast walked in the dark night, yet thou hast not turned out from me, thou hast resolved to cleave to me as to thy Saviour, and hast resolved to keep my way, and to depart from iniquity, and now I see that thou lovest me, and I will let thee know that I love thee, that is, that I love thee first, that I have loved thee from ever∣lasting. And thus you have the five general Rules to silence all Temptations which may arise con∣cerning Election.

Matth. 15. 24.

But he answered and said, I am not sent, but unto the lost sheep of the house of Israel.

SERMON XVI.

FOr the Ʋse of the point, and I shall speak but two words by way of Application, because what I have spoken already, hath been practical, if the Lord make it to be so.

First, To those that have not attained to the knowledge of God's love.

Secondly, To those that through grace have attained to the discoveries of God's love.

First,* 1.143 To those that have not at∣tained to the knowledge of God's

eternal love towards them, and I shall speak the words of the Apostle, 2 Pet. 1. 10. Wherefore the rather Brethren give diligence to make your Calling and Election sure: for if ye do these things, ye shall never fall: That's the word of the Lord to you; give all diligence to make your Election sure, rest not till your hearts be established through grace in the knowledge of God's love. For

Let me tell you first,* 1.144 That it is a matter of great concernment. That which this Apostle doth ex∣hort us to, to give all diligence to make our Ele∣ction sure, it is that which doth concern your whole state; you had need give diligence to make it sure, it doth not concern your temporal estate, but it concerns your estate in another world, all that you have to live upon in another world doth depend upon it, you had need give diligence to make that sure: What pains do men take to make that sure that concerns their outward Estates? Men will make their Bonds and Bills sure, their Evidences sure, their Titles to Lands and Houses sure; if there be any thing amiss in them, what pains will men take to make them sure? O that God would help us to give diligence in this great business that doth concern another manner of e∣state then that which you possess here! even all that you have to live upon in the world to come.

Secondly,* 1.145 Let me say to you to stir you up to be diligent in making your Calling and Election sure; why, You have an Adversary that taketh a great deal of pains, useth diligence to hinder you in this work; the Divels great designe is to keep you in the dark, to keep you in a puzled and per∣plexed

condition, to finde some flaw or other in your evidences, to cast some blot upon them, that you shall not be able to read them; doubtless you will put God to it to leave you to be tryed in this at one time or other; God for the most part leaves his people to be tempted concerning their Election, and therefore you had need give dili∣gence.

Thirdly,* 1.146 Let me say, That your comfort doth de∣pend upon making your Election sure. All your com∣fort in this world doth depend upon it, the com∣fort of every condition doth depend upon it, the sweetness of every mercy depends upon it. Alas, if a man had a thousand times more then he hath, what is all he hath without the love of God? Your comfort depends upon it; Although your names be written in heaven, yet you cannot have the comfort of it, till it be made sure to you; though it be sure before God, yet you cannot be comforted, but you are as if there were no thoughts of love in the heart of God toward you. Your comfort depends upon it.

Fourthly,* 1.147 Your Holiness doth depend upon it, your usefulness, your fruitfulness, your serviceableness in your generations doth depend upon your knowledge of the love of God; it is that which wil make a Christian useful & serviceable, when as his Election is made sure, when he comes to be established in the knowledge of God's Election; Put on therefore (as the Elect of God, holy, and beloved) bowels of mercies, kindness, humbleness of minde, meekness, long suffering; Col. 3. 12. Your holiness doth de∣pend upon it, and your usefulness in your genera∣tion.

And truly, till that be put out of question to a soul, til the Lord gives some degrees of satisfacti∣on to a soul concerning his love, the soul is wholly taken up, alwayes taken up about that which con∣cerns it self: O Lord! Dost thou love me? That's the great question: And when it goes to God in prayer, Lord! Dost thou love me? And O that thou wouldest make out thy love to me! The soul is wholly taken up about that, and well it may; but when God comes to give some satisfaction, O then the soul hath a great deal of freedome to minde the things of Christ, to put up many a Pe∣tition for others, and many a request for Christ and his Kingdom, and the Interest of Christ, then his thoughts they run that way; so that if you de∣sire to be useful and serviceable in your generati∣on, it doth engage you to look after this, to give all diligence to make your Election sure.

Quest. But you will say, How shall we do that? O there is nothing in the world that I would soon∣er do then that, but I know not how to make my Election sure.

I Answer, It is the work of God, it is the work of grace to make it out to you; it is the work of free grace to give a soul assurance of that free and everlasting love. But be found waiting upon God in this way.

First,* 1.148 Look up to the Lord to clear up unto you the mysterie of the Gospel; if you desire to make your Election, look up to the Lord, to clear up to your souls the great mysterie of Christ, that thou mayest know the Lord Jesus as he was the gift of the Father, the gift of love, the gift of free

grace; O that the Lord would clear up to thee the great end of his giving that gift of Christ! Wherefore was it that God sent his Son out of his bosome? Wherefore was it that he gave Christ? And wherefore was it that Christ gave himself to die? What was the end of the Father's sending Christ, and the end of the laying down his life? It was to save lost sinners; God so loved the World, that he gave his only begotten Son, that whosoever believes in him, should not perish, but have everlast∣ing life, John 3. 16. O! Look up to God, to clear up this great Gospel mysterie to you, the designe of God the Father, in sending Christ; and the great designe of the Son, in laying down his life: It is through ignorance of this Mysterie, that ma∣ny a poor soul is kept from establishment, and from assurance of God's electing love.

But secondly, Wait upon the Lord to draw thy soul to accept of Christ; it is not enough to have a discovery of the mysterie, this will not save thee, though a man know the designe of God, and know the end of it, that will not save thee; no, but wait upon the Lord to draw thy heart to rest upon Jesus Christ, as he is held forth in the Gospel; see that there is a necessity that God the Father should draw thee; No man comes to me (saith Christ) except the Father which hath sent me draw him, John 6. 44. till he be drawn by the Father, he cannot come to Christ, therefore that man is mistaken that thinks it is an easie matter for him to come to Christ. O! Many a man doth mistake faith of their own working, for that faith which is of the operation of God. When God hath beaten

many a soul out of his Brest-works, and the soul sees he can no longer defend himself there, good works will not do it; then he taketh up a resolu∣tion in his own strength; well, I willgo to Christ, I will believe in Christ, if I cannot have it by obe∣dience, I will have it by believing: Ah! But he never saw that there was an impossibility for him to believe, but he goes to Christ in his own strength, and the faith is of his own working, and it is such a faith as Christ will not own; no, when God deals with a soul in a saving way, he discovers to it that it is no more able to believe in Christ, then it can obey the whole Law, and that there is a necessity that he should be drawn of God; and in his spirit he breaths after God, and saith, Lord, draw me, for if thou dost not draw me, I shall ne∣ver come to Christ; see a necessity of being drawn to Christ; And when thou art drawn, give up thy self to those breathings and workings of the Spirit of God; after thou hast seen thy self in a lost condition, and no possibility to help thy self, ei∣ther by thy works, or by believing; why then if the Lord open the word of Reconciliation to thee, and is breathing sweetly upon thy heart, and mo∣ving upon thy spirit, while thou hearest the word of grace opened, and the tender of Christ urged, O then give up thy self to those drawings of the Spirit of Christ, and do not hinder those drawings by thy unbelief, but give up thy self to the Lord, and say, Lord, I see thy hand onely is able and powerful to draw souls to thy self, and I will stand out no longer. That's the second.

Thirdly, Be diligent to make the best improve∣ment of Jesus Christ; when God hath discover∣ed the mysterie of Christ to thee, and in some measure hath drawn thy heart, and made thee to lye at the feet of Christ for life and salvation, and for faith to believe in him; be diligent to make the best improvement of Christ. Improve Christ for holiness and sanctification, if thou desirest to have Election made out to thee, improve Christ for holiness. The Apostle 2 Pet. 1. 5. exhorteth them to this, Giving all diligence, adde to your faith vertue, and to vertue knowledge, and to knowledge temperance, and to temperance patience, and to pa∣tience godliness; and so he goes on, and then fol∣lows at vers. 10. Give all diligence to make your calling and election sure; for if you do these things, you shall never fall. In this way give diligence to make your Election sure, improve Christ for ho∣liness, for grace, for strength, for more strength; be diligent in waiting upon the Lord for the car∣rying on the work of holiness; let Christians en∣deavour to be continually in the exercise of grace, and in the performance of every duty that the Lord calls them to; adde grace to grace, and wait upon Christ, that one degree of grace may be added to another; knowledge to knowledge, faith to faith, temperance to temperance; truly it is in this way that God comes in with discove∣ries of electing love; I do not say it is for your diligence, and for your improvement of Christ, and adding grace to grace; but this is the way: when the Lord doth enable his people to be thus faithful and diligent in the improvement of

Christ, and in the exercise of grace, and perfor∣mance of duty to God and man, God comes in that way, and giveth a soul a more clear discovery of his electing love.

Fourthly, Desire the Lord to set a heavenly Byass upon your spirits, if you desire to have your Election cleared and made sure; take heed of an earthly heart; and O! Look up to God earnestly, that he would set a heavenly Byass upon your spi∣rits, that you may be able to say, Our conversation is in heaven, our heart is there, from whence we look for a Saviour; we groan to be clothed upon with our house which is from heaven. Truly Brethren, if we look too much downward, if we be grubling below, and be writing upon the dust, we shall hardly see what is written in heaven: Though your names may be written in heaven. O! the looking too much upon this world, keepeth many a Christian from seeing his name written in hea∣ven. What pains will Astrologers and Star-gazers (as the Scripture calls them) take to see into the second heaven, the starry heaven? How often will they look up? And how long will they look up to see (as they pretend) what is written there, what is the language of the Stars! And O! What a shame is it to Christians that we should look up no oftner, and no longer into the third heaven, that we may see our names written there? Truly Brethren, it is no easie matter for a Christian to see his name written in heaven, though his name may be written there; we shall hardly see it, if our hearts be not much there, and our conversati∣ons much there; we use to say, if children look

off their Books, they will never learn their Lessons well; Truly, if we look so much on the world, and so little into heaven, we shall hardly learn to read our names written in heaven. But when as the Lord sees that his people are desirous to have their thoughts in heaven, and their conversations in heaven, the Lord will come and say to that soul, well, I see that thine eye is in heaven, and thy heart in heaven, know for thy comfort, that thy name also is in heaven, thy God is in heaven, thy Christ is in heaven, and thy portion is in heaven. O! Beg of God that he would clap a heavenly byass upon your spirits.

Fifthly, Take heed of sinning against the Lord, take heed of giving way to any sin; as you desire to have your election cleared up to you, take heed of turning out into any crooked way. Let not Christians give way to themselves, nor allow them∣selves in any way of evil. You know what the Apostle saith in 2 Tim. 2. 19. Nevertheless, the foundation of God standeth sure, having this Seal, the Lord knoweth them that are his: And let e∣very one that nameth the name of Christ, depart from iniquity. The Lord knoweth them that are his; Ah! but would you know your selves to be in that number? Take heed that you do not give way to any sin, do not allow your selves in any way of sin, be not found in any way of iniquity; every sin that is allowed, it will cast a blot upon your Evidence, and you shall not be able to read it. This is the first Use unto those that have not God's electing love cleared up to them; there is a necessity that every soul should give all dili∣gence

to have their Election made sure, it is mat∣ter of infinite concernment, and you have been taught in what way to wait upon God to make your Election sure.

The second Use is to those that have attained to the knowledge of God's electing love: And it calls upon them,

First, To be Thankful.

Secondly, To labour to walk worthy of so great a mercy.

First, To be Thankful. O consider that it is the free love and the free grace of God that did make the difference between you and others, Is there not cause then of Thankfulness? You were no better then the worst in the world, no better then those that are cast out of God's sight into ut∣ter darkness; there is as much evil in our hearts as in Judas his heart that betrayed Christ. O! It is free grace that hath put a difference; if God hath made known to you that he hath chosen you, know that it is free grace that hath put the diffe∣rence; O! Rich grace, free grace, that God should take you, and leave another as deserving as you; O it is free grace!

And that we may be stirred up to Thankfulness, consider that all the mercies that ever you do en∣joy or hope for, spring from this Electing love! O! What cause have you to admire this love? E∣lecting love it was a fruitful wombe, all your mer∣cies lay in it, your comforts they all spring from it; if the Lord had not given you his love from eternity, he had never given you Christ as he did, he had not given you the knowledg of Christ. All

the mercies and comforts that you do enjoy, do spring from this love; if it had not been for this love, you had never known what pardon of sin had been, you had never known what peace with God had been, what a mercy it is to be reconciled to God; your present mercies they all lye in this womb of God's Electing love; O! what an en∣gagement is this to Thankfulness?

Secondly, Walk worthy of this love; Christians you that see your Interest in Electing love, walk worthy of it, improve this your mercy, that great mercy, the knowledge which God hath given you of his love in Christ, improve it, let it be an en∣gagement upon you to duty.

To what duty doth this Love of God engage unto.

First,* 1.149 Let this love of God to you engage you to a holy confidence, to a holy trust in the Lord, and a stedfast relyance upon Christ and his grace in e∣very state and condition; the Lord would have you make this improvement, his love is discover∣ed for this end, that your faith may be strengthned, and your hope strengthned, and made more firm and lively; Who shall lay any thing to the charge of God's Elect, it is God that justifieth, &c. Rom. 8. 33. Thus doth the Apostle improve it, If God be for us, who shall be against us? I am perswaded, that neither death, nor life, nor Angels, nor Principali∣ties, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shal be able to separate us from the love of God which is in Christ Jesus our Lord. Nay (saith he) in all

these things we are more then Conquerours. Christ would have his people improve this love, for the casting out of fear, perfect love casteth out fear, it is casting out fear, though it hath not cast out fear; Fear not little flock, it is your Fathers good pleasure to give you a Kingdom; he would strength∣en them against fear by setting before them the Father's Electing love; it is the Fathers good pleasure to give you a Kingdome. O that we might improve this for the strengthening of our confidence!

Secondly, If the Lord hath discovered his love, know, that it is an engagement, as to Confidence, so to Holiness; a holy and unblameable walking before God. The adversaries of this Truth pre∣tend that this is a Doctrine of Liberty: Ah! but there is no such tendency; Put on, as the Elect of God, bowels of mercy. If you be the Elect of God, put on bowels of mercy, and so be you like to Christ; I say, know that this is the end of God's Electing love: God hath chosen you, wherefore hath he chosen you? Eph. 1. 4. According as he hath chosen us in him before the foundation of the world, that we should be holy, and without blame be∣fore him in love: This is the great end of God's love, and the discovery of it, that you may be ho∣ly; O! Know that if God hath loved you, you should be holy.

Thridly, Know that you are engaged to walk humbly. Who put the difference? What was it that made the difference? This Doctrine of free Electing love hath taught you, that it is grace that hath made the difference, not your free will and

improvement, but it is free grace that made the difference: The Lord saw us so far from impro∣ving of that which he gave us, as any other; and therefore this may silence all flesh before the Lord, let not flesh glory; Why? what hast thou to glory in? If thou be better then others, whence was it? It was from free love, and therefore it engageth thee to walk humbly with thy God.

Fourthly, It is an engagement to Love. O! love the Lord dearly; if the Lord hath made out his Electing love, you are engaged to love him a∣gain; shew forth much love, love to Christ, and love to the Image of Christ, love to the way of Christ, love to the Truth of Christ, love to the Ordinances of Christ, love to the Saints of Christ, As I have loved you, (saith Christ) so ought you to love one another, John 13. 34. As I have loved you; as much as if Christ should say, this is the greatest argument that I can propound to you to move you to love one another, I have loved you: If the Lord have loved you with this electing love, and hath discovered that his love to you, you are engaged to love him, and his people, and what∣ever hath the Image of God and of Christ upon it. And so I have done this point, this great mysterie, this Doctrine of Election.

I desire not to read this Verse again; there is one thing more which I shall but touch, and so conclude.

I am not sent but to the lost Sheep of the House of Israel.

The House of Israel.

What is the House of Israel? Why, the seed of Abraham, the posterity of Jacob, whose name was Israel; the twelve Tribes they are the House of Israel, they were the peculiar people that God chose out of all the Nations; he left other Nati∣ons, and he chose them for his peculiar people, he chose them to be his House, when he took them into Covenant with himself, and they took hold of his Covenant, they became a Church of Christ, and this Church of Christ is the House of God.

Israel is God's House: That's the Point that I shall but touch, and so shut up all.

Every true Church of Christ is the House of God. They are a House, and they are the House of God. What was spoken of that Church, may be said of every true Gospel Church; they are a House, and God's house, they are God's Houshold, they are called the Houshold of Faith, Gal. 6. 10. And so again in Ephes. 2. 19. Now therefore, ye are no more Strangers, and Forreigners, but Fellow Citi∣zens with the Saints, and of the Houshold of God; And this is prophesied of by the Prophet Micah, chap. 4. vers. 2. And many Nations shall come and say, Come, Let us go up to the Mountain of the Lord, and to the House of the God of Jacob; speak∣ing of Gospel-times; the Churches of the Lord are called the House of God. Christ as a Son over his own House, whose House we are, &c. Heb. 3. 6.

Now in a house there is a Master of the Family;

why the Master of this Houshold is Christ; every houshold hath a Head, a Master, the Lord of the Family; Christ is the Master of this Family, he is the Lord, the Head of the Church: If they call the Master of the house Beelzebub, saith Christ, how much more shall they call them of his houshold, Matth. 10. 25. Christ is the Head, and the Lord, and he is the Master of his House, of his Church, the Master of the great Family.

Secondly, The Members of this house they are fellow Brethren, fellow Servants, sometimes they are called Children: Members of a Family, they are either Children, Servants, or Friends that dwell in the Family; The Lord calleth his peo∣ple his children, his servants, somtimes his friends, still he owns them, the members of his house, are fellow brethren, and fellow servants.

Thirdly, In a great Houshold you have Officers and Stewards; Great Families they have their Stewards, they are under their Lord to oversee the house, and to look to the wayes of the house, and to make provision for the house, and to give them their meat in due season: In this House of Christ, and in every Gospel Church, Christ hath appointed his Stewards, 1 Cor. 4. 1. Let a man so account of us, as of the Ministers of Christ, and Stewards of the Mysteries of God: Christ hath appointed Officers, as his Stewards, to dispense his good things to his Servants.

Fourthly, In a House you have the Lawes and Customes of the House; In Christ's House there are Lawes and Customes, he hath left it on Re∣cord, the Lawes of his House are written, how he

will have his House governed; all the Lawes of his House are written in his Word; it is not left to men to make Lawes for Christ's House, (No) but Christ himself as Head and Lord of his Church he hath made Lawes for the Government of his House.

Fiftly, In a house or houshold, there is employ∣ment for them in the house; so Christ in his house hath employment for all the members of his House, some work that he hath appointed for eve∣ry childe and servant in his House, for every one that is a Member of any visible Church or Con∣gregation, which is the House of Christ, there is work that is common to all that are in the House, Psal. 134. Bless ye the Lord, all ye servants of the Lord, which by night stand in the House of the Lord: And again in Psal. 135. 1, 2. Praise ye the Lord, praise ye the Name of the Lord, praise him O ye servants of the Lord, ye that stand in the House of the Lord, in the Courts of the House of our God. The duty lay upon all in the House of God, to bless the Name of Christ; and there are some particular works that Christ cuts out for e∣very member: Christ would have none in his house idle, there is some work that every one may do, that may be for the good of the whole house.

And as this House hath his Work,* 1.150 so this house hath its Priviledges. O! there are special Privi∣ledges; the Lord he is engaged to teach all in his house; it lies upon the Master of the house to teach those that are in his Family; why the Lord Jesus the Head of the Family hath engaged to teach all that are in the Family, Isa. 54. 13. And

all thy children shall be taught of the Lord: Sions children, they that are of the houshold of God, God doth engage for it that they shall all be taught.

And this is another Priviledge,* 1.151 That as the Lord will teach them, so he will defend and protect them, He hath promised special protection to his chil∣dren in his House, Isa. 4. 5. And the Lord will create upon every dwelling place of Mount Zion, and upon her Assemblies, a Cloud, and smoak by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence: The particular Chur∣ches of Christ under the Gospel, upon all their glory shall be a defence.

And this is another Priviledge,* 1.152 That the Ma∣ster of the House will do the servants work: You know what the Church saith, Isa. 26. 12. Lord, thou wilt ordain peace for us, for thou also hast wrought all our works in us: What-ever he calls for from any of his people in his house, he wil do it himself, he will strengthen them to do it, his own Arm shall be at work. This is a choice privi∣ledge that belongs to the house of God.

Another priviledge is,* 1.153 That they shall eat of the best, and drink of the best; they shall have a feast of fat things, and Wine on thee Lees well refined: He will make such a Feast in the day of the Gospel, upon every dwelling place of Mount Zion, upon every house of the Lord; the Lord engageth to make them a Feast of Fat things, his own flesh shall be set before them, which is meat in∣deed; and his blood, which is drink indeed.

Another priviledge is this,* 1.154 The servants shall

sit down with the Lord and Master at Table: Ser∣vants have seldome such a priviledge in any house, to sit down with their master; but in Christ's house all the servants shall sit down at Table with their Lord. O! What a choice priviledge is this, to sit at their Lord's Table?

Nay,* 1.155 while they sit at Table, their Lord will serve them. Such a priviledge the Lord promi∣seth to his people, Luke 12. 37. He shall gird himself, and make them sit down to meat, and will come forth and serve them. He will cut out their portion for them; he will see to it, that they want nothing that he seeth good for them.

And he will bless their provision to them;* 1.156 that is another priviledge, Psal. 132. 13, 14, 15. For the Lord hath chosen Zion, he hath desired it for his habitation; this is my rest for ever, here will I dwell. I will abundantly bless her provision: I will satisfie her poor with bread. See the Lord will bless Zions provision, and make his people fat and flourishing, for so is the Promise, Psal. 92. 13, 14. Those that be planted in the House of the Lord, shall flourish in the Courts of our God, they shall still bring forth fruit in old age, they shall be fat and flourishing. These are the priviledges of the Lord's house.

To shut up all with a word or two of Appli∣cation.

If every true Church of Christ be the Lord's house,* 1.157 Why then, Let not men take it ill if any Church of Christ, in obedience to the Rule of

Christ, and to the Commandment of Christ, shall be watchful and cautelous who they receive into the House of Christ: Let it be no offence, it is a Churches duty, and it should not be any Offence, they must walk by the Rule that Christ hath left: Christ's house hath a rule given them, and they must not for a house full of gold and silver, go from the rule of the Lord; Christ hath left a rule how he will have those qualified, that shall be ad∣mitted into his house, Psal. 15. and Psal. 24. 3, 4. Who shall ascend into the hill of the Lord? And who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lift up his soul unto vanity, nor sworn deceitfully. These places speak of Gospel times, men and women must be visibly holy: And therefore let it be no offence to any that the Church walketh by the Rule of the Master of the Family; they must receive none but such as they can judge to be those that are qualified according to the rule that Christ hath left; such as Christ hath received, and no more; you your selves will be choice whom you receive into your houses, and I pray let Christ have that liberty you challenge to your selves.

Secondly,* 1.158 From hence it lets us see, that the sins of Professors, especially the sins and scandals of Church-members, must needs be a great disho∣nour to Christ. O that we could think upon it seriously, there is much sadness in it, that they that have a profession of Christ upon them, the Livery of Christ upon them, that they that are ad∣mitted into the house of Christ, accounted as children there, and servants there, and friends

there, that they should walk so as Christ should be dishonoured; Professors, look to it, and ye especially that are Church members; your scan∣dals, your open sins, bring more dishonour to Christ, then the sins of the whole world; your sins are a shame to Christ, they reflect to the dishonour of Christ, and shame to Christ: It is a sad thing, that men should look upon Professors, and say, they are like the world; they make a profession, Ah! but they are as greedy after the world as wicked men, and they are as proud as the Devil himself; O that Professors might not give occasion for wicked men thus to speak! for this will be a dishonour to Christ. When you see a childe rude and deboist, you will say, who is his father? Or, who is his Master? What? Hath he no Father? Or no Master? O! What a shame is it to the Master of the House? And so for Pro∣fessors, when men shall look upon those of cor∣rupt conversation, and they shall say, Who is their Master? What? Christ their Master! And they speak so and so! And walk so and so! O that the Lord would make them that have the profession of Christ upon them watchful in this; Take heed that you give no occasion to the world to speak evilly of Christ, who is the Lord and Ma∣ster of his House.

Thirdly,* 1.159 It lets us see what a Priviledge it is to be a Member of the Church of Christ, and to have Right thereunto; Take that along. O! What a priviledge is it? What a desireable mer∣cy is it? How will every one strive to get their children into great mens houses? If they can but

get their sons to be one of a Noble-man's house, you think it to be a great priviledge; O what a mercy and priviledge is it to be one of Christs Fa∣mily? How many are the priviledges that they enjoy that are in Christ's House? You had a taste of them before, and O that the taste might draw all Christians to the performance of their duty! O! How did David long and thirst after it? Psal. 27. 4. One thing have I desired of the Lord, and but one thing; What is that? That I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to en∣quire in his Temple: O how desirous was David to dwel in the House of the Lord? And he counts them blessed, Psal. 84. 4. Blessed are they that dwell in thy House. Now if it be such a mercy and priviledge, take heed that we do not contemn it, and take heed that you do not slight it, and say, it is no great matter whether I be in the house of God or no, so long as I am a Believer: O! Take heed that you do not despise such a privi∣ledge.

Fourthly and Lastly,* 1.160 What an engagement doth lye upon all in Christ's house to be holy? This is an engagement to duty.

First,* 1.161 It engages the Saints in Church-fellow∣ship, unto the exercise of the grace of Love; why they are all of one house,* 1.162 and of one houshold, and and they are engaged to love one another, they are engaged to seek the good of one another: you take it ill if a servant or childe should not regard what becomes of their fellow servants, and fellow brethren, every one must seek the good of th'o∣ther.

If one House, we are engaged to a great deal of love and tenderness that we should ex∣press towards one another; not to minde our own things, but to minde the good of others; but e∣specially in the same house; we are bound to do good to all the houshold of Faith, but especially in the same house; we have the strongest tye to love, and to help one another, if in Christ's house.

And if this be Christ's house,* 1.163 O! What duty do we owe to Christ, that are received into Christs house? If in Christ's house, we should keep Christ's Lawes, the Rules of his house: O! what Rules hath Christ given us to walk by? Faith and Love, the great Commandment of the Gospel: O! if in Christ's house, know that you are engaged to walk by Christ's Lawes.

And it engages you to do the work of Christ?* 1.164 what is the work that is in Christ's house? Surely there is some work for every one, Christ will not have an idle person in his house, some work Christ layes before every member; O that we might be helpful; there is somthing in which the meanest member may be serviceable to the house of Christ; wait upon the Lord to know your work, and wait for strength to do it.

And we should bless Christ for the provision of his house.* 1.165 O! how engaged are we to wait upon the Lord for the blessing the provision of his house? what a mercy it is for the Lord to take us into his house, and send us the best things, making us a feast of fat things, wine on the Lees well refined, a feast here, and a feast in other Ordinance, the Sup∣per? O! what an engagement to thrive and grow

in grace? It will be a shame to Christ, if his peo∣ple that enjoy so much, if they shall be still lean and ill-thriving: As the Lord hath taken us into his house, so let us look up to the Lord for his blessing, and for the fulfilling of his Promise, he hath said, That those that are in his house shall be fat and flourishing, and well-liking; and shall have strength to perform their duty. O that they that are in the Lord's house, would wait upon the Lord for his blessing.

Matth. 15. 25.

Then came she and worshipped him, saying, Lord help me.

SERMON XVII.

I Come now in this 25the verse to consider the behaviour of this Womans spi∣rit under her temptations; she doth not stand to reason about her Election, but she presently comes and worshippeth him; She came and worshipped him, saying, Lord, help. This woman she was under great afflictions at this time, such afflictions as made her come and cry to Christ, Have mercy on me O Lord, thou Son of David, my daughter is grievously vexed with a Devil: And this her affliction was accompanyed with Temptation; and by a second Temptation Christ would make tryal of her faith: And though she was under affliction, and this affliction accom∣panied with temptation, yet she falls down and worshipped him, She came and worshipped him,

saying, Lord, Help. So that I shall close with this Truth.

That it is the duty of Saints to worship Christ,* 1.166 yea even then when they are in the midst of the greatest afflictions and temptations.

It is clear from the words, and in the opening of the Point I shall First, shew you, What it is to worship the Lord, what is that worship which the Lord doth expect from his people, when in affliction and temptation.

Secondly, I shall give you Scripture instances for the Proof of the Point.

And then Thirdly, Consider the Grounds of the Point.

And then Fourthly, Make some Improvement.

First,* 1.167 To consider, What is that Worship which the Lord requires of his people when afflicted and tempted.

1. This Worship it is either the Worship of the Spirit, Internal: Or

2. It is the waiting upon God in those Institu∣tions of his own, which he hath appointed for his people to wait upon him in; which is External Worship.

This Worship first, is that of the Spirit. You will say wherein doth it consist?

Why it consists First of all,* 1.168 In that holy fear and Reverence which we owe unto the Lord, and should be act∣ing towards God, when God brings into such a

condition. Fear and Reverence it is a part of In∣ternal Worship: Fathers of our flesh corrected us, and we gave them reverence, shall we not much ra∣ther be in subjection unto the Father of Spirits? Heb. 12. 9. When as the soul is filled with a ho∣ly fear, fearful to sin against God, and to disho∣nour him in affliction and temptation, when the spirit is fearful to grieve the Spirit of God in af∣fliction, when it is fearful to take the name of God in vain in the time of affliction, by unprofita∣ble and unfruitful bearing of affliction; when the spirit is thus composed to a reverend childe-like fear before the Lord in the time of affliction, this is part of that Internal Worship the soul owes to God.

Secondly, This Worship consists in Love, as well as in fear; when the soul is acting in love toward God in time of affliction or temptation, as that it dares not conclude that God loves him the less, though he be afflicted, though he be in tem∣ptation, so also he desires not to love God one jot the less, notwithstanding all afflictions and temptations; when the desire of the heart is to∣wards God in time of affliction or temptation; O! when wilt thou come unto me? saith David, Psal. 101. 2. And saith the gracious heart, let me have God's presence in affliction, rather then deliver∣ance from affliction; when as the soul is carried out to delight in God in the time of affliction, to rejoyce in God, and to glory in God, and to com∣fort it self in God, as David did when he was s••re∣ly distressed at Ziklag, yet he encouraged himself in the Lord his God, 1 Sam. 30. 6. Though God

taketh away many comforts, yet if he give himself, the soul is looking towards his portion as a blessed portion; one God is better then all the comforts that I have lost, I have lost friends and relations, but one God and Christ is more excellent then all the creatures in the world; when the heart is thus breathing in love towards God in time of af∣fliction or temptation, this is a part of that Inter∣nal worship it owes to God.

Thirdly, This Internal Worship is that Trust and Affiance the soul hath, which it placeth in God alone; when the soul is acting of faith in the Lord, The Lord is my portion, my soul hath said it, and therefore I will hope in him; I will look toward him, I will rest upon his Arm, doubtless thou art our Father, though all this hath befallen us, doubt∣less God's intentions are gracious, it is for my good that he doth thus afflict me; doubtless the Lord can and will make a good end of these affli∣ctions, for that is his promise: Now when the soul is thus roling upon God, and resting upon his promise, cleaving to the faithfulness of God for the fulfilling of his Promise in time of afflicti∣on or temptation, this is a great part of that in∣ward worship which God doth require of the soul, when it shall thus believe in hope, above hope, and against hope; as Abraham the Father of the faith∣ful did, this is Inward Worship.

Fourthly, It consists in the submission of the soul to God. That Inward Worship that God doth require of his people in time of affliction or tem∣ptation, I say it consists in the submission of the spirit unto God; when a man desires to make a

resignation of his Will unto God; If this cup may not pass from me, thy will be done; when a soul is content to be at the dispose of God, for the kinde of affliction, and measure of affliction, and the time of affliction; well, if God encrease my burthen, let him encrease my strength, and my soul shall glory in him; if the Lord will continue my af∣fliction longer, and I must drink of this cup again and again, yea the third time, if the Lord will afford his presence in affliction, my soul desires to submit to the Lord; when thus the heart is affect∣ed toward God, submitting, falling down before the Lord, and making a resignation of his Will to the Lord's Will. This is that special Worship of the Spirit, that Internal Worship that the Father of Spirits calleth for from his children in time of affliction.

But secondly,* 1.169 This Worship must be External as well as Internal, and it consists in the giving honour to God in those wayes that are of his own appointment, especially in these two.

First, In the pouring out of the soul in suppli∣cation before the Lord.

Secondly, In speaking good words of God.

These are two great parts of that external wor∣ship that God calls his children to in time of af∣fliction; to speak gracious words unto God, and to speak good words of God to his praise and ho∣nour.

First It is the pouring out the Supplication of the Soul before the Lord in prayer; it is a special exer∣cise that God calleth his people to in time of af∣fliction and temptation, to be much in supplicati∣on

pouring out their souls before the Lord. Now this Supplication, this Prayer which the Lord doth require and doth delight in, it is accompanied

First, With Humility; As you shall finde in the example of this woman, her prayer in the day of her distress, it was a humble prayer, a humble sup∣plication; one of the Evangelists observes, (the Evangelist Mark, chap. 7. ve?s. 25.) that she came and fell at his feet; this woman came and fell at the feet of Christ, and cryed to him, Lord help me; It is a humble prayer that the Lord doth delight in, when the spirit lyeth low before the Lord, when the creature is sensible of his own vileness, and shall acknowledge with Jacob, That he is less then the least of all those mercies which he doth desire and expect at the hand of God, that if ever the Lord be gracious, it must be free grace, somthing in himself that must move him; when the soul is enabled by the Spirit of the Lord to put up such a prayer, this is a part of that ex∣ternal worship that the Lord requires.

Secondly, You shall finde that this womans prayer was accompanied with Fervency; her ve∣ry expression doth hold forth and declare the ar∣dency of her spirit; she cryed before, O Lord, thou Son of David have mercy on me; and now a∣gain she breaks forth into this expression, Lord, Help: Why, it is such a prayer that God taketh delight in, such a supplication as is sent up with a holy fervency unto God; and indeed the Lord brings his people into the furnace of affliction and temptation, that so he may kindle this holy fire of zeal and fervency in their bosomes; the Lord

doth raise the storms, that so he may make the Disciples to cry the louder. Now therefore when the spirit is thus carried out to God, this is such worship as he requires and expects.

Again thirdly, We shall finde that this woman supplication it was accompanied with Faith; Fer∣vency without faith could not avail; but there is an expression of her faith, that Title which she gave to Christ, Lord; Lord help: she looked upon him as the Lord of heaven and earth, so she applies her self to him in her distress; infinite 〈◊〉〈◊〉 power, he was the Lord, and had infinite power, he was able to help; so she resteth upon his all sufficiency: sure he that is the Lord, the Lord of all, he hath power enough in his hand, and grace enough in his heart, he can do what he please, why such a prayer the Lord accepts of as is accompa∣nied with faith; the promise is made to faith; What-ever you ask in my Name believing, you shall receive; and the prayer of Faith shall save the sick: the prayer of faith can do great things.

Fourthly, This womans prayer was accompany∣ed with Constancy; she held on notwithstanding the discouragements she met withal, they were very many and great, the Lord (as you heard be∣fore) was silent to her a long time, when he speaks he speaks a sad word, that he was not sent to such as she was, yet she holds on; this discouragement might have beaten her off, and made her to have said, well, I see that there is no hope, I shall lose my labour; but notwithstanding all discourage∣ments, she doth continue in supplication, she worships, and she cryes, Lord help: It is con∣stancy

in Prayer that the heart of God is taken with, Christ you know spake a parable to this end, Luke 18. 1. That men should pray alwayes. The soul should continue with God, and abide with God: Resolve not to go away from his feet, but there to sit, and there to wait, and there to cry, till the Lord be gracious; this part of that exter∣nal worship the Lord requires of his people in time of affliction and temptation.

Secondly, The other part of external worship is in speaking well of God in affliction and temptati∣on. So doth this woman, she spake well of Christ when she worshipped him, she calleth him Lord; by which word she doth First of all, Exalt and honour Christ. Secondly, She Justifieth him.

Both these are good words, which God takes well from his people in the time of affliction or temptation.

First, She doth Exalt him, she spake to his ho∣nour; thou art the Lord what-ever I be, though I be a poor vile creature, as she acknowledged af∣terward when Christ converted her, yet thou art the Lord; nay, though Christ should debase her, yet she would exalt him: O this is an excellent frame of spirit, an excellent part of that worship we owe to God. And as she doth honour God, So

Secondly, She Justifieth him; (O Lord) that very word doth justifie Christ in all his dealings towards her: Thou art the Lord, thou art Jeho∣vah, infinite, free and absolute, and may do what thou pleasest, and in all this thou hast done me

no wrong, neither canst thou do wrong, for thou art the Lord, I am thy poor creature, thy vassal, but thou art the Lord; thus she justifieth Christ. Now when the soul is thus carried out in time of affliction and temptation, to speak such words as may be to the honour of Christ, and so to speak, as to justifie Christ in all that hath befallen it, Lord thou hast done me no wrong, thou art righteous, though my affliction be very great, though my temptation be very prevalent, yet the Lord is righ∣teous in all that hath befallen me; if he should afflict me seven times more, and heat the Furnace seven times hotter, I could not say thou wert un∣righteous: When the soul is thus carried out (I say) to speak well of God, to speak honourably of God, and to speak to the justifying of God in his dealings, this is a great part of that worship which we owe to God in time of affliction. And so you have seen the first particular, What it is to worship the Lord, or what is that worship which the Lord doth expect from his people in time of affliction and temptation.

Secondly, I shall give you two or three In∣stances for the proof of the Point; That it is the duty of the Saints thus to worship, what-ever the affliction or the temptation be, and that both with Internal worship of the spirit, and with Ex∣ternal worship, speaking good words unto God, and of God.

Thus it was with Job,* 1.170 look into Job 1. 20, 21. Then Job arose, and rent his Mantle, and shaved his head, and fell down upon the ground, and worshipped, and said, Naked came I out of my mothers wombe,

and naked shall I return thither: the Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. Job he was under great afflictions at this time, all his substance was taken away, a sad and unparallel'd affliction, and no doubt but it was a day of great temptation to Job, for that was the Devil's designe to make Job blaspheme God to his face, and therefore without doubt Sathan did sug∣gest horrible temptations, or else he had not well prosecuted his designe; and yet notwithstanding it was a day of affliction, and a day of temptation, Job worshipped the Lord, expressed holy fear and reverence, expressed love, and expressed his trust, his confidence, and his submission; and he prays, and he praiseth, he spake to God, and he spake well of God, all parts of worship, he fell down and worshipped, and said, The Lord hath given, and the Lord hath taken, blessed be the Name of the Lord: And so David often met with afflictions and tem∣ptations,* 1.171 and yet you shall finde him worshipping in divers of his Psalmes.* 1.172 Yea look upon Jonah, and take Jonah for an instance, and O that God would make these his Saints patterns to us; Jonah 2. 2, 3, 4. He was in a sad affliction, and his af∣fliction was accompanied with temptation, he was as low in his own imagination, as if he had been in the belly of hell, and yet even then, when in the Whales belly, in the depth of affliction, and com∣passed round about with sore temptations, Then Jonah worshipped the Lord, vers 4. Then I said, I am cast out of thy sight, yet I will look again to∣ward thy holy Temple. I said I was cast out of thy sight; there is a temptation of distrust, when

in that sad condition, in the bottome of the Sea, yet will I look towards thy holy Temple; and at vers. 7. When my soul fainted within me, I remem∣bred the Lord, and my prayer came in unto thee, into thy holy Temple: When he was in this condition, he prayed, and he poured out his soul before the Lord.

I shall only give you one instance more,* 1.173 and that is of Christ himself, when as he was in a sore affliction, and his affliction accompanied with tem∣ptations, then he prayed, Luke 22. 39, 40, 41, 42. And he came out, and went as he was wont, to the Mount of Olives, and his Disciples also followed him, And when he was at the place, he said unto them, Pray, that ye enter not into temptation. And he was withdrawn from them about a stones cast, and kneeled down, and prayed, saying, Father, if th•••• be willing, remove this cup from me: Nevertheless, not my Will, but thine be done: and at vers. 44. it is said, being in an Agony, he prayed more ear∣nestly. His affliction doth increase, and his tem∣ptations do increase, and as they encrease, so he cries the more earnestly to his Father: Afflictions do not make Christ cease to worship; no, he wor∣ships the more, and he cryeth the louder, and prayeth the more earnestly.

Thirdly,* 1.174 We shall consider the Grounds of the Point; Why it is the duty of God's people, to worship God in time of affliction and tempta∣tion.

First, Because there is no affliction or tempta∣tion, but it is from the Lord, it is his Messenger, it is of his sending; we have to deal with God in it

and it is fit that we should fall down and worship him, when God sends affliction, Isa. 45. 7. I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things: It is not spoken of Natural darkness, the darkness that is of the Ayre, that was not created by God, there is no creating cause, withdrawing of light causeth darkness; but God (saith he) creates darkness, he creates Metaphorical darkness, that darkness which he sends as an affliction to his own people, I create it; there is no darkness but that which is of the Lord's forming and creating: In the Crea∣tion of the world, God said, let there be light; but God never said, let there be darkness: but now, when God will afflict any of his people, he creates darkness, and there is no darkness, till God say, let there be darkness; when God sayes, let there be darkness in such a man's estate, all his comforts shall wither; when God says, let there be dark∣ness in such a man's family, there shall be darkness; for he can turn the Sun, or Moon, or Stars into darkness; he can take away the head of the Fami∣ly, the children that are as the Stars of the Fa∣mily; if God speak the word, though there be never so many in the family, he can turn light into darkness: and so, when God sayes, let there be darkness in such a man's spirit, O then, though it was comfortable before, it will be as sad and as dark in the inward man, even as it is with the Ayr at midnight; darkness is of God's creating: and therefore when-ever the Lord brings us into a state of darkness, affliction and temptation, either outward or inward, it is time then to worship the Lord.

Secondly,* 1.175 We should then worship the Lord in time of affliction and temptation, for it is the Lord only that can enable a man to bear temptation or af∣fliction: there is need (I say) that we should ap∣ply our selves to the Lord, for he only can enable a poor creature to grapple with his affliction and temptation; If the Lord help not, the proudest helper in the world shall stoop, and not be able to bear up a man under the least affliction, especially when the affliction is accompanied with temptati∣on, and is wounding; A wounded spirit who can bear? It is only everlasting Armes that can sup∣port under such a condition; surely therefore it is our duty in affliction and temptation to fall down and worship.

Thirdly,* 1.176 The Lord only can give a sanctified 〈◊〉〈◊〉 of affliction; he only can do us good by our ma∣nifold temptations; affliction it self cannot pro∣fit, sad experience shews it, a man may have stroke after stroke, and yet receive no profit, no spiritual advantage, I am the Lord thy God that teacheth thee to profit, Isa. 48. 17. God only can teach to profit; Blessed is the man whom thou correctest and teachest, Job 5. 17. When God's instruction and teaching go along with his correction, that man is blessed, that affliction shall be blessed: Affliction it self cannot do it, and therefore there is need that we should apply our selves to God.

Fourthly,* 1.177 God only can remove the affliction, and he only can rebuke the distemper, and silence the temptation; for certainly both affliction and tem∣ptation (as I said before) they are the Lord's mes∣sengers, they are the Armies of the Lord of Hosts,

they go, and they come at his command, he gives out the word, and he bids affliction to charge, and it chargeth; and if he bids it to retreat, it shall retreat; God only can deliver from affliction, and from temptation; therefore surely it is our duty to worship in affliction and temptation.

Fifthly,* 1.178 It is the end of all afflictions and tempta∣tions to bring the soul nearer to God, to drive the soul nigher God: We are very prone to content our selves to live at a distance from God; before I was afflicted, I went astray, saith David, Psal. 119. 67. Now the end of affliction and tempta∣tion is to fetch home the stragling sheep, to bring God and the spirit nigher together; therefore it is fit that we should fall down and worship, for therein do we draw nigh to God, when the soul falls down and worships God with Internal worship, fear him, love him, trust him, and sub∣mit to him, and when it is pouring out its soul, and lifting up the name of God, speaking good words of the Almighty; surely herein the soul draws nigh to God, and so affliction attains its end.

Sixtly and lastly,* 1.179 This is the way to ease and rest in our afflictions; we cry out for ease and rest, that is the thing we seek after; the way to have ease and rest, is to fall down and worship; for by so doing, the soul doth cast its burthen upon the Lord. When it doth thus fall down, and worship with the worship of the Spirit, fear, and love, and trust, now the soul casteth its burden upon the Lord, and his burden being left there, it bringeth in unspeak∣able rest. I say, when the soul by inward worship

hath gone to God, and left his burden upon the Lord, O! it bringeth in ease to the spirit, what∣ever the affliction or temptation be.

Well then, to Apply this in a word.

First,* 1.180 What cause have we to be ashamed that we have come so far short of this Duty in the time of affliction or temptation? We have been afflict∣ed at one time or other, who hath been free? many of your souls have been exercised with tem∣ptations, but O! What hath been the carriage of our spirits under them? Have we fallen down and worshipped with the worship of the Spirit? Have we been putting forth acts of holy fear and reverence? Have we been putting forth acts of love towards God? Have we been exercising trust and affiance in the name of the Lord? which is a strong Tower, the righteous flee into it, and are safe: Have we made it our work to be sub∣mitting to the Lord, to have our wills cast into the will of God, to submit to God for kinde, and for measure, and for time? O! How far do we come short of this our duty? Have we been pouring forth our souls to God in afflicted condi∣tions, and tempted conditions? Have we made it our work to cry the more earnestly being in an Agony, as Christ did? Have we spoken well of God at that time? Have we not charged God foolishly, and spoken unadvisedly with our lips? Truly we have cause to be humbled every one, either we have not known our duty, or not mind∣ed our duty in the time of affliction and tempta∣tion.

Nay, Instead of worshipping, Have not we been

dishonouring God in the time of affliction and temptation? Have not we been distrusting, mur∣muring, repining, entertaining hard thoughts of God, speaking hard words against God? Have we not neglected our duty, and said, what profit is there if I pray unto the Almighty? Have we not thought that we have had to excuse from wor∣ship, when the afflicting hand of God hath been upon us? We have thought that affliction had been our excuse from our duty; truly we may take up a sad complaint against our selves, we are all guilty before the Lord, and O that he would help us to see the evil of our hearts, that hath past in the time of affliction and temptation!

But you will say, when some afflictions are upon us, alas we cannot pour out supplications to the Lord; surely in time of affliction he doth not require it; he will have mercy, and not sacri∣fice.

But can our afflictions be worse then Jobs were? Can it be greater then Jonahs? he was in the bel∣ly of hell; Can our afflictions and agonies be greater then Christ's were? yet he prayed, and prayed the more earnestly; the more his afflicti∣ons and temptations encreased, the more he pray∣ed: I know the Lord doth somtimes exercise his people with such conditions, such weaknesses, as they cannot be much in the performance of this external part of Worship; they cannot be much in speaking unto God, nor speaking well of God, because of that weakness that is upon the outward man; and if that be the only hinderance, if the spirit be not in fault, the Lord Jesus will make an

excuse; Christ doth tender his poor servants and children in such a condition, when he sees the spi∣rit is willing, and the flesh weak; they shall not need to excuse themselves, Christ will. But even then we are called upon to be much in giving to the Lord that inward worship of the spirit, which may be given when we are in the weakest conditi∣on; and the more we are hindred from the ex∣ternal part of worship, the more should we be in the internal part of worship, the more should the spirit be reverencing, and loving, and exercising acts of Faith and Affiance, and the more sub∣mitting to the Lord, and lying low; this the Lord calls for from his people in the worst condition: and we have cause to be humbled that we are not found in the performance of this duty in time of affliction or temptation.

Secondly,* 1.181 If it be a duty to worship in time of affliction, it is much more our duty to wor∣ship when the Lord is pleased to free us from af∣fliction and from temptation; if God looks for Worship from his people when under affliction and temptation, then much more he looks for worship from his people when free from affliction and temptation: This is a duty that lyes upon all Saints, to be worshipping the Lord, not only with Internal, but External worship, to take all oppor∣tunities of worshipping the Lord in publique, and in our families in private, to be pouring out sup∣plications, and to be speaking well of God is our duty: if in sickness, then much more in health; and if in adversity, much more in prosperity; and if under temptation, much more in the day of

freedome, when the hand of the Lord is not upon us; it is our duty to take all opportunities, and the best opportunities, and the fittest opportuni∣ties, both in our families, and in publique. Take heed that our incumbrances of the world doth not shut out our worship of God: Pour out thine indignation upon the Heathen, and the Families that call not upon thy name: O that that Scripture were remembred! Truly we are apt to complain when God lays his hand upon us, and exercises us with affliction and temptation, our complaint is, that we cannot worship; that is the grief and the burden, that we cannot worship the Lord, we are taken off from our duty; if so, we had more need to take those fairer advantages and opportunities of wor∣shipping, while the Lord is pleased to continue his course of mercy and goodness towards us: Seek the Lord while he is near, and call upon him while he may be found; when afflictions come, we cry out, God is far from us, and at a great distance, and we know not how to apply our selves to him; but examine and see whether this may not be the cause, because we have not taken our opportunity while he was near, we have neglected to worship him while we had strength and ability of body, of pouring out our souls to God, and speaking to God; and no wonder the Lord doth take those opportunities from us: and truly that proves a great burthen to many of Gods own people in the day of adversity, when God brings them into af∣fliction, and exerciseth them with temptation, and they see they cannot worship him in that external way; O! that is their grief, that they have not

laid forth themselves in the worship of the Lord, both publique and private, while the Lord gave them space and opportunity; and therefore as we desire not to lie under that pressure, which will be exceeding heavie to God's own people, take heed how we neglect worship, either in our families, or in publique, or in both; for if it be our duty to worship under affliction, much more in health, peace, and strength.

To draw to a conclusion, one word of Exhor∣tation, and so I end.

Brethren, Let us look up to the Lord to teach us this lesson,* 1.182 to make Impression of this Divine Truth upon our hearts; there is a time a coming that every one of us may be put to the exercise of it; and therefore look up to the Lord now to teach you, that when affliction and remptation come, we may through the Lord's strength be made able to fall down and worship, both with Internal and External worship; O! that God would make those examples of the Saints that were set before us, prevalent with us, to draw us on to our duty; you heard how Job worshipped, and how Jonah worshipped, and Christ worshipped in an Agony, in the midst of affliction, accompanied with great temptations; O that we might look up to God to teach us this duty! that we may be ready to fall down and worship, as Job was, when the evil tydings came that all was taken from him, be falls down and worshipped, and blesses the Name of God. O! Know, that we have need then to be pouring out our souls before the Lord, and to be crying, as this woman did, Lord help, if ever

we had need to cry, then Lord help; when afflicti∣on is upon us, especially accompanied with tem∣ptations, men and Angels cannot help, we had need to cry, Lord help.

But you will say, what is it that we should cry for to the Lord at such a time? It is our duty to worship, and to be pouring out supplications, but what is it that God expects that his people should cry for in time of affliction and temptation?

Briefly thus,* 1.183 We should cry, That the Lord would discover the cause of that affliction, and that tryal which the Lord doth exercise his people with: Truly, it is not without cause, and therefore it is not without cause that God doth afflict us, if need be you are in temptation, it is not without cause, and therefore it is our wisdom and duty to cry to the Lord that he would discover to us why it is thus with us, to know what is his minde and will to∣wards us, what God aims at, whether for corre∣ction or tryal, or for exercise; wait upon the Lord to know what is his end; it is an addition to our affliction, when as our way is hid, and God's way towards us is hid, and we know not what God intends; therefore we should be much in this request, fall down and worship him, and de∣sire the Lord to shew us the cause, what is his end in this affliction, this tryal and temptation.

Secondly, Fall down, and worship, and pray that the Lord would take away the sting of affliction; the sting is sin, the sting of death is sin, and the sting of all lesser deaths, affliction, is sin; there∣fore pray that the Lord would take away the sting; pray that he would not correct us in wrath, and that

he would not chasten us in his sore displeasure; that was David's request (Psal. 6. 1.) that the affliction might not be accompanied with the Lord's dis∣pleasure, but that the face of the Lord may be to∣wards us, and the comforting presence of the Lord with us in affliction; we should cry that the Lord would take away the sting, and that his pre∣sence may be with us in affliction, that he would not leave us in the fiery furnace alone, but accord∣ing to his promise, would be with us, when we go thorow the fire and water.

Thirdly, We should cry, That the Lord would make us willing to bear our affliction, what-ever it be; that he would make our spirits submissive to him: that should be the great request of a graci∣ous heart, that the Lord would make our spirits submissive unto him. O! What a gracious frame of spirit was David in, when he was driven out from Jerusalem by his son Absalom? 2 Sam. 15. 25. The Priests would have brought the Ark af∣ter him; No (saith he) Carry back the Ark of God into the City; If I shall finde favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation; But if he thus say, I have no delight in thee, behold, here am I, let him do to me as seemeth good unto him: Here was a gracious submissive frame of spirit under a great affliction; if the Lord will use me no longer as an instrument, and I must Reigne no longer, let the Lord chuse what instrument he pleaseth, and do with me what seemeth good unto him. O! Beg that God would give us a submissive frame of heart, that when the Lord leads us into any afflicti∣on,

we may be found submitting to the Will of God.

Fourthly, We should beg of the Lord, That He would strengthen us to bear our affliction; that he would enable us to grapple with our Tempta∣tions, and so to bear our affliction, that we may be no dishonour to his Name; so to bear our af∣fliction, as we may be to his praise. Surely the least affliction will crush us, if we have no other strength then our own, we shall be soon crusht, when under temptation: O! We had need cry, Lord help, we had need cry that the Lord would put under everlasting Armes to bear up the spirit, and to enable us so to carry it, as we may be an ho∣nour to Christ.

Fiftly, When we fall down and worship, Beg that the Lord would give a sanctified use of the af∣fliction or temptation, whatsoever it be: Our spirits should be breathing after a holy improvement of all God's dispensations, especially these dispensa∣tions of great afflictions or temptations; truly (as you heard before) it is not in affliction it self to do this, we cannot profit by it if the Lord doth not teach; and therefore we had need go to him, and cry to him, that he would give a sanctified use, that he would make affliction attain its end, that he would bore our ear to instruction and correcti∣on; that we may hear the rod, and him that hath appointed it, that he would carry on his own work, and would make use of this affliction for the sub∣duing of our corrupt nature, making us partakers of his Divine Nature. Thus we should fall down and worship, and beg that God would give us a sanctified use of all afflictions.

And know Brethren, that we shall never have ease nor rest in our spirits till we be brought into this posture, we shall be in a woful turmoyl and perplexity, as Noahs Dove, that found no rest till it came into the Ark; so we shall finde no rest till God brings us into this frame, bow the spirit, and cause it to fall down and worship in time of affliction, there will be no sanctified use of affli∣ction; never expect any good by affliction, till God bring the spirit into this posture, to fall down and worship, as Job, and Jonah, and Christ did; that is an argument that the affliction is working the right way, when as the spirit is thus subdued to God: now it is working for good, certainly God will make a good end with that soul, when it is brought thus to fall down and worship the Lord, to fear, and love, and trust, and submit to him, and to pray, and praise, to speak to God, and to speak well of God in time of affliction: Now the Physick works kindly, and the Lord is engaged by his word, that this shall work together for good, even all afflictions; when it thus works, you may have assurance of it, that all shall work together for good, God will make a good end, as he did with Job, and you may be sure that God will make a good end with you when as the affliction does thus work. And till this be done, never expect deliverance in mercy, if the spirit be not thus brought off in time of affliction or tempta∣tion, 'tis no mercy to be delivered; and this is a sure Argument that mercy is at hand, deliver∣ance not far off, when as the Lord shall enable the soul thus to fall down and worship. When

Jonah shall be looking towards the holy Temple, though in the belly of hell, yet when he looks to God thorow the Mediator, worshipping, praying, and praising, deliverance is not far off: O that God would help us to be looking upon his, and other examples! Yea, the example of this wo∣man, when she was tempted and afflicted, she falls down and worshipped, saying, Lord Help.

Matth. 15. 26.

But he answered and said, It is not meet to take the childrens bread, and to cast it to Dogs.

SERMON XVIII.

HEre is the third Temptation that this woman met withal for the tryal of her faith.

Christ first of all gave her no An∣swer, that was one tryal.

Secondly, He gave her a denyal; he tells her, that he was not sent to such as she was: that was a greater tryal.

But now in the third place, he gave her a repulse; he does not only seem to deny her, but seems to beat her back, and that with shame and reproach; a very sore temptation. Christ seems now to do his utmost to drive her away out of his presence, by presenting unto her hervileness, her unworthiness, It is not meet to cast the childrens bread unto dogs.

The Jews are called the children, they were the houshold of God, chosen and separated from all the world, and the Gentiles, they were called Dogs, they were without, and without are dogs; they were without the Covenant, and so were vi∣sibly unholy and unclean, and therefore counted dogs, and called dogs. And the mercies that Christ the Mediator was sent to dispence, are called childrens bread. It is not meet to take the childrens bread.

It is not meet,] It is not good, it is not fair dealing, it is not honest, it is not right; no, not in the sight of men, to take that which is provided for children, and give it to dogs, it were a sin and a shame so to do; therefore the Lord Jesus seems here to beat her back with a strong repulse; as if he should say, I wonder at this womans boldness, she being without the Covenant, among the dogs, should desire the childrens bread; no, it is not fair dealing, meet, right, nor honest, to take the childrens bread and cast it to dogs: and thus she is beaten back, by presenting her vileness and un∣worthiness.

The truth that I shall close with, is this. The consideration of unworthiness and vileness,* 1.184 proveth many times a sore temptation to Christs people.

God many times suffers his people to be tem∣pted, and to meet with many sore temptations a∣bout their own vileness and unworthiness. That is the temptation that is now applyed to this woman, that she was an unworthy creature, called a dog.

Now to make it plain to you from Scripture, that this many times doth prove a sore temptation to God's people, when their eye hath been kept intent upon their own vileness; this was a great temptation to Moses,* 1.185 and laid as a block in Moses his way, Exod. 3. 11. And Moses said unto God, who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Ae∣gypt? He looked upon his own unworthiness, he was of a stammering tongue, and uncircumcised lips, when God would send him about that great work of bringing the people of Israel out of Ae∣gypt; this was a hinderance to Moses when he looked upon his unworthiness: O Lord, Who am I that I should go to Pharaoh?

And so the Prophet Isaiah, he met with the same temptation,* 1.186 and it was a great discourage∣ment to him, and made him cry out bitterly, Isa. 6. 5. Wo is me, for I am undone, because I am a man of unclean lips: He looked upon his own unwor∣thiness, and the unworthiness of the people, and then he cries out that he was undone, I am undone: It was a mighty weight upon his spirit, till the Lord sent his Angel to help him over this tempta∣tion, by declaring to him that his iniquity was ta∣ken away, and his sin purged, as you may see in the 6 and 7 verses.

And so this was a temptation to the Prophet Jeremiah,* 1.187 his own unworthiness, when God would send him about some special service, chap. 1. v. 6. Then said I, Ah Lord God, behold I cannot speak, for I am a childe: He looked upon his own weak∣ness, I am a childe, I cannot speak, altogether un∣fit

for the service, and he would have declined it, and therefore God thrust him upon it, v. 7. his unworthiness was a temptation to him.

And it was this that made the woman that had the issue of blood to come behinde Christ,* 1.188 Matth. 9. 20. and to touch the hem of his garment, she would have stolen a cure, and gone away, and not have been seen, and so Christ should have lost the honour; she was under a temptation, and it was from the sense of her unworthiness.

And so the Centurion,* 1.189 Luke 7. 7. what was it that kept him from Christ? It was the sense of his unworthiness; Wherefore neither thought I my self worthy to come unto thee: I sent to thee in∣deed: but I thought not my self worthy to come to thee; the sense of his unworthiness kept him from coming in person to Christ: And so the sense of unworthiness and vileness, doth keep ma∣ny a poor soul from closing with Christ, it keeps many a soul from accepting the tender of grace and reconciliation; it keeps many a soul from sub∣mitting to the righteousness of God, which is the righteousness of faith.

But in the opening of the Point,* 1.190 I shall shew you what are those particular discoveries of un∣worthiness that do many times prove matter of temptation unto God's people.

First of all, when as a poor soul doth look up∣on his own sinfulness, and its unworthiness by reason of sin; when as a man or woman come to see what sin is, what a vile thing sin is, what an unclean and polluted thing sin is, such a pollution, such a defi∣led thing, that there is no Sinck, no pit foul enough

to receive it, but the pit of hell; so unclean is sin, such an uncleanness as will turn all in conclu∣sion into the pit of hell. Now when a soul comes to see what a vile thing sin is, and look upon him∣self, and see that he is the man; I am the man, and I am the woman thus polluted and thus defi∣led, defiled all over, within and without, heart defiled, and life defiled, and when the soul comes to pore upon this, it proves many times matter of sore temptation; and especially this sinfulness is matter of temptation in these two or three bran∣ches.

First of all, in the vileness and sinfulness of our hearts and natures; when as men or women come to be acquainted with the vileness of their nature, and see what rebellion is in the heart, and finde that there is a by as upon the spirit, that doth car∣ry it off continually from God, the heart enclined toward vanity evermore; O! How do vain thoughts and sinful imaginations croud in continu∣ally? And they do defile the most holy Service that is taken in hand: O! This proves matter of temptation: This body of sin and death, it made the Apostle cry out, O miserable man that I am! who shall deliver me from the body of this death▪ Rom. 7. 24. It had been a pressing temptation, if the Lord had not made a discovery of the way of deliverance and salvation to him; for a poor soul is apt to fear, surely there is nothing of God in me, if there were any seed of God in me, my heart would never be so vain, and the byas of my spirit would never carry me out from God so, O! I fear I am not made partaker yet of the Divine

Nature. The sight of that woful evil that is in the heart, proves many times a sad temptation, that it is hard for a poor soul to get over it. And

Secondly, When the Lord doth leave a poor creature to sin after mercy, and against mercy, it hath been saved by the Lord, delivered by his right hand, pressed with such and such a mercy, and yet overtaken in the snare of sin; sinning a∣gainst mercy many times proves a sore temptati∣on: O! I am afraid that I am none of the Lord's children, mercy hath not its kinde work upon me, it doth not bring forth those fruits which the Lord may look for when he gives out such mercies: sinning against mercy, many times proves a sore temptation.

Thirdly, When the Lord leaves a poor crea∣ture to fall again and again into the same sin; O! this proves matter of temptation, when as the soul hath seen the evil of sin, and hath bewailed it, hath run to the Lord for strength against it, yet hath been overtaken again and again in the same sin; that I say proves matter of sore temptation: Sure∣ly may the poor soul say, my spot is not the spot of children, I have been overtaken once and a∣gain; whereupon the poor soul may be tempted to cast away his hope and confidence, and not only tempted to cast away its confidence, but tempted to depart from God, and to go out from the wayes of obedience; There is no hope (say they in Jer. 18. 12.) but we will walk after our own devices, and we will every one do the imagination of his evil heart: We have back-slidden again and again, and there is no hope for us, we had as good go on, and

take our fill in sin: This temptation is set on many times by falling into sin. That is the first, That unworthiness by reason of sin.

Secondly, Unworthiness by reason of that mi∣serable, weak, and frail condition that the chil∣dren of men are in; the great distance that man is at from God, this proves matter of temptation to many a poor soul, when he considers that he is a poor piece of dust and ashes, and that there is an infinite distance between God and the creature; he is from everlasting to everlasting, he is Jeho∣vah, and changeth not: But we are poor creatures, that are of yesterday, and are going down to the grave to day, and shall be in the place of silence to morrow: O this proves matter of temptation and discouragement. Will the Lord look down upon such a poor creature, and upon such a piece of dust and ashes? Is it possible that the Lord should humble himself to take notice of me? And besides that common condition of frailty which all men are in, the Lord is pleased to bring some of his people into a lower condition then that which is the ordinary state of man, and yet he is as low as dust: Yet (I say) the Lord is plea∣sed to bring some of his people into a lower con∣dition then ordinary; By affliction God makes mans state to be low, when he brings him into an afflicted state; and when God maketh mans com∣forts to be low, taketh away those comforts, and those relations which have been his refreshments, I say, when a man is brought thus into a low and afflicted condition, this added to that common condition of frailty, it setteth at a great distance

from God, and it proves many times matter of discouragement and temptation to a poor soul: So it was with Job, chap. 14. v. 1, 2, 3. Man that is born of a woman, is of few dayes, and full of trou∣ble; he cometh forth like a flower, and is cut down; he fleeth also as a shaddow, and continueth not. And dost thou open thine eyes upon such a one? Lord, (saith he) Is it possible that thou shouldest hum∣ble thy self so far to look down upon such a one? That God should look down with the eye of pity upon such a one frail man is, one that is brought so low, one that sitteth upon the dunghil! Unwor∣thiness by reason of frailness, proves a temptation many times to Gods own people.

Thirdly, Unworthiness by reason of coldness and deadness in affection: When a poor soul finds how dead his heart is towards God; O! I have a heart for the world, and I have affections to friends and relations, there is love to creatures, nay there is affection enough to vanity, but little or no heart for God, there are not those breathings, those thirstings, those pantings after God, not that first love which somtimes it hath found to the Lord, and to the things of Christ: O! This proves mat∣ter of discouragement and temptation: O! I fear that the love of God dwelleth not in me, saith a poor soul, I finde my heart so dead, and so strait towards God, open to the world, but strait to God: O! I fear that the love of God dwelleth not in me; How can it be that God should set his love upon such a one? Surely if the love of God were in me, I should love the Lord more then I do. Deadness and coldness in affection toward

the Lord, it proves many times a sore tempta∣tion.

Fourthly and lastly, Unworthiness by reason of unusefulness and unserviceableness to God, that is matter of temptation; when as a poor creature sees that it can do little or nothing for the Lord, O! I am a barren tree, I am a dry branch, I see that others are fruitful, I see that others have the promise fulfilled to them, they bring forth much fruit, they are serviceable in their generation, they are an honour to God, and do good to men; but as for me, I know not wherein I can honour him, I know not wherein I can be useful or ser∣viceable, O I bring forth no fruit unto God, and therefore am afraid that I am the Tree the Apo∣stle Jude (vers. 12.) speaketh of, without fruit, twice dead, plucked up by the roots, whose end is to be burnt; This is matter of sore temptation, and therefore hereupon there is many a poor soul that desires to be out of the world; O Lord, I can do no good, it is best for me to be put into the place of silence, I hinder some goodly Tree that would grow in my place, and would bring forth more fruit; upon this many a poor soul hastens to the grave. This is matter of temptation, and it is grounded upon this, a mans own unworthiness and unusefulness, and unserviceableness to Christ in his generation.

Quest. But you will say, Wherefore doth the Lord suffer his people to be tempted thus about their unworthiness?

Answ. Why, the Lord he hath gracious ends. Sathan who helps on this temptation many times,

he hath destructive ends; but God in suffering of it, he hath gracious ends.

What are Gods ends?

First,* 1.191 God would teach us to learn this les∣son, That the love of God goes not by the worthiness of the creature; therefore God he suffers us many times to be bowed down by looking upon our un∣worthiness even to temptation, because we would not learn this lesson, that the love of God goeth not by the creatures worthiness, but that it is al∣together free, and not for any thing in the crea∣ture, it is only in the Breast of God; there is the ground of his love, no reason for it in the crea∣ture: Go and take a woman of Whoredome, one that hath played the Adulteress, and yet beloved, that was to shew forth and hold forth his love to the children of Israel; What was there in such a woman that was lovely or desireable? The wo∣man of whoredoms; no more worthiness in the children of Israel: Neither is there in any soul, and God would have us learn this; and if we will not learn it, he will suffer us to be carried into the School of Temptation, to learn us this lesson, That God loves not for any worthiness in the creature.

Secondly,* 1.192 God would teach us to learn this lesson, That the worthiness of the creature is out of it self; therefore he suffers the soul to be brought into this School of Temptation, and to be bowed down with the apprehensions of our unworthiness, that we may know that the worthi∣ness of man is out of himself; a lesson hard to learn, for a man is apt to seek his worthiness in

himself, and is loth to be beholden unto any, no, not unto God, and not to Christ for his worthiness: We have all learned this of Adam, it was the first sin, he would have his worthiness in himself, he would not have depended upon God for it, but he would stand by himself, and have no depen∣dance upon his Creator, and so by seeking to stand on his own legs, he fell down below the condition of a creature. And truly, ever since the sons of Adam have imitated their Father in this, Man desires and seeks to have his worthiness at home in himself, and he is loth to go out for it; and therefore it is one of the hardest matters in the world, to bring men to submit to the righteous∣ness of Christ. Corrupt Nature, and Carnal Reason (as it is corrupted) teacheth men to look to their own righteousness; Philosophers taught men, That men needed not to go out of them∣selves to make themselves happy; for a man had all blessings in himself, and he needed not to go out of himself: But Christ teacheth another les∣son; if ever man will be happy he must go out of himself, and he must seek his worthiness else∣where, he must have it in the Son of God. Now that we may learn this lesson, God suffers us to be brought into the School of Temptation.

Thirdly,* 1.193 God hath this gracious end, There∣by he doth make his people more humble, and lowly in Spirit, which is a gracious and Christ∣like disposition; though the Devil he hath no such end when he presents our unworthiness, to make us humble, yet God will make that advan∣tage of it: You may see how humble and how

meek this woman was when she was under this Temptation, in the next words, Truth Lord, (saith she) yet the dogs eat of the crumbs; all that thou hast said is true; thou hast said I am a dog, truth Lord, so I am. Thus she doth lye very low at the feet of Christ, he calls her dog, and she lies the lower, she lies at the feet of Christ. This is a gracious effect that God works by this Tem∣ptation.

Fourthly,* 1.194 By this God doth make his people really to prize, and to live upon, and to exalt the Fa∣thers free grace, and the Sons worthiness and righ∣teousness. I say, in this school of temptation, God teacheth his people to exalt really, and to prize really, and to live upon the free grace of God the Father, and the infinite worthiness and righteous∣ness of Jesus Christ. O saith a poor soul, if I be so vile, so unworthy, O! what need is there of fleeing to the free grace of God? What need is there of looking after the infinite righteous∣ness of Jesus Christ? O! This will make the soul desirous to live upon God, and to live upon Christ, to build upon free grace, and to build upon the worthiness and righteousness of Christ; and this will make the soul to exalt, and to lift up this glo∣rious name of God, and of his Son. O! What had become of me, if it had not been for free grace? If free grace had not over-looked all my vileness, all my sinfulness, all my distance from God, all my coldness of affection, all my unuse∣fulness, what had become of me if it had not been for the righteousness of Christ? If Christ had not brought in everlasting righteousness, to cover all

this unrighteousness, O I had been miserable and undone. You see wherefore God suffers these temptations.

Briefly, a word or two by way of Application.

First,* 1.195 It may teach us to take heed that we do not help forward this temptation upon the spi∣rit of those that are weak Christians: I say, Take heed that we do not help forward this temptation, there is no greater temptation then when the soul is kept and bowed down to look upon the vileness and unworthiness of the creature; many a poor soul cries out (as David did) concerning his sin, O, my sin is ever before me; so many a poor soul sayes, my unworthiness an vileness is ever before me, my deadness is ever before me, my distance from God, my sin of Nature, my sin of Heart, my relapses: Now take heed that we do not help for∣ward the temptation, by despising and undervalu∣ing those that are weak, by despising Christians for their weakness; O! it may be, as I said be∣fore, their eye is upon it, they look upon it them∣selves, and therefore we should not so look upon it as to discourage them, and not to cast off such as have any seed of God in them because they are weak, but to cherish that which is of God, though we may apprehend there is coldness, and dead∣ness, and unusefulness; and it may be the Lord hath made them deeply sensible of it; but if there be but a little wheat, though covered with chaffe, do not cast it away; a little wheat is precious: though there be but a little gold, and a great deal of dross, yet if we can discern any of Christ's gold, we should help forward the work of Christ,

and not help forward the work of Sathan.

But secondly,* 1.196 Take heed that we do not give way to this temptation, let Christians (especially weak Christians) take heed that they do not give way to this temptation, poring upon their unwor∣thiness, as to be discouraged and to be beaten off from Christ, and staved off from their duty. We may look upon our unworthiness, and we ought to look upon our unworthiness, and O that we could look upon our unworthiness more then we do, in God's way to look upon it, when God doth shew us our unworthiness in God's glass, then we may look upon it without danger; but now it is dan∣gerous to look upon it when Sathan presents un∣worthiness, to behold it in the Divel's glass, it is dangerous, and proves a very sore temptation.

Quest. But you will say, How shall we know when God presents unworthiness, and when Sa∣than presents unworthiness? How shall we know when it is duty to look upon unworthiness, and when it is sin to look upon unworthiness?

Answ.* 1.197 First of all, When God doth present unworthiness and vileness to us, he doth also pre∣sent himself to us; he doth not present the un∣worthiness of the creature, and leave it there, but when God shews his people their unworthiness, he also shews himself; that you may look with one eye upon the Lord, as you look with the other eye upon your unworthiness; so did the Church in Micah 7. 18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? Vers. 19. He will subdue our iniquities, and thou will cast all our sins

into the depth of the Sea. She had looked upon her unworthiness, and upon her vileness, and had seen her iniquity; but she also looked unto God, who is a God like unto thee? And truly when we look upon our unworthiness, we may say, and we ought to say, O Lord! Who are such vile, sinful, and unworthy creatures in the whole world as we are? But take heed that we stay not there, and rob God of his grace, but even then look up to the Lord, and say, Who is like unto thee? Who is like unto me for unworthiness? But who is like unto thy Son Christ for worthiness and righteousness? No God like unto thee; No Saviour like unto Christ.

Secondly, When God presents our unworthi∣ness and vileness, it is to make us run nearer to himself; and it hath that effect and that operation upon the heart, when God shews a man or wo∣man their vileness, it makes them run nearer to God: But now when Sathan shews sinfulness and vileness, it is to draw the soul away from God, and so forsake its own mercy; when God made a dis∣covery to the Prodigal of his own unworthiness, it made him hasten to his father; that discovery was from God, it made him hasten home; I will arise (saith he) and go to my Father, and I will say, Fa∣ther, I have sinned against thee, and am not worthy to be called thy son: When as the soul shall thus look upon its unworthiness, and make the more haste to God, make the more haste to Christ, flee the faster to the City of Refuge, that discove∣ry is of God.

Thirdly, When God doth discover a souls un∣worthiness,

he doth make the soul (notwithstand∣ing) thankful; he keeps the soul in a thankful po∣sture, notwithstanding the discovery of its un∣worthiness. So David, the Lord helped him to see his own unworthiness, and the unworthiness of his people, yet David in the midst of that dis∣covery was kept in a thankful frame, 1 Chron. 29. 14. But who am I, and what is my people, that we should be able to offer so willingly after this sort? Lord, we are poor unworthy creatures, I and my people, King and people; Ah but still his heart was kept thankful, and he is the more thankful to God, that God should employ such in any service that is done for him. But when as the sight of our unworthiness doth make us to repine against God, and put the spirit into a murmuring and discon∣tented frame, that discovery is not from God, but from Sathan. When God leadeth a soul into the discovery of unworthiness, yet he makes the soul thankful.

Fourthly, When God discovers unworthiness, it shall be no hinderance to the soul in waiting upon God in his Ordinances; when Sathan dis∣covers unworthiness, he doth thereby endeavour to discourage and to beat off the soul from wait∣ing upon the Lord in the way of his Ordinances; This woman of Canaan she is not discouraged, she goeth on crying and praying; and Hezekiah and his people they went on to wait upon the Lord, notwithstanding they were made sensible of their unworthiness, and their want of preparation, ac∣cording to the preparation of the Sanctuary; but when a soul is discouraged, beaten off from pray∣er;

it is not for me to go to God, it is not for me to pray, and to wait upon God in his Ordinances, one so unworthy; Surely this is from Sathan, this is not the discovery of God.

Fifthly and lastly, When as God discovers a man's unworthiness, it shall not take him off from any service that God calleth him to; when as Sa∣than doth discover unworthiness, it taketh a man off from that work which God layeth before him. Moses was taken off from the work of the Lord by the sight of his own unfitness and unworthiness, he goes on to make many excuses one after another, it was a great stumbling block in his way, and it did hinder him from following God in that ser∣vice that God called him out unto in his generati∣on: Moses, he looked upon his unworthiness, and he was under a temptation; therefore thus you see and may know when God discovers unworthi∣ness, and when it is duty to look upon unworthi∣ness; and on the contrary, when it is of Sathan, and when it is your duty to look away from your unworthiness; we may see it, and must see it in God's glass, but not in Sathans, And O that God would fasten this upon the spirit; let us take heed that we do not give way to this temptation. Weak Christians, you that are apt to be discouraged with the thoughts of your unworthiness, take heed of giving way to this temptation, for you will exceed∣ingly hinder your own comfort by poring upon your unworthiness when Sathan presents it; and you will enslave your own spirits, it will hinder you from that freedome which Jesus Christ hath purchased, and which Jesus Christ tenders to you,

it will hinder your souls from establishment, it will keep you alwayes in a weak condition, to be con∣tinually poring upon unworthiness, to look upon your selves continually, and not to look back again to God, to look upon your sinfulness, and not look upon free grace, to look upon your unworthiness, and not to look upon the worthiness and righteous∣ness of Christ: This will keep your souls from e∣stablishment, and keep you alwayes in a weak con∣dition.

But now, when God doth present unworthiness, we may look upon it; only let us remember what are God's ends, when as God doth present un∣worthiness; Gods ends are gracious, and O that we might have Gods ends in our eye when we look upon our unworthiness! It is to teach us to know that God loveth us not for our worthiness, to teach us to know that we must have worthiness out of our selves, to make us more low, more humble, meek in spirit, to make us to prize the Father's free grace, and the Son's worthiness, and his righ∣teousness. These are God's ends, O that when ever we look upon our unworthiness, we might have God's ends before us!

Quest. But what shall I do when tempted about my unworthiness?* 1.198 Briefly thus.

Answ. If it be the portion of any soul to be under these temptations, under these discourage∣ments before-mentioned; if it be a temptation grounded upon the discovery of the sinfulness of our Nature, heart, and life; O flee to the foun∣tain, know that God hath declared that there is a fountain opened, Zach. 13. 1. In that day there

shall be a fountain opened to the House of David, and to the Inhabitants of Jerusalem, for sin, and for un∣cleanness: Therefore when you are bowed down with the sense of your own unworthiness by reason of sin, look to the fountain, there is a fountain o∣pened, and there is vertue in that fountain to cleanse and take away all your sin and unworthiness.

And if your temptation be grounded upon the discovery of your weakness and frailty, your di∣stance from God, and this is helped on by your low and afflicted condition, besides the common frailty of man; O know! That though the distance be infinite, yet God hath overlooked it, free grace hath over-looked it, and free grace can over∣look, and free grace will over-look that infinite distance that is between God any you: and know, that God doth not judge of any man by his out∣ward low estate, by his outward afflicted conditi∣on; you are apt to draw sad conclusions from thence, that God loveth you not, and Sathan he tempts to conclude so, if God loved you, he would not deal so with you: Ah, but know, that God doth not judge so, neither can you judge of the love of God by affliction.

And if the temptation be grounded upon the deadness of your heart, and coldness of your spi∣rit, look to Christ to warm you, look to the Son of God to enflame your affections; but know, that you are not able to judge of God's love by your love, you must not measure God's love by your love; not to conclude that God hath no love, be∣cause you have little love; you cannot measure God by your selves, you should rather accept of

his love, entertain his love, and look to that love of God, to beget more love in your hearts, and to draw forth more love in your hearts; we have cause to be humbled exceedingly that our love to God is so little, but yet we must not measure the love of God by our love.

And if your temptation be grounded upon your unusefulness; O, you say, I am an unuseful crea∣ture, more fitter for the dunghil then for any thing else; know that God hath some use of you, there is never a Christian living but God hath some use of it, though it may be you see it not; thou look∣est upon thy self as a poor unuseful creature, but God hath some use of you: if God had not some use of you, he would not continue you here, no, not a moment; God hath appointed several mem∣bers in the body, and all are useful, not the least member but it is useful in the body; I say, surely the Lord sees that you are of use to him, although you are apt to say you are altogether unuseful. In a word, when tempted about unworthiness, do as this woman did in the Text.

First of all, she doth acknoledge all that Christ spake, It is not meet to take the childrens bread and cast it to dogs, saith Christ in v. 27. Truth Lord, saith she. Let us learn to do so, when bowed down with the thoughts of unworthiness and vileness; let us subscribe to it, that it is a truth, all that can be said, and all that can be presented by Sathan himself concerning our vileness, we may grant that it is truth, I am unworthy, vile, and wretched.

Secondly, Take heed that this do not hinder the acting of faith; acknowledge that it is so, and that

we are as vile as it is objected; but let not the sight of this hinder the acting of faith; this woman she acted faith gloriously notwithstanding; Truth Lord, yet the dogs do eat the crumbs that fall from their master's table; she makes this to be a ground of faith, even this very discouragement, this very temptation, the sight of her unworthiness, this doth not discourage her; It is Truth Lord, but yet the dogs eat of the crumbs; and so be you still in the acting of faith, and let not the fight of unworthiness be any hinderance.

Thirdly, It is our duty still to wait upon the Lord in the midst of the discovery of our unwor∣thiness: Wait upon the Lord, and keep his way, and let no discovery of unworthiness beat us off from waiting upon the Lord, and keeping his way: this woman held on her way, held on to wait notwith∣standing all her unworthiness; she believes, and waits, prays, and waits, and her expectations they are from the Lord. And so in the midst of the sense of our unworthiness, let us do as she did, acknow∣ledge God notwithstanding, be acting faith in Christ, in the Lord's free grace, in those gracious promises which he holds forth, and which he hath given us in Christ, and be waiting upon God in the way of our duty, keeping his way; and the Lord he will certainly make that soul more then a con∣querour of these temptations.

Matth. 15. 26.

But he answered and said, It is not meet to take the childrens bread, and to cast it to Dogs.

SERMON XIX.

I Shall now consider this temptation in particular. In general it was her un∣worthiness that was presented, more particularly, that she was one of those Nations that did not belong to the Covenant of God. She was a Canaanite, she was one that was a stran∣ger to the visible Covenant of the Commonwealth of Israel; she was none of the children of the visible Kingdom, she was a dog, one without, and therefore Christ tells her, that she had nothing to do with the childrens bread. This was the tem∣ptation.

We shall consider the Proposition as it is laid down by Christ, which is an excellent truth, and worth the consideration.

That childrens bread must not be given to dogs.* 1.199

That is the proposition laid down by Christ. Or, The holy things of God, they must not be profaned by giving them unto those that have no right unto them.

First, In the opening of this Proposition, I shall shew you, Who they are that are here called children.

Secondly, And then, Who are called Dogs.

Thirdly, What is that childrens bread that must not be given to dogs.

First then,* 1.200 Let us enquire who they are that are called children, who are the children that have right to the bread?

I answer first, All they that are true Believers in Christ, they are called children; I say, such as are really and truly believers, such as are the seed of Christ, the travel of his soul, such as are begotten again unto God by the immortal seed of the word, and born again of the Spirit, new creatures; these are children indeed, they are called the children of the Promise, the children of the Covenant, the children of God by faith in Christ Jesus, Gal. 3. 26. To as many as believed gave he this dignity to be called the children, the sons of God: To as ma∣ny as received him, to them gave he power to be∣come the sons of God, even to them that believe on his name, John 1. 12. primarily and chiefly they are called children of God, and these have right to the childrens bread.

But secondly, There are others that are called children, that is, Such as are under visible and

outward dispensations of the Covenant; I say, such as do outwardly belong to the Covenant of God, such as are under the visible dispensations of the Covenant of God; though possibly many of them may not be under the efficacy, life, and power of that Covenant, yet if they be under the visible dispensations, the outward dispensations, God owns them, and they must be owned for children, Rom. 9. 6. For they are not all Israel which are of Israel; though they may be of Israel, the seed of Abraham, that the Apostle speaketh of there, and such as were under the outward dispensations of the Covenant, the Covenant of their father did belong to them, yet saith he, all are not Israel that are of Israel; they are not Israel indeed, chil∣dren of the Promise, as Isaac was; they are not all the elect of God, though they may be, and must be owned for children, because under the out∣ward dispensation of the Covenant: And in Mat. 8. 12. But the children of the Kingdom shall be cast out into utter darkness; called children of the Kingdom, because under an outward administrati∣on of the Covenant of grace, and yet possibly they may fall off and apostatize; and such children of the Kingdom may be cast out.

Now persons are under an outward administra∣tion of the Covenant two wayes,* 1.201 or by two rights, as I conceive.

First of all, by a visible profession of Christ, by a profession of faith in Christ, that may give men right to a visible being in the Covenant of God, and so upon that visible profession that is held forth, they may have right to the Ordinances of

God, and yet not belong to the invisible Cove∣nant of God. For Brethren, if a visible professi∣on cannot give right to an Ordinance, there is no man can have any ground for the administration of an Ordinance to others, if not upon a visible profession, for there is no man can be certainly assured who are the true Israel of God, and who belongs to the Election of God; no man can have certain assurance of another man's condition, but as he judgeth in charity upon his profession; so that an outward profession gives right to a visible being in Covenant, and so to a partaking of the Ordinances of Christ.

Secondly, There is another way of right (as I conceive) held forth in the Scripture, by which some persons have right to this visible Covenant of God, and so to some Ordinances of Christ, (such as they are capable of,) and that is, God's gracious owning of them; I say, God's gracious Declaration in the Word, that he will own such and such, and will account them for his people, set apart for himself; and so I conceive that the Lord owns and esteems of Believers, and the chil∣dren of believing parents: And as some by pro∣fession have right unto the visible Covenant, so others upon Gods declaration of owning in a vi∣sible way the seed of Believers; for so the Lord declared when he made that everlasting Cove∣nant with Abraham, that he would take in him and his seed, and they should be visibly under the dispensation of the Covenant, which promise seems again to be renewed even in the new Te∣stament, Acts 2, 39. For the Promise is unto yo••▪

and to your children; and saith the Apostle 1 Cor. 7. 14. Else were your children unclean, but now are they holy. God's visible owning of them, gives them a right to the visible Covenant, and so to some Ordinances, such as they are capable of.

But you will say, it seemeth strange that any should be the subjects of an Ordinance who are not capable of understanding what is done: Alas, children have not the use of reason, and are not capable of understanding what is done, and there∣fore sure ineffectual, and of no use, it is but setting the seal to a blank.

I answer, That God alwaies hath instituted some Ordinances both in the Old and New Testa∣ment, the subjects whereof have been meerly pas∣sive. God to declare his grace, will prevent poor creatures before they are able to know him, hath instituted some Ordinances, the subjects whereof have been meerly passive.

What did the children of old understand of Circumcision? They were meerly passive, and yet that Ordinance I hope was not in vain, and seem∣eth to be more suitable to God's grace now under the Gospel, to have an Ordinance the subjects whereof should be meerly passive, it declareth the grace of God, that he speaketh so to them before they have any knowledge.

And whereas it is said, It is the setting of a Seal to a Blank.

I answer, If God hath put in the names of the children of Believers into the same Covenant with their parents, if their names shall be found written in the Covenant,, why then to set to the

Seal, will be no setting a Seal to a Blank; but their names were written and put into the Covenant when made with Abraham, I will be thy God, and the God of thy seed; and we no where read that their names were blotted out; nay, we rather finde them renewed, Acts 2. 39. For the promise is to you, and to your seed: and therefore let none say, that it is setting a Seal to a Blank, if God hath written the names of children in the Covenant. Indeed I know it is very dangerous to misapply an Ordinance of Christ to wrong subjects, it is a giving holy things to dogs; but take heed that we do not call dogs where the Lord doth not call so; and take heed that we do not blot out those names that the Lord hath put into the Covenant.

But it may be you will say further by way of Objection.

If children belong to the Covenant of God, and the Covenant that the children of believing Parents is under is a Covenant of grace; of ne∣cessity they must be saved: Shall they be under a Covenant of grace, and not be saved?

I answer, Some may be under a Covenant of grace, and not saved; I say visibly, in respect of the outward dispensation, they may be under the Covenant of grace, and yet never attaine to life and salvation; for when as we do Baptize those who do make a profession of their faith, surely we look upon them as Believers, and such as are in Covenant with God, and therefore we Baptize them, because believers, and so in Covenant with God.

But now, is it not possible, nay is it not ordina∣ry

for many who make such a profession of Christ, and are baptized upon that profession, to fall off, and to come short of life and salvation? And yet I hope you will say the Ordinance was not dis∣orderly administred, though they that did make a profession do fall off; so though all children of believing parents do not attain to eternal life, yet the Ordinance is no more unduly administred to them then to others, for both Professors and chil∣dren may be under the outward administration of the Covenant, which being may give right to an outward Ordinance, and yet not be saved.

Object. But you will say, How shall we judge of any but by their profession that they make of Christ; we cannot own any but such as make a profession, and children cannot make a Profes∣sion.

I answer, We must judge as God judgeth, and own as God owns; take heed that we do not dis∣own what God owns; and if God will own the children of believing parents visibly, and put them under an outward administration of the Covenant, surely there is no danger of owning where God owns; God's owning is a surer ground for us to go upon, then any man's profession: Now God seems to own the seed of believers by his graci∣ous promise: Nay, let it be considered, those Prophesies that speak of the latter dayes, and of the Kingdom of Christ, and the glory that shall be in those dayes, they speak of this, that God will then more abundantly and visibly own the seed of his people; God will own them, and God will bless them, Isa. 65. 23. They shall not labour

in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their off∣spring with them. When the Jews shall come in, they shall be called the blessed of the Lord, and their off-spring with them; their seed shall be blessed according to Abrahams Covenant, when they shall come in again.

I know there are many gracious hearts that cannot believe this truth, and will not, till Christ comes to reveal it; but if the Lord hath handed in any beam of light, shut it not out; This have I spoken, because it is in my way to shew you who are children.

But in the second place,* 1.202 Who are Dogs? You see who are to be accounted children: who are Dogs? That must be opened too, and let it not be offensive, because it is in the Text.

First, Dogs in Scripture are taken somtimes for all the Nations of the Gentiles, all the people of the world (except the seed of Abraham) were called Dogs, they were without the Covenant, strangers to the Commonwealth of Israel; all, we and our fathers, all the Nations of the Gentiles; time was that the Jewes only were the children, and we and all Nations were called Dogs.

But secondly, All wicked men in Scriptute phrase they are called Dogs; The Scripture doth brand some sort of wicked men, and some degrees of wicked persons by this name; In especial manner the Lord looks upon some wicked men as dogs.

Who are they?

First,* 1.203 Such as give up themselves to gross and notorious wickedness, such as are openly scanda∣lous,

vile, and prophane, Rev. 22. 15. For with∣out are dogs, sorcerers, and whoremongers, and mur∣derers, and Idolaters, and whosoever loveth and ma∣keth a lye. Without are dogs, and he sheweth who those dogs are that are without, that shall be shut out of the City, when the new Jerusalem shall come down from heaven; these are they that shall not have a name in that City: vile sinners, they are called dogs.

But secondly, such as do oppose the Gospel of Christ, such as do reject the Gospel, and oppose the Truths of the Gospel; such as come to hear for that end, that they may snarl against the word; the Spirit of the Lord calls them dogs; Phil. 3. 2. Beware of dogs, beware of evil workers, beware of the concision: the Apostle bids the Christians beware of them, beware of dogs, they that bite and snarl, and set themselves to oppose the Truths of the Gospel, the Spirit of the Lord calls them dogs.

Thirdly, They who do reject those wholsome reproofs, and counsels, and exhortations that the Lord sends them by any of his servants; such as scorn reproof, and hate reproof, that are ready to fly in the face of him that shall reprove them when they do wickedly; What have you to do with me, meddle with your own matters, and I will not be reproved by such a one as you are; the word of the Lord calls such persons dogs, they are vile creatures, Matth. 7. 6. Give not that which is holy unto the dogs, neither cast ye your pearls be∣fore swine, lest they trample them under their feet, and turn again, and rent you. See here what Christ speaks; Exhortations and reproofs they are not to

be cast before some men, such as have often reject∣ed reproofs, and will not hear, the Lord looketh upon them as dogs, and they shall die in thei•• wickedness.

Fourthly, The Scripture calls those dogs, tha•• somtime have made a profession of Christ, and have turned away from their profession, such 〈◊〉〈◊〉 have seemed somtimes to be very forward, an•• very zealous, hot it may be in their youth, after ••ward they fall off, and have lost their fruit, and have lost their profession, and it may be not 〈◊〉〈◊〉 much as Leaves upon them, but are turned agai•• to their old wayes, 2 Pet. 2. 22. But it is hapn•• vnto them according to the true Proverb, the dog ••turned to his own vomit again, and the Sow that wa•• washed, to her wallowing in the myre; they have turn'd to their old course again, they seeme•• somtimes to cast out sin; Ah! But they have re∣turned to it again: Such persons are vile, and the holy Ghost calls them dogs.

Fiftly, Persecuters of Christ, of his Truth and people, they are called dogs; such as do not only bark against Christ, but even bite and rend his peo∣ple: Why, the Lord looks upon them as vile crea∣tures, they are dogs in God's account, what-ever they are in the worlds; and so Christ calls them by David his type, Psal. 22. 16. for dogs have compassed me, the assembly of the wicked have en∣closed me, they pierced my hands and my feet. Those bloody persecuters of Christ, that would not be satisfied but with the blood of the Lamb of God, nothing but the shedding of his blood would serve their turn; even as the Blood-Hound that hunts

the Hind upon the mountain; the Lord calls them dogs, barking dogs, biting dogs have compassed me round about.

But thirdly, What is the childrens bread that must not be given to dogs?

First, The gracious Promises of the Gospel; those sweet comforts that God hath laid up in the Promises, they are not the portion of wicked men; Comfort ye, comfort ye my people, saith your God, speake ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; Isa. 40. 1, 2. God doth not send comfort to wicked men while they re∣main such; for all the promises of the Gospel, they are Christ's right, and Christ's inheritance, they are Christ's portion; the Apostle saith, They are all yea and amen in him; now therefore they cannot be applyed to any but to those that have Interest in Christ; if promises be yea and amen in Christ, they cannot go without Christ; he must be thy husband, or else thou hast no right in them.

Quest. But you will say then, How shall men come to believe in the promises, if they must not be applyed to wicked men? How shall they come to have faith in the promise?

I Answer, When the Spirit of the Lord doth perswade the heart of any sinner to accept of Je∣sus Christ, to rest upon Jesus Christ by a particu∣lar application: as he is freely tendered in the e∣verlasting Gospel: when this is done, I conceive that soul hath an Interest in Christ, and then right to all the promises, for every mercy promised is to those that are in Christ, and childrens bread is not to be cast to dogs.

Secondly, A place in the House of God is chil∣drens bread; a name in God's house, fellowshi•• with the Saints, this is childrens bread that be longs only to those that are Christ's, at least visi∣bly so, Isa. 56. 4, 5. see what God promiseth〈◊〉〈◊〉 the Eunuchs, For thus saith the Lord unto the E•• nuchs that keep my Sabbaths, and chuse the thing that please me, and take hold of my convenant; eve•• unto them will I give in mine house, and within 〈◊〉〈◊〉 walls, a place, and a name, better then of sons 〈◊〉〈◊〉 of daughters; I will give them an everlasting 〈◊〉〈◊〉 that shall not be cut off. This is made to him th•••• feareth the Lord, and desires to worship 〈◊〉〈◊〉 Lord aright, and desires to sanctifie the Sabba•• of the Lord, he hath right to this part of chil∣drens bread, he hath right to the fellowship 〈◊〉〈◊〉 Saints, and Church of Christ, and God in du•••• time will bring him in, though he may be out. will give him a name in my house, and his nam•• shall be written there; the time is a coming th•• there shall be never a Saint, but the Lord 〈◊〉〈◊〉 bring him in, Behold how good and how pleasant it 〈◊〉〈◊〉 for Brethren to dwell together in unity, Psal. 133. 1 there is a large report of Brethrens dwelling to∣gether in Unity; now they must be Brethren, 〈◊〉〈◊〉 else they cannot dwell together in unity; It is good and pleasant for brethren dwell together Sons and daughters of the everlasting Father, 〈◊〉〈◊〉 that not only by Creation, but by Regeneration ▪ If Sons and Daughters of the everlasting Father O! Then, How good to dwell in the House 〈◊〉〈◊〉 God? This is childrens bread.

Thirdly, Sealing Ordinances, The seals of

••he Covenant, they are childrens bread, Baptisme, and the Supper of the Lord are childrens bread, and they are not to be dispensed to any that are visibly unclean, and unholy; To instance only in the Supper of the Lord, to shew you a little that ••hat is childrens bread, and must not be given to ••ny but children: For first, It is a Seal of the Covenant; if the other Ordinance be a Seal, then ••hat is a Seal of the Covenant of Grace; and ••herefore they must be in the Covenant of grace, they must not be strangers to the Covenant, that come to this Ordinance, that have right to this Or∣dinance: They that are visibly strangers, and e∣nemies unto God, strangers to this Covenant, they cannot have a right to that Ordinance of Jesus Christ.

Again, That Ordinance is a Love-Feast, and the Lord he makes it, to declare that he is recon∣ciled to all those his friends whom he invites: There was a falling out between God and man, ••ut when it is taken up by Christ, God the Father declares that he is a friend, and therefore he in∣vites believers to sup with him, which declares and makes it out to them that he is reconciled, he makes a feast for this end, and therefore called the Lords Supper; they shall come and sit at Ta∣ble with him, that he may declare that he is real∣ly reconciled, and bears no old grudge, but hath forgotten all. Now therefore, they that are ene∣mies, that will not be reconciled, but profess en∣mity against the Lord, they cannot have right to this Ordinance.

Again, It is a seal of our Communion with

Christ and with the Saints. The Bread which we break, is it not the Communion of the Body of Christ? And so the Wine, it is the Communion of the blood of Christ, the signe of it, the seal of it, a seal of our Communion with Christ; and it is a seal of our communion with the Saints; all that do partake of it, they prosess they are one bread therefore it is an Ordinance that cannot and may not be dispensed to wicked men.

Besides, The Supper of the Lord is an Ordi∣nance that is appointed for the increase of grace ▪ it is appointed for a Christians growth, therefore of necessity there must be life before there can be growth, there must be a principle of grace, be∣fore there can be increase of grace; It is true, it is for the weak as well as the strong; and if there be any part of spiritual life in the soul, that soul may receive it in Christ's way; but of necessity there must be life, or else no right to the Ordi∣nance; for it is appointed for growth in grace, to make a weak faith strong, and so for the increase of every grace.

I might add, wicked men cannot perform the actions of the living that God calls for in that Ordinance, they cannot eat and drink spiritually, they may eat the bread, and drink the wine, but they cannot eat the flesh of Christ, and drink the blood of Christ; if a wicked man, he cannot eat spiritually, and so he prophaneth the Ordinance, the Body of Christ and the Blood of Christ he becomes guilty of it, and the Apostle saith, He eateth his own damnation, if he cannot discern the Lord's body, (1 Cor. 11. 29.) and eat

spirituall by faith; sad in the conclusion, he eats and drinks damnation of himself. That's the third piece of childrens bread, Sealing Ordinances.

I should have added a fourth, but shall pass it by because of the time, it should have been this, Holy counsels and reproofs, they are childrens bread, and I should have shewn you in what ca∣ses we ought not to cast them before dogs; When we have no call to speak, or when we have spoken often, again and again, and they turn again, and tread it under foot, when it appears that they sin obstinately, do not sin for want of light, but sin against light; when you have born a sufficient te∣stimony unto the Truth, or unto the wayes of God, in such cases and the like; that part of childrens bread must not be cast to dogs.

To shut up all with a word or two of Applica∣tion.

First of all, It lets us see Brethren,* 1.204 that way of the Churches of Christ is justifiable by Christ; that way of making distinction and separation be∣twixt person and person, betwixt the precious and the vile, it is justifiable by the word of the Lord, it is one of the hard things for the world to digest, this separation, this putting a difference between man and man: but I pray know, that if any Church do act according to the rule, to the word of Christ which they may not transgress, no not for a house full of gold and silver, they must not give that which is holy to dogs, cast not pearls before swine, (saith Christ) Matth. 7. 6. And it is to take the childrens bread, and cast it to dogs. The Church do but walk according to rule, let not men con∣demn it.

I know what is objected; Ah! They are a censorious people, they would be Judges, they would judge all the world but themselves; they only are children, and all the world are dogs.

No, we say not so, God forbid, We say there are seven thousand souls, besides those we know, that have not bowed their knee to Baal; Ye•• surely, there are many thousands (I am perswa∣ded) of the people of God, that are children who are not for the present in any visible House of God: But this I say, that so long as they are so, they are not in the right place, they are where the dogs should be, till they be in some visible House of Christ, they are not in the children place, they set themselves among the dogs; the Lord would have them among children, and there is a time a coming, when all that are chil∣dren shall come in, and without shall be none bu•• dogs.

And let me say to such as are the children of the Lord, and not in some visible House of God; they cannot have their portion, they cannot en∣joy childrens bread, while out of Christ's house, they deprive themselves of that bread which is their right, Christ will not have bread given, but in his House; some Ordinances of Christ cannot be dispenced but in a Communion of Saints, and if children will not come into a com∣munion of Saints, they must not, they cannot en∣joy those Ordinances; and let it be no offence, if the Church (according to their duty) do labour to keep the Ordinances of God from pollution.

Quest. But you will say, What can it hurt me? Or, What can it hurt another, though there be many wicked men in a Communion of Saints, that come and partake of the Lord's Supper? What is that to me if I be prepared to wait upon the Lord? What detriment shall I re∣ceive?

Answ. It is to thee; A little leaven leaven∣eth the whole lump: If a wicked person be in the Church, it is to thee, and to the whole company, and if thou dost not that which is thy duty, thou art defiled by that wicked man. It is true, if thou hast done thy duty, brought it to the Church, then thou art not defiled; but if thou hast not done thy duty, thou art defiled, and it is to thee.

I know what is urged, Did not Judas receive the Supper? And were there not many wicked men in the Church of Corinth? And doth not Christ say, the Tares and the wheat must grow together? But these may easily be answered.

As for Judas, it is hardly made out that he re∣ceived the Supper of the Lord; but if he did, he was a close hypocrite not known to the Church. Hypocrites there may be, but that is no plea for the admitting of those that are openly scandalous.

As for those wicked persons in the Church of Corinth, it was defective, but of right it should not have been so; Possibly the best Church may be corrupt, and may tollerate wicked persons; but by rule it ought not to be so: When ye are met together, and there be a wicked person amongst

you, deliver such a one unto Sathan, for the de∣struction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Know ye not that a little leaven leaveneth the whole lump? 1 Cor. 5. 4, 5, 6. But to pass by that.

Secondly,* 1.205 In a word, What matter of com∣fort is here to you that are the Lord's people? The Lord looks upon you as children; all you that fear the Lord, and believe in the name of his Son, you are the Lord's children, cared for and provided for by the Lord. Provision is made by God himself, he will take care that you shall have bread; Christ takes care for his children: O! This is childrens bread, and I must not give the childrens bread unto dogs. O! That this might refresh your souls, that Christ looketh upon you as children, and that he takes care to provide bread for you; He will not suffer the soul of the righteous to famish, Prov. 10. 3. Children, you shall have bread; you shall have Ordinances, Promises, they belong to you, they are your bread, the Lord will in due time give out that which your souls wait for; for the chil∣dren shall have their bread. O that the Lord would raise up our hearts to expect this when we come before him in the Lords Supper: Let children look for their bread, wait for bread from heaven to be given out, there is never an hired servant in Christ's House but shall have bread enough; so the Prodigal did acknow∣ledge: and if the hired servants shall have bread, the children shall not famish. O! Wait upon the Lord, who will give his children bread, and give it in due season.

Again thirdly,* 1.206 What cause have you to ad∣mire at the goodness of the Lord thus to you that are his children? Children so provided for; O! The free grace of God to us poor out∣casts of the Gentiles: Time was when we were dogs; and that the Lord should make them to be children that were dogs, set them at his Table that were cast out, and give them childrens bread, that had not right, no not to the crumbs! O the free grace of God, let us admire it, and let us debase our selves, and lie low before the Lord, and say, O! What am I poor dead dog, that I should sit at Table with the King, and that the King should own me? No cause of being lifted up, but cause of lying low; for who are we poor dead dogs, that the Lord should make us chil∣dren, and bestow the portion of children upon us, giving unto us childrens bread!

And to shut up all;

Let us look upon the Ordinances of the Lord as our Bread;* 1.207 look upon the Word, and look upon the Promises, you that are children, take hold of them, improve them, they are childrens bread, they are provided on purpose for you; And so that other Ordinance of the Supper, look upon it as bread, and make use of it as bread. O that we might fetch out the sweetness of it; for there is no piece of childrens bread but hath a great deal of sweetness in it; sweetness in the Word, and sweetness in the Supper; and O that we might chew it, and fetch out the sweetness: What sweetness might we finde in the Supper of the Lord, if we did set faith on work? O!

what abundance of the love of God is held forth, and of the great mysterie of godliness, God ma∣nifested in the flesh? How much held forth of the sufferings of Christ, and the benefits of the suffering of Christ? O that we might chew the Ordinance, and (as bread) make use of it for our refreshment and strength!

Matth. 15. 27.

And she said, Truth, Lord; yet the Dogs eat of the Crumbs which fall from their Masters Table.

SERMON XX.

IN these words that I have read, we have the carriage and the behaviour of this woman under those Tryals or Tempta∣tions which she met withal; her carri∣age is very gracious, it is such as doth discover

First, A depth of Humility.

Secondly, A height of Faith.

She discovers first of all, A depth of Humility. Jesus Christ he had called her dog; he had pre∣ferr'd others before her; he had told her, it was not meet to take the childrens bread and give it to such as she was: Now she doth acknowledge all this, nay she doth not only acknowledge it, but she submitted unto it, nay she confirms it: Truth Lord; Christ had said, It was not meet to

take the childrens bread and cast it to dogs: Truth Lord; What-ever thou hast spoken, Lord, is true: Thou hast said that I am a dog, Truth Lord; Thou hast said the Jews are children, Truth Lord; Thou hast said it is not meet to bestow childrens bread upon dogs, Truth Lord; yet the dogs eat of the crumbs.

And as we have a discovery of her Humility, so of her Faith; her condition was low, but her faith was high; strong, and glorious.

First of all, By Faith she doth answer the tem∣ptation, she findes out the strength of the tempta∣tion, the scope of it where it lay, and the Spirit of the Lord doth unfold and resolve the difficulty. Christ had said the Jews were the children, and 'twas not meet to give the childrens bread to dogs; there is the temptation: She answers, Truth Lord, yet the dogs cat of the crumbs. It discovers thus much, Although the Jews are the children, and they must be served first, it is fit that they should have the first offer of mercy, it is fit that they should have whole loaves set upon the Ta∣ble, and full dishes, yet the Jews are not so the children, that all others are excluded, the Gen∣tiles are not altogether excluded from mercy, the Gentiles may have the crums, especially when the children grow wanton, and cast away their bread, the Gentiles (though dogs) may have that which fall from their Table. Thus by faith she doth finde out the force of the temptation, and is ena∣bled to make an answer to it.

Secondly, The strength of her faith doth ap∣pear in this, that she doth not only answer the

temptation, but she gains advantage by it, her faith is strengthened, and riseth higher, and wax∣eth stronger; and that which was matter of dis∣couragement in it self, it is matter of encourage∣ment and strength unto her; Christ had said she was a dog, this is an encouragement to her, Lord, thou hast said that I am a dog, and if I be a dog, I am thy dog, thou art my master, and therefore surely the crumbs that fall from my masters table do belong to me; in all Nations, among all peo∣ple the dogs eat the crumbs that fall from their masters table; Lord, thou hast said that I am a dog, but I will lie at thy feet, and wait upon thee for crums of mercy that fall from thee. Thus her faith is strengthened by that temptation, which in it self did tend to drive her from Christ; that temptation that would have driven her from Christ, makes her run to Christ; she is called dog, and she waits under the Master's table for crumbs of mercy. Thus you see the carriage of this woman under the temptation, she carries it very humbly, and with a great deal of faith and holy confidence in the midst of these discourage∣ments.

There are divers useful truths in these words, I shall now close with one.

Truth Lord, (saith she.)

From whence Observe, That the soul that is graciously and truly humbled before the Lord, will justifie the Lord in all that he speaks and doth against it.

What-ever the Lord shall say, whether it be in a way of discovery of sin, vileness, and corrupti∣on: Or secondly, whether it be a word of threat∣ning: In both these, that heart that is truly hum∣bled, it will justifie the Lord. When God speaks himself, and gives rebukes from himself, or when God makes use of men to be instruments in his hand, still a gracious heart that is truly humbled, in all it meeteth withal it will justifie the Lord, and say, Truth Lord; the Lord is true, and the Lord is righteous in what he speaks and doth.

First, When God comes and speaks in a way of discovery of sin, when the Lord by his Spirit in his Word doth come and rip open a mans heart as it were, discovers its vileness to him, shews him what a wretched, sinful, polluted creture he is; or when the Lord shall come and charge any particular sin upon a man that he hath committed, set his actual sin in order before him; when God shall binde with the cords of affliction, as Job speaks, and then discover a mans transgression; if the soul be truly humbled, it will say, truth Lord; I am indeed as vile and as wretched, and as sinful, nay worse then I can be charged with. When God came to make a discovery to Job of his own heart, in the 38, 39, and 40 chapters, God took much pains to discover Job to himself, Job had stood too much upon his integrity, upon his righteousness, he had not all along justified the Lord in his pro∣ceedings; but when God came to make a disco∣very to him, and shew him what a poor, vile, frail worm he was, and ript open his heart, and shewed him his corruption, Job then falls down, and cries,

truth Lord, Job 40. 3, 4. Then Job answered the Lord, and said, Behold, I am vile, what shall I an∣swer thee? I will lay may hand upon my mouth. vers. 5. Once have I spoken, but I will not answer: yea twice, but I will proceed no further. Behold I am vile, as vile as thou hast discovered to me, Lord, I see it, and therefore I will stand no more upon my own justification, but I will justifie thee; and truly so it is with every soul that is truly humbled, when God comes and makes a disco∣very of its corrupt nature and life, and chargeth sin upon him, it is so and so aggravated, thou hast sinned against light, against knowledge, against mercy and goodness; truth Lord, all is true, saith the gracious heart; yea, not only when God speaks in the way of discovery of sin, the soul that is humble will cry truth Lord, and justifie the Lord.

But secondly, Even then when the Lord speaks very sharply in a way of threatening, the soul that is truly humble, it will justifie the Lord; Psal. 51. 4. Against thee only have I sinned, and done this evil in thy sight; that thou mightest be justified when thou speakest, and be clear when thou judgest. Here David he will justifie the Lord in all that he spake against him; as much as if David should say, I have made this publique confession, and have penned this Psalm, that I might clear thee before all the world, that I might justifie God, what. ever God should do against David, or speak against David. I will say, Lord, thou art righte∣ous: He would justifie God in all that God had spoken against him; and yet God spake terrible

things against David by Nathan the Prophet, 2 Sam. 12. 10, 11, 12.

Verse 10. Now therefore the sword shall never depart from thine house, because thou hast despised me, and hast taken the wife of sriah the Hittite to be thy wife. Verse 11. Thus saith the Lord, Be∣hold I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy Neighbour, and he shall lie with thy wives in the sight of this Sun. Verse 12. For thou didst it secretly, but I will do this thing be∣fore all Israel, and before the Sun.

See here what terrible things God threatens he threatens that the sword should never depart from his house; That he would raise up evil a∣gainst him out of his own house, a terrible threat∣ning: Nay, God threatens that he would give his wives to his Neighbours, that should defile them before his face; a terrible threatening: Nay, God tells him that this should be done before all Isra∣el, and in the face of the Sun: And yet Lord, I will clear thee when thou judgest, and justifie thee when thou speakest.

Take another instance in old Eli, and you shall see how he justified the Lord when the Lord spake against him; 1 Sam. 3. 18. at verse 11. Behold I will do a thing in Israel, at which both the ears of every one that heareth it, shall tingle; and at verse 14. I have sworn unto the house of Eli, that the iniquity of Elies house shall not be purged with Sacrifice nor Offering for ever: Now all this was told Eli at verse 18. And Samuel told him e∣very whit, and hid nothing from him: And he said,

It is the Lord, let him do what seemeth him good. And so Hezekiah, take that instance, and see how he justified the Lord, when the Lord spake ter∣ribly against him, 2 Kings 20. 19. at vers. 17, 18. God threatens Hezekiah because he boasted of his treasure, and shews it to the Ambassadors of the King of Babylon, verse 17. Behold the dayes come, that all that is in thine house, and that which thy fathers have laid up in store to this day, shall be carried unto Babylon, nothing shall be left, saith the Lord. Verse 18. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away, and they shall be Eunuchs in the Palace of the King of Babylon. A hard lesson, and yet he justifies the Lord; Verse 19. Then said He∣zekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. So that you see that a gra∣cious heart that is truly humbled before the Lord, it will justifie the Lord in all that he speaks against it; when he discovers sin, or threatens punish∣ment, still he will justifie the Lord; and not on∣ly justifie the Lord in what he hath spoken, but he will justifie the Lord in what he shall speak; if God should speak seven times worse, still a gra∣cious heart that is truly humble, resolves to justifie the Lord, 2 Sam. 15. 26. saith David, But if he thus say, I have no delight in thee; Behold, here am I; let him do to me as seemeth good unto him▪ He did not only justifie the Lord in what he had spoken; but in what the Lord should say; if the Lord should say, I will use David no more, nor bring David back no more to his Throne, David in that justifieth God, and submits to the Lord.

But secondly, A gracious heart that is truly humbled, desires to justifie God in his Actings; when God shall act against him, as well as speak against him, it will justifie the Lord; if the Lord shall prefer others before him, in this he will ju∣stifie the Lord. Instance in this woman of Canaan, the Jewes (the children) they must have whole loaves, and full dishes, and they must be preferr'd before her, yet she justifies the Lord, and says, Truth Lord. But I shall make it out to you in divers particulars, that you may see how a graci∣ous heart that is truly humbled, will justifie the Lord in his actings.

First of all, If the Lord shall manifest more love, more grace, more favour unto others, then to it self, though there be nothing in all the world that it longeth more after then after the enjoyment of the presence of God, yet if the Lord shall be pleased to discover more of him∣self, and give out more clear, full intimations of his love and grace to others then to it self, it de∣sires to justifie the Lord. Christ (as I said) he will deal with the Jews as with children, give them whole loaves, and full dishes, this woman she ju∣stifies the Lord; and if the Lord will give more tokens of acceptance to others then to it self, still it desires to justifie the Lord: The heart that is unsound cannot do this, nothing is more hard to bear, that the Lord should shew more favour to others then to them; so it was with Cain, the Lord shewed more favour to Abel his brother, then to him, God gave him a token of his acce∣ptance, Cain could not bear it; and so the Pr••∣digal's

eldest brother; the father shews a great deal of love to the returning Prodigal, and the eldest brother could not bear it; I have served thee all my dayes, and thou hast not dealt so with me; thou hast not killed the fatted calf for me. But the soul that is truly humble, it will justifie the Lord in this, if the Lord gives our clearer mani∣festations of his love to others then to him, it will say the Lord is righteous, and doth me no wrong; the Lord is a free Agent; free grace, it is his commodity, and he may bestow it where he plea∣seth; and I have received more from the Lord then I have improved, I have had more then I have been thankful for, more then I have used for the Lord's honour; I have sinned so and so after mercy, and it is a wonder that I have not sinned away all my comforts. Thus a soul that is truly humbled, will justifie the Lord.

Secondly, If the Lord gives out a greater mea∣sure of spiritual gifts to others, the soul that is truly humbled it will justifie the Lord in this dis∣pensation, it desires to say, as John Baptist, John 3. 30. He must increase, but I must decrease; here∣in is my joy fulfilled; it desires to rejoyce in this, that the Lord may have any honour by o∣thers, though it look upon himself, and see it is a barren wilderness; others, green trees, see others flourishing like the Palm tree, and bring forth much fruit; although a gracious heart sees cause to be humbled, and judge it self for not following on to know the Lord, for its not following on to wait upon the Lord for such enjoyments, yet it al∣so desires to justifie the Lord; not to complain if

the Lord shall give out more to others then to him; it knows in this also the Lord is a free A∣gent, and he may dispose of his gifts, where, and to whom he please.

Thirdly, If the Lord should give out a greater share of temporal mercies to others then to him, a greater estate, more riches, more honour, more friends and relations, still a soul that is truly hum∣bled, it will justifie the Lord in this dispensation: it will say, I have received more then I am wor∣thy of, I am less then the least of all thy mercies; I have more then I have used for Gods honour, this is the portion that the Lord sees good for me; the Lord sees what a naughty heart I have, I am ensnared with that little that I have, it is a snare to me; therefore surely the Lord in mercy hath de∣nied much to me, lest my heart should be ensna∣red, and therefore in this dispensation it will also justifie the Lord.

Fourthly, If the Lord should lay greater affli∣ctions upon him then upon others; in this dis∣pensation, the soul that is truly humbled will ju∣stifie the Lord. So it was with Job; Job he was greatly afflicted, not any man living met with so much as Job did, yet in Job 1. 20, 21. He falls down and justifies the Lord; Then Job arose, and rent his mantle, and shaved his head, and fell down on the ground, and worshipped; and said, Naked came I out of my mothers womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away, blessed be the name of the Lord: See here what arguments he findes to clear the Lord in this dispensation; though his affliction was very

great, he falls down and blesseth the Lord, and at v. 22. it is said, In all this Job sinned not, nor char∣ged God foolishly. And so Aaron the High Priest, when the Lord smote his two sons that they died, it is said, Aaron held his peace, Lev. 10. 1, 2, 3. And Nada•• and Abi••u the sons of Aaron, took eit of them his Censor, and put fire therein, and put Incense thereon, and offered strange fire before the Lord, which he commanded them not.

Verse 2. And there went out fire from the Lord, and devoured them, that they died before the Lord.

Verse 3. Then Moses said unto Aaron, This is that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified; And Aaron held his peace.

He spake not one word against the Lord, but was silent, and justified the Lord. And so David in Psal. 39. when there was some sore hand of God upon him, so that he cryed out, I am consu∣med by thy rebukes, some affliction that did even eat him up and consume him, yet he justified the Lord, verse. 9. I was dumb, I opened not my mouth, because thou didst it. And so in Micah 7. 9. I will bear the indignation of the Lord, because I have sin∣ned against him. A soul truly humbled will justi∣fie the Lord, even then when he layes greater strokes of affliction upon him then upon others.

Fiftly, The soul that is truly humbled, it will justifie the Lord when the Lord seems to shut out his prayer; it calls, and cries, and waits, and yet the Lord gives out no answer. O! how hard a matter is it for an unhumbled heart to bear this? Wherefore have we fasted, say they, and thou seest

not? Wherefore have we afflicted our soul, and thou takest no knowledge? Isa. 58. 3. An hypocrite can∣not bear this; if God give not a present answer, it will wait no longer: But now a gracious heart, that is truly humbled, it will wait upon the Lord, though the Lord gives not out a present answer; yea, it will study answers to clear the Lord; the Lord is righteous, and it is for gracious ends that the Lord defers to hear; or, the mercy is not ripe, or I am not fit for the mercy, it is mercy that I may wait upon God, mercy that I have such a God to wait upon; the Lord might have cut off my life, and my hopes, and my waiting; and therefore still the Lord is gracious, in that I have opportunity to wait upon him. Thus a soul truly humbled, will justifie the Lord, when the Lord seems to shut out his prayer.

Sixtly and lasly, The soul that is truly humbled, will justifie the Lord, when the Lord shall lay him aside as one that is useless, when the Lord shall make no more use of him in his work and service, but shall take him off from the work of the Lord. God somtimes deals so with his own people; yet if the soul be truly humbled, it will justifie the Lord in this also; it is a hard matter to submit unto it, but when the heart is put into a right humble frame, it will submit and justifie the Lord: And so did Moses and Aaron the ser∣vants of the Lord, God told them that he would lay them aside, God calls to Moses and Aaron, and tells Aaron that he must be high Priest no longer, commanded Moses to strip Aaron of his Gar∣ments, and to put them upon another before his

face, and bids him go to such a place and die; and Aaron was obedient to the word of the Lord, Numb. 20. 23, 25, 26, 27, 28. And so Moses, when his work was at an end, God tells him that he must not carry the children of Israel into the land of Canaan, but he must go up to the Moun∣tain and die: He submits to the Lord, Deut. 32. 49, 50. and Deut. 34. 5. And thus you see, a heart that is truly humbled, it will justifie the Lord both in his sayings and doings; when God shall speak against him, and discover his vileness and sin, it will say, Truth Lord; or when God shall threat∣en most severely, nay when God shall walk in those ways that are hard to bear, yet a soul that is truly humbled, desires to submit to the Lord, and to justifie the Lord.

And secondly, When God shall not only speak himself, but when God shall make use of men, yea wicked men, and shall set them to speak against it; when God shall set them to revile, and set them to act against it, to persecute it; the soul that is truly humbled, it will justifie the Lord in that dispensation; so did David, 2 Sam. 16. 7, 8. And thus said Shimei wheu he cursed, Come out, come out, thou bloody man, and thou man of Belial; the Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned, and the Lord hath delivered the Kingdom into the hand of Absalom thy son; and behold thou art taken to thy mischief, because thou art a bloody man.

Shimei he came and railed against David, it was a great indignity that was done against Da∣vid by that railing wretch, and he took up stones,

and cast at the King, at verse 6. and it was, when David was in distress, he was driven out by Absa∣lom from Jerusalem; he takes that advantage, he comes and rails, and calls him the bloody man, and saith he, the Lord hath now avenged the blood of thy masters house upon thee; yet David at this time justifies the Lord, verse 10. So let him curse, be∣cause the Lord hath said unto him, Curse David; who shall then say, Wherefore hast thou done so? See here how David justifies the Lord; though that which this raising man did object against Da∣vid was false, he calls him a bloody man in respect of Saul's house; David was clear in that, and in∣nocent: yet David he layes it to heart, and con∣cludes that God had some designe in it; though in respect of Saul's house I am not a bloody man, yet I shed the blood of Vriah. David he is si∣lent; the Lord hath bid him curse David; and therefore David useth many arguments for to ju∣stifie the Lord, and to quiet his own spirit, and the spirit of others, as you may see vers. 11, 12. And David said to Abishai, and to all his servants; Be∣hold, my Son which came forth of my bowels, seeketh my life; how much more now may this Btnj amite do it? Let him alone, and let him curse, for the Lord hath bidden him.

Verse 12. It may be the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day: And so David in patience doth possess his soul, and justifie the Lord in that dis∣pensation.

A word or two of Application, and so I shall conclude.

First of all,* 1.208 This calls upon us to be more in the practise of this duty; O that the Lord would help all his people to learn this lesson! It is a hard lesson, we had need look up to the Lord, that he would teach us to justifie the Lord when he speaks and acts against us; when he speaks himself, or when he suffers men to speak against us: It is our duty (as you have heard) to justifie the Lord, as this woman of Canaan did, and as those in Micah 7. did, I will bear the indignation of the Lord, because I have sinned against him: O that we could make those holy men our pattern that we heard spoken of before! Look upon Mo∣ses, upon Aaron, upon David, upon Hezekiah, upon Job, upon good old Eli, upon this Woman of Canaan, O! How did they justifie the Lord, when the Lord spake hard things, and stretched out his hand in a way of sore affliction? Still we finde them justifying the Lord, and O that we could look upon them as our pattern!

To perswade us to this Duty,* 1.209 First of all, Con∣sider, That it is the Lord; It is the Lord that speaks, it is the Lord that acts; when-ever there is any affliction upon us, it is of the Lord; and if it be of the Lord, and from the Lord, why should we not justifie him? That was a prevailing argu∣ment with good old Eli, when as those terrible threatnings came to his ear, That God would do that against his House, at which both the Eares of every one that heard it, should tingle; and that the iniquity of Eli's House, should not be purged a∣way with sacrifice, nor offering for ever: It is the Lord (saith he) let him do what seemeth him good.

He hath power over all creatures, as the Potter hath power over the clay; and saith David, I was dumb, I opened not my mouth, because thou didst it.

Secondly Consider, That all that God speaks and doth is God; and if so, Why should we not justifie the Lord? You know what Hezekiah said, 2 Kings 20. 19. Good is the Word of the Lord: A hard word it was, that all his Treasure should be carried unto Babylon, and his Sons also, and made servants there, and yet he sath, good is the Word of the Lord. What-ever God doth, is good; though it may seem to be never so hard, yet there is some good in all that he speaks and doth; and the Lord doth it for good, Doth not thy Word do good? Every word of the Lord is good, and doth good to them that are his chil∣dren, though it be a hard word; yet all God's words, and all God's wayes shall work together for good; he will bring good out of them, if the heart be submitting to God, and justifying the Lord in that dispensation.

Thirdly, Consider, That there is mercy in eve∣ry dispensation; and that God doth afflict less then the sin deserveth: Though the affliction may seem to be hard, truly if we look into our own hearts and wayes, we might see that there is that which might provoke the Lord to afflict seven times more. The Church in the Lamentations, when she came to consider how she had provoked the Lord, though before she had cryed out bit∣terly of her Wormwood and Gall, yet in Lam. 3. 22. It is of the Lord's mercies that we are not

consumed, because his compassions fail not. We have provoked the Lord greatly, and it is mercy that we are not consumed, mercy that we are out of hell, and therefore good cause that we should justifie the Lord.

Yea, and let us justifie the Lord when he suf∣fers men to speak against us: O! This is a hard lesson to flesh and blood; but know it is a duty that God calls for, when men do revile, and speak evil, and do accuse us so and so, still it is our work to justifie the Lord; Look back to that pat∣tern of David in the case of Shimei, and let us make it our pattern, when-ever we meet with revilings and hard sayings from men; he justified the Lord, though it was false that which Shimei did accuse him of; That he was a bloody man in respect of Saul's House, yet he justified the Lord; the Lord sees that I am a bloody man, though not in that particular; and therefore saith he, The Lord hath bidden him. Either thou art guilty or not guilty, when God suffers men to revile, and speak evil, and to fasten such accusations upon thee; if thou art guilty, it is thy duty to make use of it by whomsoever God shall discover it; make use of that which comes out of the enemies mouth, to finde out the evil that is in our own hearts: But if thou art clear, and not guilty of that which thou art accused of, yet in respect of the Lord, there is cause of justifying the Lord: So David, though he was not guilty in that respect that Shimei said he was guilty, yet saith he, it is just with the Lord, and it is a righteous thing that I should be thus accused by Shimei. And for the

quieting of thy spirit, use those Arguments that David did, Behold, the Son out of my Bowels ri∣seth up against me, and therefore shall I think it a great matter for a stranger to do it? So let us say, behold, here is that which riseth up in mine own heart, the corruptions in mine own bosome, that doth me many an ill turn, shall I think much that strangers do accuse me? And consider also that which David said, The Lord doth hear the curses of Shimei, and will do me good by it: And so, if thou canst approve thy heart to God, and art not guilty of what men do accuse thee of, and that thou canst say, it is false in respect of man, but in respect of God, thou sayest, Truth Lord, Know that the Lord he can do thee good by it, and that he will turn those very curses of men to thy good.

Again, One word of Use more, and so I shall conclude.

Look up to the Lord for this grace of Humili∣ty; O! What cause have we to give up our hearts into God's hand, that he may make us truly hum∣ble? Surely we shall never be able to justifie the Lord, if the heart be not laid low, and made tru∣ly humble. The Lord Jesus he had humbled this woman, he had laid her very low, he had sancti∣fied her affliction to humble her, she had met with great afflictions, her daughter was vexed with a dvvil, the Lord sanctified that affliction to humble her: And she also met with great tem∣ptations, three sore Temptations we read of; and the Lord also sanctified those temptations to hum∣ble her: And she had also met with discoveries

of grace and love, the Lord revealed himself very gloriously to her faith, or else she could never have held out, the Lord also sanctified those dis∣coveries to humble her, and lay her low. Truly if this woman had not had a humble heart, she could never have carried it so in the time of affli∣ction, and in the time of this temptation, but she would have flown in the face of Christ: Christ calls her dog, and tells her, That it is not meet to take the childrens bread, and give it to dogs: if her heart had not been humble, she would have discovered her self to have been a dog, she would have barked against him; but she carried it very graciously, and in all that Christ spake, justified him, Truth Lord. O that we might go to the Lord, and beg of God, that he would give out more of this grace of humility to us! A proud heart will never justifie God when he speaks him∣self, or when he suffers men to speak; a proud heart will never take a repulse from God, nor reproofs from men: O! There is need of the grace of humility that will enable a soul to justi∣fie the Lord in what-ever he shall speak, and in what-ever he shall do. The Apostle saith, God resisteth the proud, but he giveth grace to the humble: He gives this grace to the hum∣ble, that they shall carry it graciously when the Lord speaks against them, when the Lord shall make a discovery of their hearts to them, of their Corruptions to them, of the deserving of their Transgressions to them, they shall justifie the Lord, and say, Truth Lord, all is

true. And when God shall suffer men to speak against them, the Lord gives grace to the hum∣ble; they shall have this grace, made able to justi∣fie the Lord.

And truly, When the soul is brought into this posture, when the soul is thus truly hum∣bled before the Lord, and can justifie the Lord when the Lord speaks, it is not far from de∣liverance: Salvation is nigh, Deliverance is at hand, the time of God's Controversie is at an end. When God hath thus humbled the soul under his mighty hand, and made it wil∣ling to lye low, and to justifie the Lord in all that he speakes and doth; surely the time of refreshment from the presence of the Lord is not far off.

The Prophet Ezekiel he lay low before the Lord; there were discoveries of the glorious Majesty of the Lord made to him, at the lat∣ter end of the first Chapter; As, the appear∣ance of the Bowe that is in the Cloud in the day of Raine, so was the appearance of the brightness round about, this was the appearance of the likenesse of the Glory of the Lord: and when I saw it, I fell upon my face: See here, he lay low before the Lord; and in Chap. 2. and Verse 2. What is said? And the Spirit entred into me when he spake unto me, and set me up∣on my feet.

And truly Brethren, When the Lord giveth out such a frame of spirit, that the heart is made so humble as to lie low before the Lord,

and to justifie the Lord in what he speakes and doth, the Spirit of the Lord is not far, Sal∣vation is not far off. As the Spirit did enter into Ezekiel, and set him upon his feet, so the Spirit of the Lord will come into that soul, and fill it with joy and refreshment from the Lord's presence.

Eccles. 12. 1.

Remember now thy Creator in the dayes of thy youth, while the e∣vil dayes come not, nor the years draw nigh, when thou shalt say I have no pleasure in them.

SOlomon having spent a great part of his life in following after vanity, and be∣ing brought by the Spirit of God to a serious consideration of his wayes, he doth write this Book of Ecclesiastes as the Book of his Repentance; and like a true penitent, he takes care of the souls of others, and gives warning to all men that they should take heed that they do not split against those Rocks against which he cast himself. He is exceeding careful of the souls of men; and in a special manner, he takes care of the souls of young men; he speaks once and a∣gain to them, that they might be warned by him, and not spend their youth in vanity, that they might not lose the comfort that they might enjoy by enjoying God, and that they might not lose

their opportunities of doing God service in their youth.

Now because it is hard to make impression up∣on young men, they being very apt to put the e∣vil day far from them, and to put the good day far from them too, the day of conversion and re∣turning to God being the first of all good dayes, the day-break of Eternity; he therefore doubles his Exhortation to them: And he begins in chap. 11. verse 9. there he gives one warning piece to young men, Rejoyce O young man in thy youth, ▪ and let thy heart cheer thee in the dayes of thy youth and walk in the wayes of thine heart, and in the sight of thine eyes: But know thou, that for all these things, God will bring thee into judgement. Youth is very sinful, and it is very hard for young men to bear reproofs. That Solomon speaks in an Iro∣nical way, that it might make impression upon their hearts; as if he should give them leave 〈◊〉〈◊〉 do what they will, Let thy heart cheer thee in the dayes of thy youth, and walk in the wayes of thine heart, and in the sight of thine eyes: Take you•• pleasure, and run after vanity, and scorn reproof•• and satisfie your lust as much as you will: do (saith he) But take this also with you; Know, that for all these things, God will bring thee to judge∣ment.

But how shall a young man be delivered from his folly?* 1.210 What remedy is there against this e∣vil in youth? By what means may a young man be cleansed?

He sets down a remedy in the Text, Remember thy Creator: If thou wouldest be turned from

sinful vanity in thy youth; Remember God in thy youth. And he presseth the Exhortation with many Arguments; Remember now thy Creator in the dayes of thy youth. Remember him! So I will (saith the young man) I have health, and strength, and time before-hand, I am but in the beginning of my youth, and I may remember my Creator, though I do it hereafter. O! Take heed (young man) saith he, Remember now thy Creator; Take heed of delaying, take heed of putting it off till another time, do it now, the future time is not in thy power, thou know'st not what to morrow will bring forth, and therefore if thou would'st remem∣ber God, do it now.

And good reason that thou shouldest do it now, for he is thy Creator, thy being and thy soul is from him, thy life is from him, and thy comforts are from him; He is thy Creator, therefore remem∣ber him now.

And he presseth this Duty, by the advantages which a man may have in youth of seeking after God; and the disadvantages that will come by putting off seeking after God in early yeers; There are evil dayes a coming (saith he) and therefore Remember now thy Creator, before the evil day come. There is the evil day of old age a coming, and that Solomon describes by an excel∣lent Allegory or Metaphor from vers. 2. to ver. 7. In verse 2. he sets forth the evil day of Old Age, While the Sun, or the Light, or the Moon, or the Stars be not darkned, nor the Clouds return after the rain; The Sun, and the Moon, and the Stars will be darkned, saith he; that is, all the powers,

the faculties of thy soul, thy understanding, thy affections, thy internal and external senses, thy memory, thy hearing, and thy seeing, and all o∣ther helps, which he calls the Sun, Moon, Stars, and Light, they will be darkned, there will be a decay in all the faculties of Nature. The clouds return after the rain; The body will be full of in∣firmities, a cloudy day it will be; the clouds re∣turn after the rain, after the day when it hath rain∣ed, insomuch as you think it would rain no more, the clouds return again; and so in old Age, the clouds will return again and again upon thee, there is a cloudy day a coming, and a dark day in old age, when thou canst not see to do thy work, and therefore Now Remember thy Creator.

And there is another evil day that he speaks of in verse 7. and that is, the day of death. Then shal•• the dust return to the earth, as it was; and the spi∣rit shall return unto God, who gave it. Therefore considering all this, I counsel thee to remember thy Creator in the dayes of thy youth.

The Proposition or Doctrine then is this: That it is the duty of all the children of men,* 1.211 to seek after God in the day of youth.

Therefore the Scripture takes notice of some of the servants of God, and sets them forth as patterns and examples, that every man should re∣member God in the dayes of his youth. The Scri∣pture takes notice of some good thing that was found in Jeroboam's childe, 1 Kings 14. 12, 13. Arise thou therefore, get thee to thine own house, and when thy feet enter into the City, the child shall

die; And all Israel shall mourn for him, and bury him; for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the Lord God of Israel, in the house of Jeroboam: In all the Family there was but one good childe, and there is notice taken of him, and the Lord thought of him in mercy, that he did not see the evil that came upon his fathers house: The Scri∣pture takes notice also of Josiah, in 2 Chron. 34. 3. For in the eighth yeer of his Reigne, while he was yet young, he began to seek after the God of Da∣vid, his father: He was but sixteen yeer old, and yet then did he seek after the God of David his father: And David he tells us, He trusted in God from his youth, Psal. 71. 5. For thou art my hope O Lord God, thou art my trust from my youth. And O that young men would look upon these pat∣terns; wherefore doth God take notice of them, and wherefore are they recorded in Scripture, but that young men might make them patterns, and tread in their steps, to Remember their Creator ••in the dayes of their youth.

But in the opening of the Point, I shall first shew you what it is to remember God.

Secondly, Shew you what cause all men have to Remember God.

Thirdly, What advantage it is to Remember God in youth.

Fourthly, Make some Improvement.

First, What is it to Remember God.

First,* 1.212 To Remember God is to know God; know∣ledge is the beginning of remembrance; there is no man can remember that which he doth not

know; therefore that man that is ignorant of God he doth not remember God, neither can he, be∣cause he doth not know God. So then, when So∣lomon saith, Remember thy Creator in the dayes 〈◊〉〈◊〉 thy youth, it is as much as if he should say, be∣times seek after the knowledge of God, to know him as he is in himself, and as he is in his Son; to know him for your God, and your portion, and your Inheritance, and your Saviour; where there is no knowledge of God, there is no Remembrin•• of God. Therefore the Prophet Isaiah dot•• press men to seek after the knowledge of God and in the Name of God, threaten all those peo∣ple that seek not after the knowledge of God, th•••• though God made them, yet he will not save the•• if they do not know him, Isa. 27. 11. For it is ••people of no understanding, therefore he that ma•• them will not have mercy on them. If thou do•• not know God, though thou hadst outward lif•• from him, yet thou canst not expect eternal lif•• from him; for if thou dost not know him, he wi•••• not have mercy on thee: And therefore, To Re∣member thy Creator, is to know God.

Secondly, To Remember God, is to Trust 〈◊〉〈◊〉 God, to lay the confidence of the soul upon God, and upon God only; Psal. 20. 7. Some trust 〈◊〉〈◊〉 chariots, and some in horses; but we will remember the name of the Lord our God: So much faith in God, so much remembrance of God, when God is not believed on, and when God is distrusted, when any thing beside God is trusted, then God is forgotten; And therefore when Solomon saith▪ Young man, Remember God; that is, seek after

faith in God; let them trust in God, let them not trust in their strength, trust in their parts, let them not trust in their wealth, let them not trust in their friends, their fathers to provide for them, no, let them Remember God, let them put their trust in God, for that is a remembring of God.

Thirdly, To Remember God, is to Love God, to prize him, to have a high account of God, to love him dearly above all things; for when God is not loved above all things whatsoever, God is forgotten; We will remember thy love more then wine: The upright love thee. Cant. 1. 4. We will remember thy love more then wine; that is, our heart is affected with thy love, our heart is taken with thy love; we finde more sweetness in the love of Christ, then in the sweetest of creature comforts; so that when Solomon saith, Young man Remember thy Creator in the dayes of thy youth, that is, set thy affections upon God betimes, prize him above all thy comforts and enjoyments: if the heart be not set upon God, the Lord is for∣gotten.

Fourthly, To Remember God, is to Serve God, and to obey God, to walk with him, and to wor∣ship him, to honour him, this is a Remembring of God, Deut. 8. 11. Beware that thou for get not the Lord thy God, in not keeping his commandments, and his judgements, and his statutes, which I com∣mand thee this day: If thou dost not yeild obe∣dience to the will of God, thou forgettest God; but to yeild obedience to the Will of God, is to Remember God: So when Solomon saith, Young man, Remember God in the dayes of thy youth,

that is, Walk with God, and take heed of dis∣obeying God, sinning against God; for if thou sin against God, thou forgettest God; and there∣fore be found walking with him, and worship the Lord in truth, for that is a remembring of him.

Fiftly, To Remember God, is to spend the thoughts of the heart upon God; When a man spends many thoughts upon a person, or upon such an object, he then remembers it; and so when the thoughts of the heart are spent upon God, then God is re∣membred: But when God is not thought upon, but vain thoughts thrust out the thoughts of God, there is no remembrance of God; the wicked they are said to forget God; God is not in all his thoughts, Psal. 10. 4. And therefore when Solo∣mon saith, Young man, Remember God; that is, young man, spend thy thoughts upon God; thou hast many thoughts in youth, do not let them run out to base objects, to soul-destroying objects, but Remember God, let God be often in thy minde, and let the thoughts of thy heart be spent on him, thy many thoughts, and thy best thoughts, thy choice thoughts, let them be spent on God, for that is a Remembring of God.

Sixtly and lastly, To Remember God, is to En∣deavour after communion with God; Seek to see the face of God, and to have the presence of God in and thorow Christ, to walk with God, this is a remembring of God; when a man neglects his friend, and hath no communion with him, he is said to forget his friend; and so that soul that seeks not after communion with God, that soul forgets God: And therefore when Solomon saith,

Young man, Remember God; that is, let the strongest endeavour and pursuit of thy soul be af∣ter God, that thou mayest enjoy God, and act for God, and serve him. That's the first particular, you see what it is to Remember God.

But secondly,* 1.213 The second thing is to shew you what cause there is that all the sons of men should Remember their Creator.

First of all, God is worthy, yea only worthy to be remembred: What is in any creature, in any ob∣ject, that does make it worthy of the thoughts of your heart? Look unto God, and you shall finde it infinitely more in him; Is it Goodness, Kind∣ness, bounty, Liberality, Wisdome, Power, and Greatness, Beauty and Loveliness? Go all the world over, and finde out all the excellencies that you can name, and you shall finde them all to meet and center in God; all divine perfections are in him originally; there is Love and Bounty, Good∣ness and Meekness, yea infinite grace in God; He is good, and he doth good; and he doth good to the worst of creatures, even to those that forget him, while they run away from him: Yea, the most forgetful of God, they have showers of mer∣cy poured down every day upon their heads. Now because of those excellent glorious perfections that are in God, God is worthy to be remembred of the sons of men.

Secondly, He is worthy to be remembred, be∣cause he hath Done so much to be remembred; God hath taken more care of this one thing, then he hath done of any thing else, besides the great work of the salvation of his people, that the sons

of men might remember him; when man went out from God in Adam, God saw that man would soon forget him, man would have forgotten that there was a God; now what a great deal hath God done, that the sons of men might remember him! He hath written the remembrance of him∣self upon every creature, that wheresoever man looks, either upward or downward, he shall see some footsteps of God, somthing that God hath done to remember him, he hath engraven some re∣membrance of himself upon every creature, Psal. 8. 3, 4. verse 9. When I consider thy heavens, the work of thy fingers, the moon, and the stars, which thou hast ordained.

Verse 4. What is man that thou art mindful of him, and the son of man that thou visitest him? When I saw (saith he) the remembrance of God that was graven upon the Sun, Moon, and Stars, and so upon every creature on the face of the earth, why then at Verse 9. he cries out, O Lord, our Lord, how excellent is thy Name in all the Earth.

Nay, The Lord hath engraven the remem∣brance of himself upon all his Providences; there is some remembrance of God upon every mercy, all those mercies that have been made thy porti∣on, which thou hast enjoyed since thou hadst a bee∣ing; wherefore are they but that thy soul might remember God?

Nay, God hath written his name upon his judg∣ments in the earth, that he might be remembred▪ wherefore God he doth work wonderfully, that as his mercies are wonderful, so his judgements

are wonderful, wherefore doth God do such great things in the earth? Doubtless that he might be remembred, that men may say, Verily there is a reward for the righteous, and a God that judgeth the earth.

Nay, God hath set up Conscience in every mans soul, and wherefore hath God set up Conscience in every man, but that Conscience might put us in minde of God? That every man's Conscience might speak for God, that it might stand up and cry for God, Remember God; and Conscience doth cry, and doth speak, and men may hear the cries of Conscience if they will not stop their ears: When men sin, Remember (saith Conscience) that for all these things God will bring thee to judge∣ment.

Nay further, God hath engraven his Name up∣on his Ordinances, and the great end is, that he might be remembred; This is the great end of the Ordinance of the Lord's Supper, Do it in re∣membrance of me, saith Christ; and so every Or∣dinance, the Word that is preached to you, it is that you might remember God; wherefore is Prayer, and every Ordinance, but that the sons of men might remember God? He hath engraven some remembrance of himself upon all his Ordi∣nances. See then what cause there is that you should remember God, seeing God hath done so much that he might be remembred.

Thirdly, There is cause that the sons of men should remember God; for God is their Creator▪ Remember thy Creator. Now God being our Crea∣tor, it is but a just and equitable thing that thou

shouldest remember God thy Creator; thy being is from him, thy life is from him, thy soul is from him, thy comforts are from him, all thy enjoy∣ments are from him, thou hast not the least com∣fort in the world but what comes from God; he being thy Creator, it is but a just thing that thou shouldest remember him; yea, thy dependance is upon him, as he is thy Creator; thy life is not on∣ly from him, but thy life is in his hand; and thy soul is not only from him, but thy soul is in his hand; it is in his power to kill and to save; to destroy both body and soul: And if there be so great a dependance that man hath upon his Crea∣tor, that not only thy comforts, but thy breathing, thy soul, and thy eternity is in his hand, there is good cause that thou shouldest remember thy Creator.

Fourthly, There is good cause that we should remember God, for while you remember God, you remember your selves; for all good comes to the creature by remembring God, thy peace, and thy rest, thy comforts, thy satisfaction, and thy contentments, thy establishment of heart, thy hope for life, for heaven, for glory; there is not any good thing that a creature can enjoy, or hope to enjoy, but it must come in by remembrance of God: And while you remember God, you remem∣ber your selves; remembring God, thou enjoyest God, and enjoying God, thou enjoyest all good whatsoever: good reason then that thou shouldest remember him. That's the second particular.

Thirdly, I shall shew you what advantage it is to man to remember God in youth.

First,* 1.214 There is this great advantage; for the most part that soul that remembers God betimes, in its coming unto God he findes the easie and the ready way to God; the longer a man forgets God, the further he goes from God, every day he is going from God, and therefore it will be the harder task to come back again; it is a harder task to cast over a great Account, then to cast it up while lesser; though in respect of God all things are alike, and God can as easily forgive many trans∣gressions as few, he can wash away great sins as well as small; but yet when poor creatures come to look towards God through their unskilfulness, they make it a difficult thing to finde God, and to return to God, when they go a great way from him, the greater account they have to cast up, it proves so to man because of his unskilfulness, though to God all things are alike; So that the sooner men begin to look after God, they finde an easier way to come to Christ, they have some helps in nature, that when a man is once turned to the Lord, his natural abilities being sanctified, become great helps; so that young men have more advan∣tage, in respect that natural parts are more strong, the Understanding, and Memory, and Reason, the Senses Internal and External, they are all more vigorous; and these prove helps to a man, when once the heart is sanctified, and the sooner a man turns to God, the more he hath of these helps.

Yea, Christ is very ready to go out to meet such children and young men: Are the hearts of young ones towards the Lord? The heart of Christ is towards them, and he is mightily taken

with such, and will go forth and meet them. The young Progigal in the Gospel, no sooner did he think of returning to his fathers house, but his fa∣ther ran out to meet him.

But you will say, for ought we see, young men meet with as much trouble as others, and when they come to remember God, they are afflicted as much as others, and it proves hard to them as to others.

I answer, If it be so hard when they do return to God in youth, it would have been much more hard if they had stayed till old age; and if they do meet with difficulties and temptations, and it prove a hard way, it is because that the Lord see•• it is good for a man to bear the yoke in his youth; and I might add, that the Lord will recompence all with abundance of grace, and with the disco∣veries of himself. That is the first advantage that young men have many times, for the most part, they finde the ready way to Christ.

Secondly, They have this advantage, The Lord for the most part doth discover more of himself to them that begin betimes to remember God, then to those that begin more later; Joel 2. 28. And it shall come to pass that I will pour out of my Spirit upon all flesh, and your Sons and your Daughters shall Prophesie, your old men shall dream dreams, your young men shall see visions. Let not old men grudge at God's dispensation, it is mer∣cy to them that they shall dream Dreams, but the young men shall see Visions; they shall have clear∣er discoveries of God, and that is a great advan∣tage.

Thirdly, There is this advantage, They that remember God betimes, they have an opportuni∣ty of doing more for God then other men have; for when men begin late, it is work enough to get the heart established in the knowledge of the love and free grace of God; it is a great work, and a long time before the heart be established upon Christ and the Promises; and till that be done, little work or service is done for God. But when men begin betimes, they have time to get their hearts established upon Christ and the Promises, and upon the free grace and righteousness of Christ, and then they have time also to act for God, and the Lord makes use of them to do him much service in their generation: And O what a great advantage is that. So that you have seen the Point handled: First, What it is to Remember God. Secondly, What Cause the Sons of men have to Remember God. Thirdly, What Advantage it is for the Sons of men to Remember God in youth.

Now by way of Application.

First of all,* 1.215 It discovers and reproves the fol∣ly and madness that is bound up in the heart of the children of men. If this be the duty of all the sons of men, and a point of great wisdome to remember God betimes, then this discovers the folly and madness that is in mens hearts to forget God: How many in this Congregation (I fear) may fall under this reproof, that have not yet

emembred God? How many in their youth, and how many past youth, that have not yet remem∣bred God, that have all their dayes forgotten the Holy One of Israel? O that the Lord would con∣vince poor creatures of this evil, not Remembring God. Shall I shew you the evil of it, and O that God would shew you the evil of forgetting God.

First of all,* 1.216 It is the Mother and cause of all other sins whatsoever; for it were not possible that many should sin against God as they do, if they did not forget God; all sin grows upon this root of Forgetting God. The Psalmist maketh it the cause of all evil that is committed, because men do forget God, Psal. 50. 19, 20, 21, 22.

Verse 18. When thou sawest a thief, then thou consentedst with him, and hast been partaker with Adulterers.

Verse 19. Thou givest thy mouth to evil, and thy tongue frameth deceit.

Verse 20. Thou sittest and speakest against thy brother, thou slanderest thine own mothers son.

Verse 21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thy self: but I will reprove thee, and set them in order before thine eyes.

Verse 22. Now consider this, YE THAT FORGET GOD, lest I tear you in pieces, and there be none to deliver you.

As much as if he should say, here is the cause of this evil that is committed by you, your For∣getting God; It were not possible that men should dare to sin in the face of God, if they did not for∣get

God. And it were not possible that men should sin in secret against God, if they did not forget God; they forget that God is an all-seeing God, and that for all these things he will bring them to judgement; It is not possible that children and servants should lye, and steal, and be unfaithful, if they did not forget God; if they did but remember that he would bring them to judgement, and that no lyar shall come into the New Jerusalem; if men did remember God, they would not sin against God: But this is the cause of all the sin in the world, Mens forgetting God.

Secondly, There is this Evil; It makes a man spend all his time in vanity, he comes up and goes down to the grave in a momen, and hath lost all the time that he hath lived. The truth is, he hath not yet begun to live, that hath not remembred God, he hath not lived to the end of his life, what is the end of his life, but that he may remember God? But man forgetting God, his life is a fruit∣less life, a vain life, he comes up, and sins, and lives in vanity, and goes down to the pit, and ne∣ver lives to the end of life, because man remem∣bers not God.

Thirdly, There is this evil in it; It makes men altogether unwilling and unable to dye; as it makes their lives unprofitable, so it makes their deaths dreadful; what is the cause that men fear death? Because they did not remember God in life; if they had remembred God, if they had known God, and trusted in God, and walked with God, they would not have been so fearful of death;

but when men come to be made sensible that they have spent no thoughts upon God, but upon their lusts, and sin, and so brought their dayes to an end, they must needs fear to go to God; see then how much evil there is in this great sin of not re∣membring God.

But you will say, We hope that we do remem∣ber God, God forbid that we should forget him. What? Forget God? We hope we shall never do that while we live.

O my friends, It is a harder matter to remem∣ber God, then the world dream of; how many thousands in the world are there that forget God, that would be loth to be told that they are forget∣ters of God? And yet I fear will be found so ano∣ther day; They that walk contrary in wayes of sin, they are forgetters of God, let them say what they will; though they may have a way of worship▪ and prayer to God, and hear of God, and read of God, yet if they be found walking contrary to God, such men will be interpreted by God to be forgetters of him. Consider this all ye that forg•••• God; Psal. 50. 22. speaking of the Hypocrites •• Why, they had many prayers, and did many good works, are they forgetters of God? Yes, their hearts were never upright with God, they never trusted in the Name of God, they were never found serving of God, so as they might pleas•••• him; and therefore the Lord calls them Forget∣ters of God; O that the Lord would convince you of this great evil of forgetting God.

Secondly, By way of Exhortation, I beseech•• you in the Name of the Lord to Remember God▪

This day Remember God. Remember him, and Remember him in youth. I shall speak a little to each of these.

First, I beseech you Remember God, to know God, to trust in him, to love him, to obey him, and to spend your thoughts upon him; let the endeavours of your heart be after the Lord; This is to Remember God. And O that God would call upon you all, and call you up to such a remem∣brance of him. O remember how worthy God is to be remembred, and remember what God hath done, that so the sons of men might remember him; and if after all this that God hath done, af∣ter all the remembrance that God hath written of himself in his Word, and upon his Works, and up∣on his Ordinances and Providences, men shall be found Forgetters of God, as all sinners are; how sad will their condition be another day? You have a memory for the world, and what, No remem∣brance of God! God only worthy to be remem∣bred, and of all things God only shut out! O my friends, Take heed of this great sin, this Mother sin, Forgetting God.

But secondly, I beseech you to Remember thy Creator in the dayes of thy youth; Young man do not put off your remembrance of God; it may be you will say to me, you will remember God hereafter; that is folly: The Wise man teacheth you better, & giveth you better counsel; Remem∣ber thy Creator in the dayes of thy youth; As much as if he should say, Remember now thy Creator, in what part of your youth soever you be; Re∣member Now thy Creator; Now seek after the

knowledge of Christ, if ten yeers old, Now Re∣member God, if fifteen years old, if twenty yeers old, Now Remember thy Creator; yea, if thirty years old, and so to every Age to which the word of the Lord comes, Even Now, Now remember thy Creator.

And O that young men and young women would think upon the advantages that many have by remembring God in youth; they were spoken of before. And let me further tell you, for your encouragement young men, that to remember God betimes, it is a great prerogative, and a great dignity to be the first in Christ; the Apostle speaks of some that were first in Christ, and he speaks honourably of them, Eph. 1. 12. That we should be to the praise of his glory, who first trusted in Christ: And it was the honour of that people, that were first in bringing back David; great ho∣nour was put upon them that went out first to meet David their King. And so to be the first•• that go out to meet with Christ, the first that ho∣nour him, the first that close with him, and believe in him; this is a prerogative, and it is kindness that God will never forget, Jer. 2. 2. Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thy espousals, when thou wentest after me in the Wilderness, in a Land that was not sown, the kindness of thy youth I will not forget, saith God. And the Lord will say so to young men and young women that are looking after Christ, and remember him betimes; thou remembredst me in thy youth, and I will remember the kindness of thy youth, when thou leftest all to follow me,

thy vanity, thy comforts, thy contentments, that other young men closed with, and followed after, though they lead to destruction; this kindness of thy youth Christ will remember to the very last day.

And let none that hear me this day, think that they are too young, and 'tis not for them to trou∣ble themselves with such matters, to remember God, and to look after God; as young as you have remembred God; Jeroboams childe remem∣bred God; Josiah at sixteen years of age set him∣self to seek after the Lord: And I pray consider, youth go the grave as well as others; nay, more die in their youth then in their old age: O that young men would remember God betimes! And there is none so young but must be accountable to God; there is sin enough to condemn the young∣est, if not actual sin, thou hast a sinful Nature, and that is enough to condemn the youngest that hears me this day. And therefore, O that the Lord would perswade young men to remember betimes their Creator; and know that it will be your com∣fort in the latter end: As the neglect of God in youth will be a great deal of sorrow, when God smites, and comes to lay you upon the bed of sickness, and ready to give out your breath, then it may be you will cry out, Lord, Remember me; but how sad will it be to reflect upon your selves, and to think that you have not remembred God? When as it hath been the comfort of many a poor soul that their work hath been done, and when they have lain upon their sick bed, they have gi∣ven up themselves willingly to God, having gotten

the knowledge of God, and gotten faith in Christ, they are blessing God that their work is done for them by Christ. O how sweet and comfortable will it be to you young men, when you come to die, to see that your great work is done, and that you have believed, and have nothing to do but to die? Solomon was very pittiful to your souls young men, and therefore he calls upon you to Remem∣ber your Creator in the dayes of your youth; And in the bowels of Christ I speak to you this day, to study this lesson of lessons, To Remember Now thy Creator in the dayes of thy youth.

And let me say to old men, if young men had need to remember God. Oh what cause have old men to remember God? They that have lived many years, and not remembred God, O it is high time that thou shouldest make haste, thou art go∣ing to the grave, the land of forgetfulness, where there is nothing can be done for eternity, when once in the grave. O that God would perswade the Ancient! Such as have neglected to remem∣ber God, that they would now remember their Creator: and do not say I have mispent my youth, and I fear my time is over, and there is no hope for me, I had as good go on in my wayes of sin; O say not so; The thoughts of the Lord are not as your thoughts, nor his wayes as your wayes, but as the Heavens are higher then the earth, so are his thoughts above yours, and his wayes above yours. You have spent many years in sin and vanity, and forgotten God, and your thoughts have been upon vanity it may be many years; but the thoughts of the Lord to do good to his people, are from eter∣nity.

O that Now you would at last in your old age remember God! Old men, I beseech you to remember your Creator, there is hope; where∣fore hath God spared you so long? Reason so with with your selves to encourage you to look to Christ, when through Unbelief you say there is no hope, you have walked in sin, and God might have cut you off, and it is infinite mercy that God hath not cut you off; but seeing the Lord hath spared me, surely I may hope, though I have for∣gotten God in the dayes of my youth, yet say, I will now remember my Creator, and seek after faith in him. And know for thy comfort and en∣couragement, that there is infinite thoughts of mercy in the Lord; Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mer∣cy upon him; and turn to our God, for he will abun∣dantly pardon, Isa. 55. 7. O stay no longer, ven∣ture no longer, for there is one evil day upon you, the evil day of old age is upon you, and there is another a coming: O Remember God, and make haste to do it quickly, before the Sun, and Moon, and Stars be darkned, before the body return to the earth, and the spirit to stand before God that made it.

But I shall now come to press this duty upon Gods own people; for there are many things that may evidence that this Duty is neglected by God's own people. What is the Cause of all the dark and sad apprehensions of God to many of God's own people? Why, Because they have not remembred God: What is the cause of all those

distrustful thoughts that do arise in the hearts of God's own people? That our hearts are ready to sainct within us? That God is no more trusted for the things of this life, and for the things of Eter∣nity? Why all these distrustful thoughts, they spring from this root, not remembring God: when the Disciples did distrust Christ, Matth. 16. 8, 9, 10. Why saith Christ, O ye of little faith, Why reason ye among your selves, because ye have brought no broad? Verse 9. Do ye not yet understand, neither remember the five loaves of the five thou∣sand, and how many baskets ye took up? Verse 10. Neither the seven loaves of the four thousand, and how many baskets ye took up. As if Christ had said to them, if ye had remembred me, and my power, my works of providence, my former good∣ness, it were not possible that ye should have di∣strusted, but in that ye have so little faith, it is evident that ye do not remember me, and what I have done. Truly if at any time we distrust God for the fulfilling of any promise, it is because we do not remember God, we do not remember the faithfulness of God in fulfilling Promises, we do not remember the former experiences we have had of the goodness of God, and of the power of God; O how much distrust is to be found in Gods own people? And because there is so much di∣strust, it is evident that there is little remembrance of God.

Nay further, it appears that Gods own people are guilty of this sin, of Forgetting God; Because there is so much coldness and deadness in our hearts to God. O how much deadness in heart

and affection in the things of God? What little Love? What poor, weak Breathings after God? What little delight in the Lord? Whence comes all this coldness of heart, this forsaking of our first love? It comes from this root, because we do not Remember God; we do not remember that he is altogether lovely and desireable, we do not remember that his wayes are beautiful; there is much deadness and coldness even in God's own people, and therefore there is little remembrance of God.

Nay further, It appears that God's own peo∣ple are guilty of this sin, because there is so little done for God by them, and so much done against God; so many failings, so many breaches of Co∣venant, so much scantness, so many haltings and swervings in our walkings with God: Whence is all this? but because we do not remember God, we do not remember what a God he is, we do not remember the Rule that he hath given us to walk by, we do not remember that he will be worship∣ped in Spirit and in Truth; little is done for God, and that discovers that God is little remem∣bred.

Nay further, How many vain thoughts lodge in the hearts of God's own people? O! How do the current of their thoughts run out to vanity? How many crooked thoughts? How many fruitless, un∣profitable, sinful thoughts? How few of the pre∣cious thoughts of the heart are spent upon God? And whence is this? But because God is not re∣membred.

Nay further, How little is God pursued after?

How little do we prize Communion with God? How little delight in the presence of God? How little do we seek after the Image of God, and con∣formity to Christ? Whence is all this? but be∣cause we do not remember that the enjoying of God is the souls happiness, and that the enjoying of Christ is the souls perfection: so that by all this it appears, that there is little remembrance of God even among God's own people.

And O what cause have we to take up a sad complaint against our selves, and every one to smite upon his own breast, that we should be so negligent of this Duty of remembring God? O what hath God done for many of his people? How many, how dear, how precious are the thoughts of God to his people? Psal. 40. 5. Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward, they cannot be reckoned up in order unto thee: If I would declare and speak of them, they are more then can be numbred. Now that God should spend his pre∣cious thoughts upon us, and we spend so few of our choice thoughts upon God, O what an ill re∣quital is this? O what hath God done that he might remember us? He hath graven the names of his people upon the palms of his hands, Isa. 49. 16. Behold, I have graven thee upon the palms of my hands: For a man to be so careful to remember his friend, as to cut his name upon his own flesh, that is love indeed; why God hath graven the names of his people upon the palms of his hands, that so he might remember them: Yea, he hath taken upon him the relation of a Father, and hath

the bowels of a Mother;* 1.217 Can a woman forget her sucking childe, that she should not have compassion on the son of her wombe? Yea, they may forget, yet will I not forget thee. Now Brethren and Christian friends, the consideration of God's re∣membring us, should make us to be ashamed that we should think no more of him.

But you will say to me, what is there in God that we should remember him?

The Spouse in her description of Christ, saith of him, that he is altogether lovely; so I may say of God, he is altogether worthy to be remembred, in his Nature, in his Essence, in his glorious Eter∣nal Being; He is worthy to be remembred in all his Attributes, his Wisdome, his Power, his Goodness, and Loving Kindness, his Faithfulness, and his Truth, his Omnisciency and Omnipre∣sence; He is worthy to be remembred in all his Works, for God he hath done them for that end, that he might be remembred; both the works of Creation, and works of Providence; He is wor∣thy to be remembred in his Word, every word of the Lord is precious as gold that is purified seven times. He is worthy to be remembred especially in his Son; and O that we might spend more of the thoughts of our heart upon God, as he hath revealed himself in his Son; His Name is Glori∣ous, and worthy to be remembred, (Jehovah, our Righteousness.) He is worthy to be remembred in his Love and Free grace, in his Promises, in his everlasting Covenant made with poor creatures in Christ; we need not ask what is in God that we should remember him, look where you will, and

there is not any thing in God but is worthy of re∣membrance; and therefore, O that the Lord would stir us up to this duty, to remember the Lord, to spend the precious thoughts of our hearts more upon him. David is a pattern to all you that fear the Lord, he was continually in the remem∣brance of God, when he looked upon the works of God, he remembred God; and when he look∣ed upon the Providences of God, he remembred God, yea he remembred God in the night season, Psal. 63. 5, 6. My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips: When I remember thee upon my bed, and meditate on thee in the night watches. Da∣vid was night and day spending the thoughts of his heart upon God. And let me add somthing that may provoke and stir us up to the practise of this duty, to Remember God.

First of all, This is the beginning of all good whatsoever; as the Forgetting of God is the mo∣ther of all sin, so the Remembring of God is the mother of all good; it is that which will make a man gracious, and act graciously in every condi∣tion; if he receive mercy, his heart is carried out in thankfulness; if he be in affliction, he is able to glorifie God, and to honour God in the lowest condition.

Secondly, The more we Remember God, the more shall we keep out base lusts and vain thoughts; if the heart be not filled with the thoughts of God, it will be filled with vain thoughts; the memory it is the store-house of the soul, and if God be not laid up there, that which

is evil will be laid up; and therefore when the soul straggles from God, then vain thoughts pos∣sess it: The more that you remember God, the less troubled with vain thoughts.

Thirdly, Let me tell you, that there is no com∣fort nor sweetness like to that comfort that comes into the soul by the Remembrance of God, Psal. 63. 5, 6. My soul shall be satisfied as with mar∣row and fatness, and my mouth shall praise thee with joyful lips; when I remember thee upon my bed, and meditate on thee in the night watches: It is as high an expression as can be of content and sweet re∣freshment which David met with in the Remem∣brance of God. O the sweet comfort and refresh∣ment that comes into a gracious heart in the Re∣membrance of God.

But you will say, It is not so alwayes, the good man Asaph, he Remembred God, and was trou∣bled, Psal. 77. 3. and therefore this doth discou∣rage many a poor soul to turn to the Remem∣brance of God: for Asaph he was troubled, per∣plexed, and terrified with the Remembrance of God.

But I answer, It was the good man's distemper, that he Remembred God and was troubled, and he afterward saw his own mistake, and doth acknow∣ledge it; verse 10. And I said, this is my in∣firmity, but I will remember the yeers of the right hand of the most High. What? Did I say that I Remembred God and was troubled? This is my Infirmity: It was not his Remembrance, but his Forgetting of God that did trouble him; he did not Remember God so as he should have done;

He did not Remember God in his free grace, in his promises, in his Son; had he thus Remem∣bred God, it would not have been trouble to him; it may be many a poor soul thinks it is trouble to Remember God, but this is a gross mistake, for if we did Remember God as he is held forth in the Gospel, and in his Son, it would be as David saith, marrow and fatness.

Fourthly, The heart being much in the Remem∣brance of God, it doth enoble and put a high price upon the thoughts; till then mens thoughts are poor and vain, and no good comes of them; the thoughts of the world perish, the thousand thousand thoughts that are in the heart, if not spent on God, they are all perishing thoughts; Psal. 146. 4. His breath goeth forth, he returneth to his earth: in that very day his thoughts perish. But now those thoughts that are spent upon God, they are excellent, living, and noble thoughts, thoughts that shall be established for ever, thoughts that shall run out into the great Ocean, and never be buried, but you shall meet with them all again. O excellent satisfying thoughts when spent on God!

Fiftly, You that are God's people had need Remember God more, for it is the great diffe∣rence between the righteous and the wicked; the wicked may do the same works that the righteous man doth, hear, and read, and pray; but all this is without Remembring of God: he knows not God, he trusts not God, he loves not God, he is diso∣bedient to God: it is said of the wicked, God is not in all his thoughts, Psal. 10. 4. The great work of the Gospel is to deal with the thoughts of men,

and bring them to a right order, to bring the thoughts of the heart to a subjection to Christ; 2 Cor 10. 45. For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, casting down imaginations, and every high thing, that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

Nay further let me tell you, that this will be the glory, and excellency, and happiness of the Saints in heaven, that they shall remember God continually, and the thoughts of their heart shall be established in the remembrance of it; they shall not turn aside from thinking upon God, they shall have no more vain thoughts, no more idle thoughts, but the thoughts of the heart shall run out to eternity in the remembrance of him, and never forget him more.

Sixtly, The more we Remember God, the more of God shall we meet with in every duty, in every providence, and in every way; there is such a gracious promise in Isa. 64. 5. Thou meetest him that rejoyceth and worketh righteousness, those that remember thee in thy wayes: See here the promise is, That he will meet those that remember him in his wayes; not to a man that walking outwardly in God's wayes, but to him that walketh with God, and that hath the thoughts of his heart spent upon God, it is God that he eyeth, and it is God that he seeks communion with, it is such a soul that God will meet, as doth thus remember him in his wayes.

But it may be some poor soul is afraid to look

toward God, it cries out. O I am so troubled with vain thoughts, and sinful thoughts, with a dead heart, and a loose heart, and I cannot remember the Lord.

Why if thy soul be turned to the Lord in truth, the Lord will fulfil this his promise; if thou set∣test about the work, and give up thy self to wain upon God in the Ordinance, thou shalt have com∣munion with him, God will meet thee, and if God meet thee, then thy vain thoughts will vanish.

But may some soul say, my thoughts are worse then vain thoughts, my thoughts are sinful thoughts blasphemous thoughts, which are suggested into my minde even at that time when I should have communion with God, that I dare scarce look toward God, I dare scarce remember him.

Why, yet do not give over thy duty, what-ever thoughts should be suggested into thy minde, but know for thy comfort, that those sinful thoughts, and blasphemous thoughts which are cast in by Sathan, they shall not be laid to thy charge, if thy soul abhor them; it is true, if the heart did close with them, and nourish them, then they become the souls; but when the soul abhors them, and casts them out, and cries to Christ against them, it is not the souls sin; therefore do not neglect thy duty because of these vain thoughts, but set thy face to seek the Lord, and remember and know that the Lord will make good his word, he will meet thee, and when God meets thee, all these sin∣ful and cursed thoughts shall be cast out. And thus you have heard Brethren, what encouragement there is to remember God.

But you will say, It is a great Duty, and much depends upon it, how shall I be helped to remem∣ber God aright?

First,* 1.218 Be often looking upon the Book of the Creature, upon the works of Creation; and look upon them for this very end, that thou mayest Re∣member God; for there is a Remembrance of God upon all creatures, and if we be wise, we may make a spiritual improvement, and be led to the Remembrance of God, by looking into the Book of the Creature.

Secondly, Look into the Scripture, and consult with that, for there hath God declared his Name, his glorious Name is written in his Word; there are Letters that God hath written with his owne hand, God hath subscribed, I Jesus testifie these things. There is the hand of God and of Christ in the Book of the Scripture; and there∣fore if thou wouldest Remember God, converse with the Word of God.

Thirdly, Wait upon God in every Ordinance, for all Ordinances are given for this end, to Re∣member God; the Word, the Supper, every Or∣dinance of God is given, that so the soul might see God, and Remember him; and therefore when thou waitest upon God in any Ordinance, let this be the end that thou propoundest to thy soul, to Remember God.

Fourthly, Lay up all the Love-tokens of God; What-ever Experience thou hast met with from God in making supply to thy wants, comforting of thee, supporting of thee, these are tokens that come from God; and the mercy that he sheweth

thee, it is for this end, that thou mayest Remem∣ber him; and therefore lay up all the experiences that thou hast met withal, for they will help thee to Remember God.

Fiftly, Labour to get your hearts established and assured in the Knowledge of Gods love to thee, that thou mayest come to the knowledge of this, that God is thy Friend, thy Father, thy nearest and dearest relation; for the ••ore the soul knows this, the more it will Remember God. It is not possible that a childe should forget a loving Father, that a Wife should forget a loving and tender Husband. O when a soul comes to know this, that God is my Father, my Husband, this will help the soul to a sweet Remembrance of God.

Sixtly, Look up to the Lord to increase thy love to him; for the more love to God, the more thou wilt Remember God; but where there is little love to God, there is little Remembrance of God; and the reason that men Remember God no more, is, because there is so little love in their hearts towards God; If a man loved his friend, he would Remember him, and not forget him; O therefore be ashamed that no more love should be sparkling in thy heart to God, when so much love is flaming in the heart of Christ towards thee. And therefore Brethren beg it of the Lord that he would shed abroad more of his love in your hearts, and blow up thy spark to a flame, that thy soul may be fill'd with a constant Remem∣brance of him.

Seventhly, Ure thy soul to holy meditation, and thinking upon God last at night, and first in the

morning, it will be a great help to keep up a con∣stant Remembrance of God in the soul: O let thy waking thoughts be toward the Lord; Think of his Works of his Attributes, of his Son: there is enough for men to spend millions of thoughts up∣on, and therefore let some be spent upon God: as∣soon as man wakes in the morning, there are a mul∣titude of thoughts strive who shal get in first, there stands God, and Christ, and the World, and they which get in first, have a great advantage to keep in the soul all the day long; if the world gets in first, the heart is made worldly; but when God and Christ is let in first, the heart is kept in a gra∣cious frame all the day long; and the more that your meditations are spent upon God, the more Remembrance will you have of God.

And now Brethren you have seen your duty, and your neglect of duty, for which you have cause to be humbled; and we have seen what cause we have to Remember God, and what a great benefit comes in by Remembring God; and we have seen what may be helpful to our souls in this duty. Now let us look to the Spirit of the Lord to make them helps; for we have need of all helps, till we shall come where the soul shall Remember God per∣petually, and never forget him.

Heb. 6. 19.

Which hope we have as an Anchor of the soul, both sure and stedfast, and which entereth into that within the Vail.

THe Apostle in the eighteenth verse speaking of the hope that is set before Believers, and of their fleeing for refuge to lay hold upon the hope set before them; He takes occasion to speak of that hope that is be∣gotten and raised in the hearts of all Believers by the hope of Christ.

In verse 18. He speaks of the Object of Hope. Christ, he is the hope set before believers; but in this 19th verse, he speaks of the grace of hope, which hope we have as an Anchor to the soul, both sure and stedfast; this is spoken of the grace of Hope, which is the sister of Faith: And this Hope it differs from Faith thus; Faith looks unto God and Christ in the Promises, it looks unto the word

of the Lord that is given for its security, and it is the work of Faith to close with the Word, and to hold fast the word of promise, which the Lord Je∣sus doth hand out to poor souls. But Hope, that looks to the good things promised, and it waits ••or the good things that are laid up in the promi∣ses, Hope eyes them, and waits for the full pos∣session and fruition of that which is laid up in the promise, and when the soul shall enjoy all those good things laid up in the promises, then Hope shall cease.

Now that we may understand the nature of sa∣ving Hope, and the use of it, he sets it forth to us by a Metaphor of an Anchor; which hope we have as an Anchor to the soul, both sure and sted∣fast: Hope it is of that use to the soul, that an Anchor is to a Ship; as an Anchor is to stay the Ship at Sea, that it may arrive safe in the midst of all storms, and not be carried upon the sands, and so broken to pieces; of that use is Hope to the be∣lieving soul, as an Anchor is to the Ship: And therefore the Apostle doth intimate to us these two things.

First, That the soul of a Believer is compared to a ship at sea.

Secondly, The hope of a Believer is compared to an: Anchor. Which hope we have as an Anchor &c.

The soul is the Ship, and Hope, that is the An∣chor of the Ship; yea, it is a most excellent An∣chor; and he fets forth the excellency of it by divers expressions, it is an Anchor of the soul, and it is sure and stedfast, and which entereth into that 〈1 page missing〉〈1 page missing〉

eye of God; the Lord hath a hand in ruling them, the sea, though boisterous, yet it is before the Throne.

And further, it is a Sea of glass like unto chry∣stal; there is held forth what this world is before the Lord, it is glass, and it is transparent, even as chrystal; to the eye of God the world lies open, and he sees every thing that is done in it: In a chrystal glass the least more and spot is seen by the eye of man; so the world before the Lord, and to the eye of the Lord, 'tis like to a chrystal glass, though the world in it self be never so muddy, and never so filthy, yet the Lord sees all, he sees that which is at the bottome of the sea; he sees into the bottome of mens hearts, he sees into the bot∣tome of every mans actions and intentions, there is not any thing in any man's spirit and conversati∣on but it is clear before the Lord, he sees it as thorow chrystal.

Thus you see it confirmed by Scripture, that this world it is as the Sea, and a believing soul that is in the world, he is upon a sea, as a ship upon the sea.

But I shall shew you first, In what respect the world is as a Sea to a believing soul.

Secondly, That every Believer is as a ship up∣on this sea.

First of all, In what respect the world is as the Sea. Why,

First of all, The sea is no place to dwell upon; no man builds upon the sea: the sea is only for passage to pass over unto another land, it is for transportation from one country to another, but no

man dwells upon the sea. Truly so is this world the world is not to be continued in, it is not for you to abide long in, you are not to dwell here, it were the fondest thing in the world to think of building a house upon the sea; truly so fond a thing is it to imagine to continue here long, yet how deeply is this rooted in the heart of man, and how little do they think that they are passing over the sea into another world, how little is this thought upon and remembred? The Saints of old they have confessed, that they were Pilgrims and strangers here, and that they had here no abiding City, but they looked for one to come, whose Builder and Maker is God, Heb. 11. 10, 13.

God's people are not at home here, this is no place to dwell in; here are Tents, but no abiding City, there is no Mansion here upon the sea of this world, the mansions are in heaven, In my fathers house are many Mansions, saith Christ, John 14. 2. And it is made as a discovery of an unsound Heart, the description of a wicked man, that he dreams of continuance here, and doth not look upon the world as a Sea, Psal. 49. 11. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names.

Verse 12. Nevertheless, man being in honour, abideth not, he is like the Beasts that perish.

Verse 13. This their way is their folly.

It is folly to think of continuing here, the sea is no place to dwell in, neither is this world any place to dwell in.

Secondly, The Sea is a most unconstant place,

the waves of the Sea are full of unconstancy, full of Instability; a great deal of instability is also in the things of this world: The sea it is never con∣stant, it is alwayes in some troubled motion, there is no rest in the Sea, the waters they are rising and falling, ebbing and flowing, it is continually in an unsetled condition: Truly thus is the world, and all the things of the world, they are full of insta∣bility, there is nothing here that continueth: He that had experience of all these things, cries out, Vanity of vanity; that was the best he found in the world, and in the comforts of the world; it is an unsetled condition that God's own people are in while upon earth, there is nothing that doth con∣tinue long, all things vanish, and are gone in a moment, there is as much instability in all things here below, as in the waves of the Sea; See what the Wise-man saith, Eccles. 1. 4. and so on, One generation passeth away, and another cometh.

Verse 5. The Sun also ariseth, and the Sun goeth down, and hasteth to the place where he arose.

Verse 6. The wind goeth toward the South, and turneth about unto the North, it whirleth about con∣tinually, and the wind returneth again according to his circuits.

Verse 7. All the Rivers run into the Sea, yet the Sea is not full.

And so it may be said of all the comforts of this world, they are very unstable; yea man himself he is full of instability, he never continues in one stay, even the best of men; somtimes he is up, and somtimes down; abundance of instability in their spirits and conversations, in their comforts

and enjoyments; in every thing like to the wave•• of the Sea.

Thirdly, The Sea is a Raging enemy, it is full of rage; they that are upon the sea, they meet with nothing but tossing up and down: What a mighty combustion is there in the waves of the Sea, especially when the four winds do rise upon it? O how troublesome is the Sea then? Psal. 107. 26, 27.

Verse 26. They mount up to the heaven, they go down again to the depths, their soul is melted because of trouble.

Verse 27. They reel to and fro, and stagger like a drunken man, and are at their wits end.

Truly thus it is with the state of God's people while in the earth, it is their portion to be tossed up and down, even as upon the waves of the Sea. Joh cries out of his tossings to and fro, Job 7. 4. When I lie down, I say, When shall I arise, and the night be gone? And I am full of tossings to and fro unto the dawning of the day: O what perplexities do God's people meet withal both in their out∣ward and inward man, somtimes lifted up, and somtimes cast down? Thou hast lifted me up (saith David) and cast me down, Psal. 102. 10. So Jonah, he was lifted up, he had communion with God, and by and by cast down into the bottome of the Sea. O what a raging enemy is the Sea, when the four winds strive upon it? Truly there are dangerous winds that do stir up the rage of this Sea, and make this world so boisterous to God's own people: The devil raiseth a wind, yea som∣times all the four winds strive together; tempta∣tions

of all sorts, as Christ was exercised with, so are the people of God: The devil raiseth many a cross wind to drive them back again, that if possi∣ble, they might not look toward God and Christ: And there are winds that do arise out of their own bowels, many times the wind of manifold corruptions disturb, the wind of passion, the wind of pride, the wind of vanity, the wind of unbe∣lief; and O what disturbances do these winds make that do arise out of their own bowels? There is such a combustion, that the poor soul is forced to run to Christ, and cry out, O Lord, rebuke these disturbers: And if Christ should not arise to re∣buke them, the soul would be over-••et by them; such is the rage of this Sea when the winds strive upon it.

Fourthly, The Sea is full of sands, and dange∣rous splitting Rocks. Truly so is this world, there is the rock of persecution, and many a goodly ship is split upon that rock; there is the rock of offences, many are offended at the ways of Christ, and offended at the people of Christ, and so split upon that rock.

This world is full of rocks, and full of Sands; it is true, if Christ be in the ship, the passengers shall not be lost, though the ship may be split, and all the burden of the ship may be loft. The Saints that have been split upon the rock of persecution, they have lost all their comforts, and their lives too (for the Name of Christ) in the Sea of this world; but though they have lost their ship, the body, and all their loading, yet their souls have been saved, and are arrived safe in heaven.

Fiftly, The Sea is full of Pyrats and Robbers: The world is not without these dangers to God's own people; there are many robbers that lye in wait to rob and take away all their loading; the devil lies in wait to take away from the people of God all their precious loading that they have been trading for, but they shall carry it home to heaven in spite of all the devils in hell; yea, their own hearts are robbers and pyrats, & a man's own heart will do him more hurt then all his enemies beside, a vain heart, a worldly heart, a frothy heart, an unbelieving heart, these would rob us of all our comforts whatsoever, and take away all the load∣ing that is ••••ecious; but the Lord Jesus he is Commander of the Sea, and he is nigh with a Convoy, and he will guard every believing soul through all these robbers, and carry them safe to heaven.

Sixtly, The waters of the Sea are very salt and brackish, no man can drink the Sea water without prejudice: Even so is this world, and the com∣forts of it, they are all salt and bitter, and it is not possible that they should satisfie and quench the thirst of any poor soul. How many men do de∣ceive themselves, they think that the world should satisfie their desire, and therefore their desires are so eager after the world, but they shall finde another day that they are in an error; the waters of the Sea cannot quench their thirst; a gracious heart will say so, and he knows it by ex∣perience, that it is better for him to drink of the waters of life; and therefore he cries out, Lord, these are all sour waters, yea the best comforts

have some mixture of salt and bitterness; Lord, give me evermore to drink of those waters of life that run at thy right hand for evermore: It is true the men of this world that know no better, they drink freely of this salt water, because they know not what sweet waters are; but that soul that hath tasted of the sweetness of Christ, and how good the Lord is, that soul cannot be satisfied with all the comforts of this life, but looks only to Christ, that he may satisfie his desire. And so you have seen in these six particulars, that this world to a believing soul is as the Sea. That's the first.

But secondly,* 1.219 Every Believer is as a ship upon this Sea, they are making of a Voya•••• over the Sea of this world to the Land of Promise, they are set forth from the world, and from sin, and they are bound to the Land of Promise; that's the state of every Believer, he is as a ship upon the Sea. Indeed Christ is the Builder of this ship, Christ is the Owner of this ship, it is Christ that lancheth the ship, and that loads the ship, all the precious Commodities that a believing soul is carrying home with him, it is Christ's; he hath the great Venture in every believing soul, and if it should miscarry, Christ should have the great∣est loss, for he hath the greatest Venture in the ship; and because the Venture is Christs, therefore Christ will go Master in the ship; his presence shall be with his people all the time of their continuance upon the face of this earth, he will not leave them till he hath brought them into the Haven of rest.

But I shall follow the Metaphor in two parti∣culars, briefly thus. First, The Ship at Sea cannot move without a Wind. Secondly, It cannot rest without an An∣chor.

First, A ship at sea cannot move without a wind. Many times it lies a long time for a wind, and when the wind blows, then the ship moves, but it cannot move without a wind; and truly so it is with the souls of God's people, they cannot move without a wind, they are bound for heaven, but they cannot move the least without the spirit of of Christ, though they have never so many oppor∣tunities, and never so many Ordinances and Pro∣mises, yet if the Spirit of Christ doth not help the soul forward, the soul is becalmed, and cannot move: It is true, the ship at sea may be ready, they may turn the Sayls to the Windward, but not move till the wind blow; and so a believing soul may do somthing when once the Spirit of Christ is in it, the soul may stand waiting for Christ, and be breathing after Christ, but till the Spirit of Christ shall breath upon the soul, and fill the sayls of the soul, it is not possible that it should rid any way: And therefore the people of God have found, that it hath been for their advantage to cry out for the breathings of the Spirit of Christ; so the Spouse in Cant 4. 16. Awake, O North∣wind, and come thou South, Blow upon my Gar∣den, that the Spices thereof may flow out. But

Secondly, The ship cannot rest without an An∣chor; no more can any poor soul rest without this Anchor of Hope; this anchor of hope is that which stayes the soul upon God, and keeps up the soul that it faint not, and sink not; It is true in∣deed (as the Apostle saith) If our hopes were only in this life, we were of all men most miserable; If we had not a better hope and anchor then the men of this world have, that have only hope for the things of this life. But this saving Hope, which is the sister of Faith, that looks to the good things laid up in the Promise, it is that which stays the soul, and keeps it safe and stedfast in the midst of all storms whatsoever: If a ship lye at Anchor, it may ride safe at midnight, though never so dark; And truly that soul that hath cast anchor upon Christ, it may ride safe in the darkest time, in the saddest condition that can befal it, while upon the face of the earth, this great Sea; If a ship hath a good anchor, she rideth safe in the midst of the greatest raging sea, though the winds rise, though the waves be never so high: This anchor of hope it causeth a soul to ride safe in the midst of all temptations; Hope keeps the heart up, Rom. 5. 2. By whom also we have access by faith into this grace wherein we stand, and rejoyce in the hope of the glory of God.

Verse 3. And not only so, but we glory in tri∣bulations also, knowing that tribulation worketh pa∣tience.

Verse 4. And patience, experience; and experi∣ence, hope.

Because we have this hope, therefore we re∣joyce

in tribulation, in the midst of all storms we rejoyce; we can sing for joy, as Paul and Silas▪ did at midnight, because we have Hope for our anchor, our ship shall ride safe in the midst of this Sea.

But for Application, briefly.

First of all,* 1.220 It lets us see the misery of all men out of Christ; they that are without Christ, are without hope; the Apostle puts them together, Eph. 2. 12. That at that time ye were without Christ, being aliens from the Common∣wealth of Israel, and strangers from the Covenants of Promise; having no hope, and without God in the world. They that have no Interest in Christ, have no hopes to do their souls good another day; they may have the hope of the hypocrite, that is like the spiders web that will perish; but they have no true, solid, well-grounded hope.

It is a sad condition for a ship to be at sea, and have no Anchor; wicked men are at sea as well as God's people, and if you have no anchor of hope to stay your souls when storms shall arise, and the wrath of God arise against you, how sad will your conditions be? And truly thus it is with the greatest part of the men of the world, their con∣dition is sad, though they do not lay it to heart; their ship is at sea, tossed up and down, and have no anchor: Every man out of Christ, either he hath no hope, no anchor; or secondly, If he hath hope, his hope is not sure and stedfast, it is no firm hope; or thirdly, his hope is not cast upon a good ground; and if so, it is not possible that the ship should be safe when the storms arise; for

it is a very rotten place that most men out of Christ do cast the anchor of their hopes upon; most men cast their anchor downward, but this an∣chor of hope must be cast upward; it never takes place when it is cast downward, it hath no ground to fasten upon.

But when it is cast within the Vail, it takes hold upon the rock, upon God, and Christ, and the Pro∣mise, that is more sure then heaven and earth; but most men cast their anchor downward, their hopes is for the things of this life, and that hope will not hold.

And some cast the anchor of their hope upon themselves, and that is a poor ground to cast this anchor upon; the anchor of most men that live under the Gospel, that are not brought home to Christ, their Anchor is cast upon them∣selves, upon some works, some duties, some per∣formances, upon somthing that they have done; truly this is a rotten ground, and this hope will not stand you in stead: there is no anchor will hold but that which is cast upward within the Vail, therefore dear friends, I beseech you examine whether you have that anchor that will hold, have you this hope that is cast within the Vail? O! that God would cause you to look after this hope, you will not trust your bodies at Sea in a ship that hath no anchor, you will say it is as much as your lives are worth if a storm should arise: Will you not trust your bodies where there is no anchor, and will you trust your souls where there is no anchor? Yet this is the folly of thousands, those that are called Pro∣fessors, they will trust their souls at sea without

an anchor. Alas! What will they do when the storms shall arise, when, when the wrath of God shall arise, what will you do? O! that God would cause you to come to Christ, that you may have this anchor that is sure and stedfast. Thats the first.

Secondly,* 1.221 Let not God's people wonder that they meet with storms, temptations, tryals, and afflictions, and at the rage of men against you: Why, you are like a Ship at Sea, and a ship at Sea hath prepared for a storme, if the waves do beat upon them, they are prepared for it, they are tos∣sed up and down the sea, and yet they hope they shall come to land: And therefore you that fear the Lord, do not wonder at your temptations and tryals, and that the wrath of men is against you, this is the place for storms, heaven is the place of rest; the Lord by this would imbitter the world to you, he will make you know that the world is bitter, and that heaven is sweet; O! How sweet will heaven be when the soul shall come out of the midst of great storms, and dark nights, and many perplexities of spirits, many tossings in their con∣ditions, both outward and inward; the Lord by these storms will make heaven very sweet unto you; heaven is the place of rest, though this be the place of trouble, and therefore do not wonder at it. That's the second.

Thirdly,* 1.222 What a mercy is it that God's people are kept and preserved any moment; It is a mer∣cy to be kept at sea, every man will say so; but especially to be kept and preserved when the sea rages, there is no heart almost so hard, but will be affected with such a mercy, to be kept in the

midst of a storm, when they expect to make their grave in the deeps, this is a wonder; and O what a mercy is it that God's people are kept in this tempestuous world; it is a wonder that your bo∣dies are not broken, and that your spirits are not broken, and that your comforts are not broken, when so many winds strive upon the face of the earth, this sea; it is a great mercy to be kept, and therefore acknowledge it to the praise of God; it doth appear, and the Lord doth make it evident, that the sea is before the Throne. If the sea were not before the Throne of God; God's people should be swallowed up every moment, the rage of men and of devils would swallow them up; but the sea is before the Throne, before the eye of God; and therefore wonder that you are safe in this raging sea.

Fourthly,* 1.223 It calls upon you that are the Lord's people to watch and pray, for you are at sea; he that will not pray in a storm, he will never pray, the worst of men will pray hard in a storm: The heathen Mariners, Jonah 1. 5. Then the Mariners were afraid, and cryed every man unto his god: therefore there is a Proverb, That men go to Sea to learn to pray: Truly, the Lord sends his people to sea for this end, that he might learn you to pray and cry mightily to him; the Saints shall not need to pray when they come in heaven, there all their desires shall be satisfied, and they shall want no∣thing, and therefore no need to pray: But the Lord he sends you into the sea of this world, that he might learn you to pray, and he raises many storms for this end, that so you might cry mightily

to the Lord: The Disciples when in a storm, they cryed, Lord, save us, we perish: Brethren, you are at sea, in the midst of storms, and therefore you had need watch, and pray, and cry mightily, that you may be delivered from temptations, and sa∣ved in the midst of your fears, and be delivered from the Rocks, and the Sands, and from Pyrats, & enemies, many dangers you are in, & therefore remember what Christ saith unto his Disciples, Watch, and pray, that you enter not into temptation.

Fiftly,* 1.224 Engage the presence of Christ with you: If Christ be in the ship, all is safe; you had need engage the presence of Christ with you eve∣ry moment, for it is a dangerous sea you are in, and if Christ be not with you, you will be split upon some sand or other; and therefore, O beg the presence of Christ, do not set forward in any duty, without the presence of Christ, Do not sayl one League without the presence of Christ, but urge it before the Lord that you are upon a troublesome sea where there are so many dangers, and desire of God that the presence of Christ may be with you; for if Christ be with you, all will be safe.

Sixtly,* 1.225 You that are the Lord's people, do you open the sayls of your souls to the breathings of the Spirit of Christ; If you would make a Voy∣age to heaven, know that you can do nothing till the Spirit of Christ breaths in you; indeed, you may turn the sayls of your souls that way, and be waiting for the Spirit of Christ, but till the Spi∣rit breathe in you, you cannot sayl one League: but O what a comfortable Voyage shall you make,

when the Spirit of Christ shall fill your hearts with holy motions, and carry you God-ward, and hea∣ven-ward, therefore wait for those breathings of the Spirit; as the Spouse in Cant. 4. 16. Awake O North wind, and come thou South, blow upon my Garden, that the Spices thereof may flow out. And so do you, beg of God that the Spirit of Christ may breathe upon you, and fill the sayls of your souls, that you may be carried heaven-ward: O∣pen your souls to the breathings of the Spirit of Christ, and that is the way to make a comfortable Voyage.

Seventhly,* 1.226 You that are the Lord's people, if you be Christs ship at Sea, look for good Loading, be not content to go home empty; Christians should labour to be filled with the Spirit, to be loaden with the fruits of Righteousness; this the Lord calls for; truly it is a dangerous Voyage that you make, and therefore you had need be loaden with rich Commodities, you had need seek after much of that durable riches that abides for ever; the Lord does not love that the ship should come home empty: O that you that fear the Lord would remember that you have but once to pass over the sea of this world, and then there is an end for ever, and therefore do not return empty, but O go and beg of the Lord, that he would fill you with the fruits of righteousness, that you may go home loaden with Faith and Righteousness, so shall you be an honour to God, and there will be much joy in heaven when you come home.

Eightly,* 1.227 It is a word of much comfort to those that fear the Lord, and have an Interest in Christ;

know, though you be at sea, and meet with many storms, yet you need not fear, you have an An∣chor that will hold, it being cast upon a sure ground, your Anchor it is entred, it is fastned up∣on the Father's free grace, and the Son's everlast∣ing Righteousness, which is sure and stedfast; and if so, do not fear though storms arise, it shall go well with you, for Christ is the owner of the ship, and he will go Master in the ship, and so long as the presence of Christ is with you, you may be comforted, what-ever you meet with. If Christ be in the ship, he will rebuke the wind and the waves, yea he will tread upon the proud boiste∣rous waves that his people meet with; yea, and he will make his people also to tread upon them too; and therefore fear not, for Christ is the Ma∣ster of the ship, he is with you, the Loading al∣so is Christ's and (as I said before) you need not fear splitting, and losing your Loading, for then Christ should lose more then you: If thy soul should be lost at Sea, then Christ should lose his honour, and his honour is more to him, then thy soul to thee; and therefore let all Gods people be comforted in the midst of all storms, and try∣als, persecutions, afflictions, and sufferings; though this world be a Sea, and an evil sea, a trou∣blesome sea, yet be comforted; for though the ship of the body may be split, and all your out∣ward Loading may be lost, yet so long as Christ is the Owner of the ship, so long as Christ is in the ship, so long as the Anchor of the ship is cast in heaven, there is not one passenger shall be lost; for though the outward man be lost, yet

the soul shall be saved in the day of Christ.

I now come to consider what is the Use and the Excellency of this Grace of Hope. It is an Anchor sure and stedfast, though it is not alwayes sure to sense, not alwayes sure in apprehension. The hope of the Saints may have its shakings, and it may seem sometimes to be cut off in their appre∣hensions, but it is sure and stedfast in respect of the ground of it, in respect of that sure hold it hath upon God and Christ, it hath sure hold up∣on that which is within the Vail. And it is sure in respect of the event of it; The Event and Is∣sue of a Believers hope is alwayes sure, it can no more be disappointed of his hope, then the foun∣dation of his hope (which is Christ) can be over∣turned; but that which a believing soul hath in hope, it is as sure as if he had it in hand already. Lo, This is our God, we have waited for him, and he will save us, saith the Church.

The Doctrine then is this, That the beleiving soul hath Hope for a sure and stedfast Anchor.* 1.228

Or thus, This Grace of Hope it is a sure and stedfast Anchor to every believing heart.

It is plain in the Text, Which hope we have as an Anchor both sure and stedfast.

In the handling of this Point, I shall shew you, First, What this Hope is.

Secondly, Make it out to you, That this Hope is the souls Anchor.

Thirdly, That this Anchor of the soul is sure and stedfast. And that will make way for Application.

First of all, Our work is to enquire, What this Hope is. You may take this description of it.

It is the work of the spirit of Christ upon the heart, whereby it is raised in expectation of those good things that faith believes, and which God hath promised.

We shall open the parts of it, that we may come to know what this saving Hope is, that is the Anchor of a believing soul.

And first of all you have the efficient cause of this hope,* 1.229 and that is the Spirit of Christ, it is not all the world that can raise a poor dejected heart to hope in God, it is not all the comforts of the world, nor comforters in the world, that can make any poor drooping heart to cast this Anchor of Hope in heaven; and therefore when the Apostle doth describe the condition of Natural men, he saith of them, That they are without God, without Christ, and without Hope. This is the state of every man by Nature, he hath not the least dram of saving hope, till the Spirit of Christ come•• to work upon the heart. And therefore God is cal∣led the God of Hope, Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the holy Ghost. Here you see the efficient cause, it is the work of God to raise up the heart to hope in himself, and it is the Spirit of Christ that must cause the soul to abound in hope; That you may abound in hope, through the power of the holy Ghost.

And in Psal. 22. speaking there in the person of Christ, he confesseth that it was his Father that did cause him to hope, Psal. 22. 9. But thou art he that took me out of the womb, thou didst make me hope when I was upon my mothers breasts. It was thou Lord that didst cause me to hope. God only is the efficient cause.

Secondly,* 1.230 For the Formal Cause of this Hope, we said it is an Expectation of the soul, it takes its rise from faith, what faith believeth, that hope expects, and waits upon God for the fulfilling of; It is an Expectation of the heart.

Now this Expectation it is, First, A patient Expectation.

Secondly, An ardent Expectation.

Thirdly, A confident Expectation. All which do express the Nature of saving Hope.

First of all, It is a Patient Expectation, it causeth the soul to wait patiently for the fulfilling of the Promise, to sit down at the feet of Christ, and wait, even all its dayes, for the fulfilling of the Promise; and therefore saith the Apostle, Heb. 10. 36. For you have need of patience, that after you have done the Will of God, you may inherit the Promise. As if he should say, your hope will not hold out, if you have not patience, God hath given you a promise, but God doth not presently fulfil the promise; and therefore that you may hope till the Promise be fulfilled, you have need of patience; and truly, Hope is nothing else but Patience lengthned out. It is a patient Expectation.

Secondly, It is an Ardent Expectation; What the believing soul doth hope for, it is earnestly carried out after; it is such an expectation as doth make the soul exceedingly Intent, and cause it to look every way, round about, for the fulfilling of that which it hopes for; it is an earnest expecta∣tion: The Apostle speaks in Rom. 8. 19, 20, 21.

Verse 19. For the earnest expectation of the creature, waiteth for the manifestation of the sons of God.

Verse 20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.

Verse 21. Because the creature also shall be deli∣vered from the bondage of corruption, into the glori∣ous liberty of the children of God.

The whole creation hath a hope to be delivered from that bondage which the sin of man brought upon it; and because there is a hope, there is an earnest expectation, and the earnest expectation waiteth for the manifestation of the sons of God. And truly where there is saving hope, it will cause the soul to look after the fulfilling of the Pro∣mise, it waits earnestly, and groans earnestly for the fulfilling of those Promises that it waits for: It is an ardent expectation.

Thirdly, It is a Confident Expectation; though indeed it is true, the hope of the best Saints may flag, yet when hope doth work like it self, and act like it self, it acts confidently; it is accompanied with holy confidence and boldness toward God; when hope is strengthned, then it acts confidently, and confidence is nothing else then hope strength∣ned;

That is the second particular. You have seen the efficient and formal cause of this hope.

Thirdly,* 1.231 What is the Object of this Hope? I told you that it was an expectation of those good things that God hath promised; what God hath promised, that hope looks for the fulfilling of, all outward comforts that are needful refreshments in their way; (Protection, Deliverance, Assi∣stance, the Increase of Grace, and the Carrying on of the work of God in the heart) what-ever is laid up in the Promise, that hope waits for the ful∣filling of; but more especially, the Object of a Believers hope it is Eternal Life, Tit. 1. 2. In hope of Eternal Life, which God that cannot lye, promised before the world began. And in Tit. 3. 7. That being justified by his grace, we should be made Heirs, according to the hope of Eternal Life. So that Eternal life is the Object of a Believers hope.

Fourthly,* 1.232 We have the concomitant of Hope, and that is Faith; It is an expectation of those good things which faith believes that God hath promised; so you see how Hope stands towards Faith, they are twins, as it were, they are born and brought forth together; Faith is the Elder sister, faith believes that the promise is true, and hope looks for the fulfilling of the Promise, be∣cause faith believes it; They grow up together, they are nourished together, and they flourish to∣gether, and they languish together; when faith is sick, hope is infirm, and when faith is lively, hope is active; yea, they will expire together: when a believing soul shall come into the bosome of Christ, no need of faith and hope. Faith that

looks to the truth of the promise, and hope looks to the good of the promise, that is the difference between faith and hope; Faith closes with the Promise because it is true, and Hope that cleaves to it, and expects the fulfilling of it, because it is a sutable good which God hath promised; so that by the opening of this description of hope, you may in part see what that hope is which will be as an Anchor to a man's soul; That's the first particular.

But secondly, I shall make it out unto you, that this hope is the Anchor of the soul; and I shall shew you that it is of the same use to the soul that the Anchor is to the ship.

First of all, The Anchor is useful in time of storms, the Anchor doth keep the ship from be∣ing driven up and down with various winds; if it were not for the Anchor, the ship would somtimes be carried back again after it hath gone a great way in its Voyage: of the same use is Hope to a believing soul, it is exceeding useful in time of temptation, when contrary winds blow, even such winds as would drive the soul back again, if it were not for the Anchor of Hope: It is said of Christ, That for the joy that was set before him, he endured the Cross, despised the shame; and that we bear up against the strong winds of temptation, and against all the discouragements that we meet with, it is by this Anchor of Hope; if it were not for the hope of joy and glory in heaven, it were not possible that a soul should bear up against so many winds of temptation.

Secondly, The Anchor keeps the ship from tossing: When the waves roar, the Anchor is then exceeding useful, it keeps the ship from being re∣moved; for though it may be moved, yet not removed, because the Anchor is sure; though the waves rise never so high, and be never so boiste∣rous, yet if they cast Anchor, the Mariners lay them down to sleep, they are secure, because they have cast Anchor. And of that use is this Grace of hope to a believing soul, the waves many times rise high, afflictions, persecutions, David com∣plains of it, Psal. 38. 12. They also that seek after my life, lay snares for me; and they that seek my hurt, speak mischievous things, and imagine deceit all the day long.

Verse 13. But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.

Verse 15. For in thee, O Lord, do I hope, Thou wilt hear, O Lord my God. I was not moved by this (saith he) I cast anchor in thee, O Lord In thee O Lord, do I hope, thou wilt hear me, O Lord my God: He cast Anchor in God, and then he lies down and rests: And so in Psal. 42. There were many waves that did rise very high in his own spi∣rit, and what doth he do? Why, he casts anchor in God, as in verse 11. Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God▪ Hope still in God, cast thy Anchor there, and then rest, for I shall yet see the time to praise him, I shall overcome all storms, and shall live to see a c••lm and therefore O my soul cast anchor in God, hope thou in God.

Thirdly, The Anchor keeps the ship from splitting many times upon the sands and rocks; when they are very neer danger, almost running upon a rock, the casting out of an Anchor som∣times doth deliver them. Hope is of the same use to a believing soul, it keeps the poor soul from splitting upon many discouraging rocks that are in the way to heaven, Psal. 27. 13. I had fainted, unless I had believed to see the goodness of the Lord in the Land of the living: If it had not been for the Anchor of hope, I had split, I had fainted, and my soul had been split, but I believed to see the goodness of the Lord in the land of the living; the anchor of hope, it is that which keeps the soul from splitting upon the rocks.

Fourthly, The anchor keeps the ship close to the place where the Anchor is cast, that it shall not be removed far from that place; so the grace of hope in this respect is also useful, it keeps the heart close to God and Christ, that is the benefit of this anchor of hope: the men of the world that have not hope in Christ, they live at a great distance from God and Christ, they dwell at a great distance from heaven, they are far from God; God is not in all their thoughts, because they have not this Anchor of hope; if the anchor of their hope were cast in heaven, it were not pos∣sible that their souls should be at a distance from God; the more there is hope, the more nigher God; it is want of this lively hope that men are so far from God. That's the fourth.

Fiftly, The Anchor is made sure by a Cable that is fastned to it; and so the hope of a believing

soul will do no good without a Cable, now this Cable it is the word of Promise, it is the sure word of the Lord that keeps the soul fast. If a Ship have a hundred anchors at Sea, if they be not fast∣ned to a Cable, they will do no good: and truly so is hope if it hath not a Cable; if men pretend to have hope, and that hope not fastned upon the word of the Lord, so fast as it is cast, it will be lost. But the hope of a believing soul is fastned upon the word of the Lord, the promise of the Lord, and therefore it will hold.

Sixtly, The Sea-man casts his Anchor at a ven∣ture, he doth not know whether his anchor will reach the bottome or no, he doth not know whe∣ther his Cable be long enough, or whether his an∣chor will take hold or no, and he doth not know whether his anchor will hold when it hath taken hold, yet notwithstanding all, he makes a ven∣ture when he hath need to cast his anchor: and so it is with a believing soul, when a soul comes first to God, he makes a desperate venture, he sees his faith is weak, and his hope weak, and he doth not know whether it will take hold of the rock or no, will not my expectation fail? All this is objected, but the believing soul makes a venture, faith is gi∣ven, and it makes a venture, he sees that there lies a necessity upon it, if I do not cast anchor, I perish, the winds blow hard, and I see a rock be∣fore me, a gulf, and if I do not cast anchor, I pe∣rish, and if I cast anchor, it may be my anchor will hold, I have an invitation to it; Who is among you that walketh in darkness, and sees no light, let him trust in the Lord, and stay upon his God, Isa. 50. 10.

though it be in a storm at midnight; let him cast anchor upon me (saith God) let him trust in the Name of the Lord, and stay upon his God; this the poor soul hears, and being encouraged by the Word of the Lord, it cast anchor, and makes a desperate venture. That's the sixt.

Seventhly, The anchor is useful, not only in a storm, but the anchor is useful in a calm, when the ship at Sea is be calmed, and cannot sayl, they cast anchor; and so this anchor of hope it is needful in a calm, for if it were not for this anchor of hope, a believing soul could not have any settlement in a calm, though a man hath never so much for the present, if he hath not hopes that his goods shall be increased, his heart will be disquieted; and so hope is useful in the greatest calm, to hope that the present good that they have shall not be lost, that that measure of grace and spirit that the Lord hath given them, shall be carried on from one de∣gree to another, till he hath perfected it; if it were not for this, the heart could not have any peace in the greatest of his enjoyments. And thus you have seen the second particular.

First, I have shewn you what saving hope is.

Secondly, That this saving hope is the An∣chor of the soul.

The third and last particular is,* 1.233 To shew you that this anchor of a believing soul is sure and sted∣fast: And it will appear in these few particulars.

First, It is made of good mettle, it is that which will not bow nor break, it is not as the hope of an hypocrite; the hope of an hypocrite is compared

to a spiders web, that breaks presently; the spiders web it is a poor thing to hold a ship fast in a storm; but this saving Hope that the Spirit of Christ doth work in the heart of believers, it is made of good mettle, it was not digged out of their own bowels, but fetcht from Christ, it is Christ that is the store-house of all grace, it is made of gold, of try∣ed gold, Their faith is more precious then gold, saith the Apostle, and so their hope is more pre∣cious then gold, and more firm and solid then gold, the matter of it is sure and stedfast.

Secondly, It is well wrought, and therefore it must needs be sure and stedfast, for it is an anchor of Christ's own working; The God of hope sill you with all joy and peace in believing, that you may a∣bound in hope, through the power of the holy Ghost, Rom. 15. 13. and saith the Apostle Peter, 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mer∣cy hath begotten us again to a lively hope, by the re∣surrection of Jesus Christ from the dead: The hope of the Saints it is a grace that is of God's own be∣getting, it is an anchor of Christ's own making, and that which comes out of the hand of Christ, must needs be sure and stedfast.

Thirdly, It is sure and stedfast, for the Cable that holds it is sure and stedfast, and that is the Word of the Lord; now the Word of the Lord, which is the Cable that a believers hope is fastned unto, it is twisted of many precious promises, all being twisted together, must needs be strong, the least of them is stronger then heaven and earth; Heaven and earth shall pass, but not one jot or tittle

of the word of the Lord shall fail, till all be fulfilled. The promises they are the cable which a believing souls anchor is fastned unto, and therefore it is sure and stedfast.

Fourthly, It is cast upon a sure ground. What is the ground that a believers hope is cast upon. I answer,

First,* 1.234 It is fastned upon Jesus Christ; first, upon Christ crucified, upon the death of Christ, upon the sufferings of Christ, by which Christ hath made satisfaction for sin, and brought in ever∣lasting righteousness, to cover the nakedness of poor creatures, their love is fastned upon the wounds of Christ, the sufferings of Christ. That's the first ground for a believers hope to fasten upon.

Secondly, The Anchor of a believers hope it fastens upon the Resurrection of Christ, 1 Pet. 1. 3. Blessed be God that hath begotten us again to a live∣ly hope by the resurrection of Jesus Christ; that is a main ground for hope to fasten upon, the resurre∣ction of Jesus Christ, the poor soul looks to Christ, Christ dead and risen, and in that Christ rose from the grave, he hath given full satisfaction to his Father, he hath paid the debt, and is a com∣mon person for his people, that come to him by faith; so that the resurrection of Christ doth strengthen the faith of the soul exceedingly, it gives the soul assurance that it shall be accepted with God the Father, because Christ is risen again.

Thirdly, It fastens also upon the Intercession of Jesus Christ. He is able to save to the utmost all that come to God by him, for he ever liveth to make

Intercession for them. Now this gives great en∣couragement to a poor soul that is made sensible of his own lost condition, of being far off from God, it would fain draw nigh, and know not which way to come; when this is discovered, that Christ sits in heaven to plead for poor souls, and to make Intercession for all that come to God by him, this causes the soul to give a venture to fast∣en upon Christ.

Secondly, As the soul fastens upon Christ, so also it fastens upon God the Father by Christ, it goes to the Fathers, and takes hold of him. First, It fastens upon the free Grace of the Father, that infinite everlasting love which did finde out the way of Redemption for poor creatures, that love which gave Christ at first, and which gives poor creatures to Christ, and which tenders Christ in the everlasting Gospel, there the anchor of hope takes hold. Secondly, Hope takes hold of the strength of God: He is a God mighty in strength, he can overcome all difficulties, all enemies that are betwixt him and my soul, he can overcome all my unworthiness, all my provocations, yea he can overcome himself, his own wrath and displeasure, that which no creature can do; this being present∣ed to a poor soul that is in a sad doubting conditi∣on, this helps (through grace) to draw the soul to Christ, and to fasten it upon God. Thirdly, It fastens also upon the unchangeableness of God, and this gives a sure hold to the anchor of hope: He is not as man that he should lye; Who is it that hath spoken? Who is it that tenders Christ to poor creatures? It is not the word of him that is

the true and faithful witness? Is it not the strength of Israel that cannot lye, nor as the sons of men, that he should repent: Now when the Lord doth thus present his Son and Himself to a poor soul, Christ in his death, his resurrection, ascention, his intercession, and his own free grace and love, his strength, his faithfulness, this becomes a sure ground for hope to fasten upon, and so you have seen the third thing handled.

A word of Application and I have done.

First of all,* 1.235 It lets us see the sad condition of all men that are without Hope, you will say they are in a sad condition that are at sea without an anchor, and truly this is the condition of many men, they are in a sad condition, for they are without hope; and O that men would now lay it to heart to see what a sad condition they are in without this anchor of saving Hope, you that are without hope, it is not possible you should stand in a storm, however you may be quiet in a calm, it is not possible that you should bear up in time of storm, and therefore though men may seem to look towards God, and seem to make a progress in God's wayes, if there be not an anchor of Hope, they will be driven back again, cross winds will arise at sea, and if you have not this anchor of hope in Christ, and in the Father's free grace, they will be driven back again, without hope it is not possible you should be neer unto God, and keep nigh unto God; and what a miserable condition is it to be without God in the world? Truly, so long as you are without true saving hope, you are without God in the world; so long as 〈◊〉〈◊〉 are

without hope, they are in a heartless and listless condition, where there is no hope, there is no endeavour; What is the reason that men are so slothful in looking after God? It is because that their hearts are not established by hope in Christ, and in the Fathers free grace; where there is no hope, there can be no right endeavour; if hope fail, all endeavours fail.

Nay further, while men are without hope, they must needs be in a sinful polluted condition, for it is hope that purgeth the soul, and purifieth the heart; Having this hope, let us cleanse our selves, and he that hath this hope, he is pure, even as he is pure; he looks after purity, as God is pure: that men go on to defile themselves, and to work all manner of iniquity, it is because that they have no true hope toward God: Truly this doth disco∣ver that many men have no hope in God, because they live at such a distance from God, and are not kept close to God; nay, they are contented to live at a distance from God, and will not endea∣vour seeking after Christ: Wherefore I beseech you think upon it, what a sad condition it is to be at Sea without an anchor, your hearts would melt within you to see a ship driven with storms upon the rocks, and no anchor to cast out; yet this is the condition of many thousands in the world, they are at sea, and ready to split upon the rocks, and no anchor of hope; O that the Lord would make many a heart sensible of it.

Secondly,* 1.236 As it is sad to be without hope, so it is more sad to have a deceitful hope; for the dis∣appointment of hope is the greatest torment that

can befal a poor creature; better never to have hope, then to have hope frustrated, to be disap∣pointed; the disappointment of hope proves shame and confusion of face to men, Job 6. 20. they were confounded because they had hoped, they came thither, and were ashamed, they were deceived of their expectation, and were confounded. Better never to have hope, then to be disappointed of your hope: and in Job 11. 20. the hope of a wick∣ed man shall be as the giving up of the Ghost, it shall be gone in a moment; as a man in one mo∣ment he breaths forth his spirit, and gives up the ghost, so the hope of a wicked man soon perish∣eth. Now look to your hope, that you may not have such hope as will be like the giving up of the ghost, examine your hope, see whether it be such hope as the Apostle speaketh of, that will be as an anchor to the soul, both sure and stedfast; whence did your hope arise, I pray examine that, whether it was from your selves, or from Christ; if your hope be from any thing in your selves, it is hope that will not hold, it is not sure and stedfast; ex∣amine what was the efficient cause of your hope, how was this hope begotten in you? Did you see that it was out of the hand of Christ, and that it was begotten in you by the mighty power of God? Did the Lord cause you to see that it was not pos∣sible that you should create hope in your selves, til Christ come & beget hope in you? Know certain∣ly, if it were not a hope of Christ's begetting, it is an anchor that will not hold. Again, examine what it was that fastned your hope, Was it the word of the Lord that made you to hope, the sure

word of promise? Was it the word of man, or the word of the Lord, if it were any thing but the word of the Lord that made you to hope, your hope will not hold. Examine also upon what ground your hope is cast, Is it cast upon the arm of flesh, or upon the arm of the Lord; what-ever hope is cast upon the arm of flesh will not hold. Examine also whether your hope be cast upon the free grace of God, or upon the things of the world, your pro∣sperity in the world, there are thousands in the world that cast the anchor of their hope upon the mammon of this world, because God hath prosper∣ed them in the world, and given them abundance of these outward good things, therefore they hope that God loveth them, and will give them another world; but if your anchor of hope be cast upon your gold, or your great estate, and not-upon the free grace of God, it will deceive you. Upon what∣soever it be cast beside God and Christ, it will not hold; if it be cast upon your duties, your desires, and good meanings, and endeavours, your prayers, and tears, your charity, if the anchor of your hope be cast upon these, it will not hold; yea, if it be cast upon your graces, your hope will not hold: for whatsoever is made the ground of hope beside Christ, is the arm of flesh, even grace, and the act∣ings of grace in the soul, they become flesh, if made the ground of our hope. Now I beseech you look to your hope, for certainly the hope of most men is not of the right stamp, what-ever they pre∣tend: How do many deceive themselves, God is not in all their thoughts, nor in any of their wayes, and yet have hope toward God. You say you have

hope in God, and yet your hope doth not purifie your hearts, but as wicked as ever, walking in the wayes of your own heart, and satisfying your own lusts, what-ever these men pretend, they have not hope of the right stamp, their hope is but as the spiders web, or as the giving up of the ghost.

Thirdly,* 1.237 Let me exhort you all to look after this saving lively hope, for it is that which will keep your hearts from breaking in the evil time, at one time or other the heart will break, if men have not this saving hope; therefore seek after this saving hope, for it will keep you up in the midst of storms, in the midst of evils, and establish you in the midst of good, it will do you good in a storm, and it will be useful to you in a calm; you can never take comfort in the good things you enjoy, and your hearts cannot be established in peace, if not grounded in hope; therefore look after this live∣ly hope, this anchor of the soul; yea soul, wouldst thou dwell with God, and live neer God, and live upon him continually? O then cast the anchor of your hope in God, true hope will hold your souls close to him, that you shall not depart from him. Yea, would you have your hearts made more ho∣ly, purified, and sanctified, and get victory over your corruptions? O then seek after this saving hope; for that man that hath his hope cast on God, and Christ, that man is most free from corruption, and most active for God; true hope it will make you able to suffer, it will make you able to rejoyce in tribulation; why now, dost thou desire all this? why then seek after this lively hope.

But it may be you will say unto me, how shall

we obtain this hope? I see it is exceeding useful, and of absolute necessity, how shall we come by it? where shall we have this anchor to stay our souls?

For answer.* 1.238 First, Look to the free grace of God in Christ for it, 'tis he that doth beget this grace of hope in his people; look to those tenders that free grace makes▪ God holds forth his self, and Son, and pardon, and life to poor creatures; Free grace makes a render of all this unto you, and therefore look to this free grace, that so you may have that hope which shall not be confounded and ashamed.

Secondly, Look to Christ for it especially, look to the resurrection of Christ; that place 1 Pet. 1. 3. Blessed be God, and the Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrecti∣on of Jesus Christ from the dead. Christ is risen from the dead, he hath paid the debt, and brought in everlasting righteousness, and therefore look to the resurrection of Christ, for by eying that, this lively hope may be begotten in you.

Thirdly, Look to the promise, to the word of the Lord; the word of the Lord is written that you might have hope, Rom. 15. 4. For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. The Scripture is written that we might believe, and in believing might have eternal life, and therefore consult with the word of the Lord. You that desire to have hope strengthned, look to the word and promises, and behold the freeness of them, and the un∣changeableness

of God in them. O study the Scri∣pture much, and beg that the Spirit of the Lord may shine in them, and give you a sight in them, and so this hope may be begotten in you.

Fourthly, Look to those patterns and examples of free grace that the Lord set forth for you to look upon; the Apostle Paul, 1 Tim. 1. 16. saith, He was a pattern to them which should hereafter be∣lieve on him to life everlasting: That the Lord should reconcile such an enemy, and set his love upon him that was injurious to the Saints, one that thought he had sinned so much as that he had out∣sinned mercy, yet saith he, I obtained grace, that might be a pattern of mercy; and therefore look to those patterns of grace and mercy that the Lord hath set forth before you, that so you may be en∣couraged to come and hope in his mercy.

And to conclude all, do not go on desperately any longer, and do not say as they said, Jer. 2. 25. But thou saidst there is no hope; No, for I have lo∣ved strangers, and after them will I go. They resol∣ved to go on in the imaginations of their own heart, they said there was no hope, and they would do evil as they had done. O let not this be the re∣solution of any poor soul, for though you have no hope for the present, you are invited to come to Christ that you may have hope; The word of the Lord is come to you that you might have hope, and those patterns of free grace are set before you, that you might have hope. O that the Lord would make you more intent in your spirits, in looking after this anchor of hope; What will you do another day, when storms arise, and to have

no anchor? It will be a most sad condition for a poor soul, to see it self ready to split, and to have no hope, no anchor to stay upon. O! who would venture to Sea without an anchor? If you have no anchor when storms arise, you will be at your wits end. O that God betimes (before it be too late) would make you as wise for your souls, as you would be for your bodies.

FINIS.

Notes

• * 1.1

  Vers. 21.
• * 1.2

  Two great Wonders wrought by Christ.
• * 1.3

  1. Wonder.
• * 1.4

  2. Wonder.
• * 1.5

  The won∣der of this womans faith ap∣pears first.
• * 1.6

  The decla∣ration of th•• woman•• faith.
• * 1.7

  The Argu∣gument this woman u∣seth to move Christ.
• * 1.8

  How Christ tryed the womans faith.
• * 1.9

  The beha∣viour of this woman of Canaan under her tryals.
• * 1.10

  The victory of this wo∣mans faith.
• * 1.11

  21. Verse spoken to: three things to be consi∣dered.
• * 1.12

  Propositi∣on or Do∣ctrine.
• * 1.13

  Application
• * 1.14

  Two sorts of people that exalt their rule above Christs Rule.
• * 1.15

  Second sort of peo∣ple that ex∣alt their rule above Christs Rule.
• * 1.16

  Object.
• * 1.17

  Answ.
• * 1.18

  Third thing laid down, which is the place Christ came unto.
• * 1.19

  Observati∣on.
• * 1.20

  The love of Christ to the souls of men.
• * 1.21

  Application
• * 1.22

  Observati∣on, that God hath some in every place.
• * 1.23

  Observa∣tion.
• * 1.24

  Application
• * 1.25

  Incourage∣ment to seek Christ.
• * 1.26

  Who this woman was that come to Christ.
• * 1.27

  Doctrine.
• * 1.28

  Weak in e∣state many times cho∣sen.
• * 1.29

  Weak in parts many times cho∣sen.
• * 1.30

  Weak in age many times cho∣sen.
• * 1.31

  Weak in respect of sex many times cho∣sen.
• * 1.32

  Application
• * 1.33

  A declara∣tion of this womans faith.
• * 1.34

  Why this woman cals Christ the son of Da∣vid.
• * 1.35

  How Da∣vid was a type of Christ, and how Christ like to Da∣vid.
• * 1.36

  Doctrine.
• * 1.37

  How true faith closeth with Christ as Lord.
• * 1.38

  The necessi∣ty of belie∣ving in Christ as Lord.
• * 1.39

  What the Socmians object a∣gainst this truth.
• * 1.40

  The second part of the Doctrine, that true faith comes to Christ as he is the son of Da∣vid.
• * 1.41

  A grosse mi∣stake con∣cerning the body of Christ.
• * 1.42

  The necessi∣ty that eve∣ry man and woman be∣lieve in Christ as man.
• * 1.43

  Something to be read in that name, thou son of Da∣vid.
• * 1.44

  First fruit of this wo∣mans faith.
• * 1.45

  Doctrine.
• * 1.46

  The Point confirmed by Instan∣ces from Scripture.
• * 1.47

  The grounds of the Point.
• * 1.48

  Application.
• * 1.49

  How to know whe∣ther we keep our eye upon God.
• * 1.50

  Doctrine.
• * 1.51

  The cry of the flesh what it is.
• * 1.52

  The first cry of the flesh.
• * 1.53

  The second cry of the flesh.
• * 1.54

  How to know whe∣ther the cry of the flesh be sinful.
• * 1.55

  Grounds why there are sinful cries in Gods own people.
• * 1.56

  What the cry of the Spirit is.
• * 1.57

  Application
• * 1.58

  Tryals to know whe∣ther our cry be the cry of the flesh, or the cry of the spirit.
• * 1.59

  Doctrine.
• * 1.60

  The second part of the Doctrine.
• * 1.61

  Applicati∣on.
• * 1.62

  Doctrine.
• * 1.63

  Gracious ends why the Lord defers an answer to the prayers of his peo∣ple.
• * 1.64

  Applicati∣on.
• * 1.65

  How to know when God hath heard our prayer.
• * 1.66

  The duty of such souls to whose prayers God is silent and gives no answer. First to mind their duty.
• * 1.67

  Secondly, to justifie God.
• * 1.68

  Thirdly, to maintain good thoughts of God.
• * 1.69

  Fourthly, be looking to God thorow the Medi∣ator.
• * 1.70

  Fifthly, wait pati∣ently.
• * 1.71

  Doctrine.
• * 1.72

  Who Gods people are bound to pray for.
• * 1.73

  What are the special times in which we are bound to remem∣ber others before the Lord.
• * 1.74

  Applicati∣on.
• * 1.75

  What those times are that we are bound more especially to call upon o∣thers to seek the Lord for us.
• * 1.76

  Doctr. 1.
• * 1.77

  Doctr. 2.
• * 1.78

  Satans de∣sign.
• * 1.79

  Gods de∣sign.
• * 1.80

  Historical Proposition.
• * 1.81

  Vse 1.
• * 1.82

  Vse. 2.
• * 1.83

  Vse 3.
• * 1.84

  Vse 4.
• * 1.85

  Applicati∣on.
• * 1.86

  Vse 1.
• * 1.87

  Vse 2.
• * 1.88

  Vse 3.
• * 1.89

  Vse 4.
• * 1.90

  The Duty of souls whom Christ hath found.
• * 1.91

  Duty 1.
• * 1.92

  Duty 3.
• * 1.93

  Duty 4.
• * 1.94

  Duty 5.
• * 1.95

  Doctrine.
• * 1.96

  Election described.
• * 1.97

  Argu∣ments proving Election to be an act of Gods good pleasure:
• * 1.98

  Quest.
• * 1.99

  Answ.
• * 1.100

  Our Ele∣ction known to others.
• * 1.101

  Our Ele∣ction may be known to our selves.
• * 1.102

  Third part of the Do∣ctrine.
• * 1.103

  How the Doctrine of Election is a com∣forting Doctrine.
• * 1.104

  Second ground of comfort.
• * 1.105

  Third ground of comfort.
• * 1.106

  The fourth ground of comfort.
• * 1.107

  The fifth ground of comfort.
• * 1.108

  The sixth ground of comfort.
• * 1.109

  The se∣venth ground of comfort.
• * 1.110

  Eigth ground of comfort.
• * 1.111

  Ninth ground of comfort.
• * 1.112

  Tenth ground of comfort.
• * 1.113

  Fourth part of the Do∣ctrine.
• * 1.114

  Gods people may meet with many temptations concerning others e∣lection.
• * 1.115

  1. Remedy.
• * 1.116

  2 Remedy.
• * 1.117

  3 Remedy.
• * 1.118

  Rom. 11. 33.
• * 1.119

  2. Tempta∣tion.
• * 1.120

  1. Remedy.
• * 1.121

  2. Remedy.
• * 1.122

  3. Remedy.
• * 1.123

  4. Remedy.
• * 1.124

  3. Tempta∣tion.
• * 1.125

  Luke 17. 34, 35, 36.
• * 1.126

  4 Tempta∣tion.
• * 1.127

  How to si∣lence the fourth tem∣ptation.
• * 1.128

  Gods people meet with many Tem∣ptations concerning their own election.
• * 1.129

  2. Temp∣tation.
• * 1.130

  3. Tem∣ptation.
• * 1.131

  4. Temp∣tation.
• * 1.132

  5. Temp∣tation.
• * 1.133

  6. Temp∣tatiod.
• * 1.134

  7. Temp∣tation.
• * 1.135

  Rules to silence those Temptations Gods people may meet withall con∣cerning their Ele∣ction.
• * 1.136

  Rule 1.
• * 1.137

  Rom. 9. 20.
• * 1.138

  Rule 2.
• * 1.139

  Rule 3.
• * 1.140

  Rule 4.
• * 1.141

  How to worship God.
• * 1.142

  Rule 5.
• * 1.143

  Ʋse 1. To those that have not attained to the know∣ledge of Gods love.
• * 1.144

  It's of con∣cernment to make our Electi∣on sure.
• * 1.145

  The ad∣versary seeks to hinder souls in making their Ele∣ction sure.
• * 1.146

  Our com∣fort doth depend upon the making E∣lection sure.
• * 1.147

  Our holi∣ness de∣pends up∣on the ma∣king Ele∣ction sure.
• * 1.148

  How to make our Election sure.
• * 1.149

  What Du∣ties electing love enga∣ges Chri∣stians un∣to.
• * 1.150

  The privi∣ledges of the house of Christ.
• * 1.151

  Priv. 2.
• * 1.152

  Priv. 3.
• * 1.153

  Priv. 4.
• * 1.154

  Priv. 5.
• * 1.155

  Priv. 6.
• * 1.156

  Priv. 7.
• * 1.157

  Ʋse 1.
• * 1.158

  Ʋse 2.
• * 1.159

  Ʋse 3.
• * 1.160

  Ʋse 4.
• * 1.161

  Duties of Church-Members.
• * 1.162

  Duty 1.
• * 1.163

  Duty 2.
• * 1.164

  Duty 3.
• * 1.165

  Duty 4.
• * 1.166

  Doctr.
• * 1.167

  What worship it is that God requires of his people when af∣flicted and tempted.
• * 1.168

  Wherein spiritual Worship consists.
• * 1.169

  External Worship, what, and wherein it consists.
• * 1.170

  Instance 1. of Job.
• * 1.171

  Instance 2. of David.
• * 1.172

  Instance 3. of Jonah.
• * 1.173

  Instance 4. of Christ.
• * 1.174

  Grounds of the point, why it is the duty of Gods people to worship in time of affliction.
• * 1.175

  Ground 2.
• * 1.176

  Ground 3.
• * 1.177

  Ground 4.
• * 1.178

  Ground 5.
• * 1.179

  Ground 6.
• * 1.180

  Ʋse 1.
• * 1.181

  Ʋse 2.
• * 1.182

  Ʋse 3.
• * 1.183

  What Gods peo∣ple should beg for in time of af∣fliction.
• * 1.184

  Doctr.
• * 1.185

  This was a temptati∣on to Mo∣ses.
• * 1.186

  To Isaiah.
• * 1.187

  To Jeremy
• * 1.188

  To the woman that had the Issue of blood.
• * 1.189

  To the Centurion
• * 1.190

  The parti∣cular dis∣coveries of unwor∣thiness, that prove matter of temptati∣on to Gods people.
• * 1.191

  Gods ends in suffer∣ing his people to be tempt∣ed about their un∣worthi∣ness.
• * 1.192

  End 2.
• * 1.193

  End 3.
• * 1.194

  End 4.
• * 1.195

  Ʋse 1.
• * 1.196

  Ʋse 2.
• * 1.197

  How to know when God presents unworthi∣ness, and when Sa∣than pre∣sents it.
• * 1.198

  What to do when tempted a∣bout our unworthi∣ness.
• * 1.199

  Doctr.
• * 1.200

  Who are the chil∣dren that have right to the bread.
• * 1.201

  How per∣sons may be said to be under an out∣ward Ad∣ministrati∣on of the Covenant.
• * 1.202

  Who are Dogs.
• * 1.203

  wicked men dogs.
• * 1.204

  Ʋse 1.
• * 1.205

  Ʋse 2.
• * 1.206

  Ʋse 3.
• * 1.207

  Ʋse 4.
• * 1.208

  Vse 1.
• * 1.209

  Motives to per∣swade us to the duty of Justify∣ing the Lord.
• * 1.210

  How a young man may be delive∣red from his folly.
• * 1.211

  Doctr.
• * 1.212

  What it is to remem∣ber God.
• * 1.213

  The Cau∣ses why we should remember our Crea∣tor.
• * 1.214

  The Ad∣vantages of remem∣bring God in youth.
• * 1.215

  Vse 1••
• * 1.216

  The evil of not re∣membring God.
• * 1.217

  Isa, 49. 15.
• * 1.218

  Helps to remember God a∣right.
• * 1.219

  Every be∣liever is as a ship up∣on the Sea of this World.
• * 1.220

  Ʋse 1.
• * 1.221

  Ʋse 2.
• * 1.222

  Ʋse 3.
• * 1.223

  Ʋse 4.
• * 1.224

  Ʋse 5.
• * 1.225

  Ʋse 6.
• * 1.226

  Ʋse 7.
• * 1.227

  Ʋse 8.
• * 1.228

  Doctr. 2.
• * 1.229

  The effici∣ent cause of true hope is God.
• * 1.230

  The for∣mal cause of hope.
• * 1.231

  What is the object of hope.
• * 1.232

  The Con∣comitant of hope.
• * 1.233

  The an∣chor of a believing soul is sure and sted∣fast.
• * 1.234

  The ground that a be∣lievers hope is fastned up∣on.
• * 1.235

  Ʋse 1.
• * 1.236

  Ʋse 2.
• * 1.237

  Ʋse 3.
• * 1.238

  How to obtain true hope.