A Cluſter of Grapes Taken out of the Basket of the Woman of Canaan. OR, COUNSEL and COMFORT FOR BELEEVING SOULES, Comming to CHRIST and meeting with Diſcouragements. BEING The ſumme of certain SERMONS Preached upon Matthew 15. from Verſe 22. to Verſe 29. Wherein among other things, is declared more particularly,
By JOHN DURANT Preacher of the Goſpel in CANTERBURY.
London, Printed for L. C. and are to bee ſold by H. Mortlocke at the Phoenix in Pauls Church-yard neer the little North-door. 1660.
Durants Counſel and Comfort for Beleeving Soules.
THat Dedication of Books hath been wretchedly abuſed, is a thing paſt doubt. Holy and wiſe men, in all ages have complain'd of it, and ſome of late years have ſcrupled it. But yet that Books may bee dedicated, is to mee beyond controverſie. Such Books as carry in them any thing beſides what is truth, and of concernment, gain no patronage by a Dedication (no perſons being great enough to patronize errour or vanity) And ſuch Dedications as are onely ſtuffed with applauſe and flatteries, as they have not been owned by any wiſe Patron, ſo they have been rejected by every underſtanding Reader.
When Writings, as Veſſels, are fraught with rich and neceſſary things (and ſuch are all ſpiritual Truths,) with which kind of Treaſure I have indeavoured to fill this Tract; And when Dedications are deſigned rather for ſervice than for ceremony (which is my deſign in this) then without doubt they may paſs without ſtop or Scruple, as Ships conſigned to particular Ports and perſons: Nor can ſuch Dedications be ſuſpected as a precarious policy to ſeek patronage of what is written. (Certainly Luke never intended that, when hee dedicated his Goſpel to Theophilus) Neither may they be accuſed of Patent Monopoly, (as if they onely intended, the perſons to whom they are directed.) Without doubt the ſame Evangeliſt Luke intended the General good in his Goſpel, though hee ſent it firſt to the particular hand of his moſt excellent Friend, as hee did alſo his Hiſtory of the Acts.
The following Sermons are intended by mee for the general good of many. But I thought it more than meet to conſign them particularly to your Port and perſons, which when you have received, may paſs further, as Commodities of price and profit to many ſouls.
Now if I bee demanded a reaſon of this particular Aſſignation unto you, ſpare mee to ſay the truth, which is this, I do heartily deſire, 1 to witneſs how much I honour you whom God hath honoured: And 2 alſo to acknowledge a debt, wherein (with and for my Brother jointly, and my ſelf ſingly) I am ingaged unto you, which albeit I cannot repay, yet I muſt remember. I know your Virtue and Prudence will not bear thoſe worthy words of your own worthineſs, which yet may bee ſpoke concerning you with truth and ſoberneſs. And I can truly ſay, I never loved to rub their itching ears, who count no ſound ſweet, but what trumpets their own praiſes: Upon this account I ſhall forbear to ſpeak that of you, to your ſelves, which yet I think, I am bound (for the benefit of the example) to tell others. Yet this I muſt needs crave your Licenſe to print, that having heard of you much by the hearing of the ear, I ſaw more by the ſeeing of my eye, when I was amongſt you. And though my ſtay was not long, yet my obſervation was ſuch, as that I muſt ſay, that thoſe good reports of your Town, do not (like the bad rumours of the times) exceed the truth. If fame bee found ſo faithful in its reports of all perſons and places, as of yours, henceforth It will bee a Slander to call her Liar. You are indeed as you have been famed, perſons fearing God, doing juſtice, holding forth the truth, and practiſing godlineſs. I muſt ſay of many Towns which I have ſeen, The fear of God is not in thoſe places; but of New-caſtle, I may ſay in a ſober ſenſe, JEHOVAH SHAMMAH, the Lord is there.
For you, Right Worſhipful Magiſtrates, ſuffer mee, though not to applaud, yet to approve, (how much ſoever you are above my approbation) your worthy doings in the management of your power and places, wherein if you have any equals, I am ſure you have no Superiors. I could wiſh others did imitate that, wherein you excell. You are found to bee Miniſters of God to ſuch as do good; for good; and thoſe that do evill, Know you bear not the Sword in vain. Sabbath-breakers, Swearers, (but why ſhould I inſtance in particulars?) all ſorts of vicious perſons feel your Sword ſharp, and you a Terror to them; whereas your eies are upon thoſe that are faithful: Miniſters and people, fearing God, and doing that which is good, have of you the praiſe of the ſame. I beſeech you give mee leave, (not to praiſe your ſelves, but to provoke others to a godly jealouſie) to tell theſe Southern parts, that there is fair weather in the North; And if in any place in England, certainly in your Town, and under your Government men may and do lead a quiet and peaceable life in all godlineſs and honeſty. And this one thing I muſt needs ſay, Were all the Miniſters in England ſo carefully and tenderly provided for, and encouraged, as they are in New-caſtle, there would not be that complaining in our ſtreets, as there now are upon that account. Indeed the Miniſters of your place have their double honour; Your incouragement of them, and proviſion for them is ſuch, that I know not whether I ſhould intreat other parts to imitate your Bounty or Wiſdome moſt: Certainly both are laudable; You know not any Miniſter among you by any Character, but of Chriſt. To preach and practiſe the power of godlineſs, is the work you equally countenance and encourage them in: and though there bee (as where is not?) ſome difference amongſt them, yet that makes no difference of them to you, who have the like care of all. What can I ſay of this? Spare mee to take up the Pſalmiſts words, For my brethren and companions ſakes, I will now ſay, Peace be within thee, yea, the peace of God (which the Learned know to comprehend in it all bleſſings) be for ever upon you, and yours, for your unparallel'd care and kindneſs to Chriſts Miniſters amongſt you.
And for you (my Reverend Brethren) Let mee beſeech you to improve ſo choice a mercy, as you have under your Magiſtrates. I know you deſire not (how much ſoever you deſerve) praiſe: yet let mee ſay, you are to bee praiſed, for that you are of one heart, (though in all things not of one head) you minde and ſpeak the ſame things of faith and life; Though yee diſagree in ſome things of Church-rule and Order, your publick worſhip is in the ſame place, and with the ſame Spirit. There is not heard in your Pulpits (where you preach by turns) the noiſe of Axes and Hammars; Heats, Debates, Diſputes, are exiles at your Aſſemblies: you faſt and pray together, your deſign is the ſame, and your endeavours are joint, to convert ſinners, and to eſtabliſh Saints. Thoſe looſe and vain opinions which have peſtered and plagued many places, by your zeal and unity for truth, are (through Chriſts bleſſing) marvelouſly prevented in your Congregations: and as for thoſe unchristian Diviſions and Animoſities (which are elſewhere the ſinne and ſhame of diſſenting Profeſſours) by the Spirit of Love and Peace, (which rules in your hearts, and appears in your labours) they are either not at all, or not prevailing in your place. But that I may not trouble you with more, I will onely adde this further, that I perceive yee have well ſtudied that Text, Pſal. 77. which ſpeaks of this, as Iſraels happineſs, that God led them by the hand of Moſes and Aaron. Surely the people of your Town ſeem to bee led but by one hand: Indeed Moſes goes before, (as it is but fit) and Aaron comes after: Your Magiſtrates in Civils, and your ſelves in Spirituals, are ſo one in hand (and I hope in heart) that though you have offices diſtinct, yet your indeavours are joint, and both make up one great mercy to the people under you. As they incourage you, ſo yee reverence them: They are not ſuch who aſſume power in Spitituals, but leave your work to your ſelves, and yee, (I hope none of yee) are as thoſe who deſpiſe Dominion, nor intermeddle with the politick affairs. Let that heart be filled with ſorrow, and that hand and head be curſed of the Lord, that indeavours (in the leaſt) the breach of that holy and righteous harmony that is betwixt you: I preſume, yee will ſay, Amen, to my prayer for you in this particular.
To you then (holy and beloved Brethren) Who fear God, and have faith in Jeſus, and are bleſſed by, and a bleſſing to ſuch a Magiſtracy and Miniſtry. Let mee ſpeak alſo a few words, I bear you witneſs to others, that there is amongſt you, the Spirit and converſation of the good old Puritans, (whom I mention with honour) it is your credit that you are not in this day of reproach and blaſphemy, (which is upon profeſſion for Profeſſors faults) a ſhame to that worthy name wherewith yee are called. The itch of novel opinions, the botch of vain faſhions, the plague of neglect of duties, and ſlighting Ordinances and Miniſtry, theſe are not ſeen amongſt you, or on you. I verily ſaw much of Chriſt in you, your carriage was ſeeming exact, and I hope your ſtudy is to bee what you ſeem for. Wo be to Hypocrites and Sinners (hollow-hearted Profeſſours, or ignorant and profane perſons) in New caſtle. They that are bad under Magiſtrates and Miniſters ſo good, will bee damned without mercy under two of the greateſt witneſſes that can bee againſt a people. But I hope better things of you, though I thus ſpeak. I beſeech you ſo live, that by your good examples, (concurring with the power of your Magiſtrates, and preaching of your Miniſters) yee may help to convince and convert evill doors, at leaſt, to put to ſilence the ignorance of fooliſh men.
To you all, Magiſtrates, and Miniſters, and Saints, jointly and ſeverally, let me return my hearty & humble thanks for that ſingular reſpect, which for many years yee have expreſſed to my ever dear and beloved Brother, whoſe lot is caſt among you. It is to mee matter of joy and praiſe before the Lord, that ſince it pleaſed God (who diſpoſes of all our perſons and places) to carry him ſo far from all relations, that he did vouchſafe to fix him amongſt your ſelves, who abundantly make up all relations, in your care and kindneſs to and for him. Now the bleſſed God for ever reward your love to him and his. Let your goodneſs accept of mee (who am obliged in and for him) this ſhort, but ſincere acknowledgement for the ſame. I ſhall not trouble you with the remembrance of that kindneſs, which (when by the good hand of God I viſited my brother, and ſaw yee,) you were pleaſed to expreſs. It is your goodneſs you had rather ſhew kindneſs than hear praiſe. Therefore I judge it would trouble you, if I ſhould blaze that, which yet was ſuch and ſo great, as I have and muſt ſpeak of to others, and before the Lord with thankſgiving: your receiving mee, and love to mee, was in the Spirit of the Goſpel; yee did receive mee in the name of a Prophet, and in the name of a Diſciple, (howbeit I am unworthy that honour.) Oh that hee who rewards a cup of cold water, given upon ſuch an account, would abundantly reward your large and loving reſpects to me (even poor me) in that way, and upon that ſcore. My gratitude would overflow, did not the conſideration of your Modeſty (which loves not to hear its own applauſe) ſet mee bounds. I will therefore conclude thus, May your Perſons, your Government, your Labours, your whole Town, and your Univerſal All, be alwaies under the ſpecial favour of the bleſſed God, and Father of our Lord Jeſus Chriſt, in whom I remain,
TO ſerve the counſell of God in a mans particular Generation, is a duty incumbent on all that profeſs themſelves the ſervants of Chriſt: and to bee ſincere and diligent therein, is to bee in the exerciſe, and partake of the ſure mercies of David. But to bee willing to do any thing which may bee ſervice to Chriſt in another Generation, and to bee indeed ſucceſſefull therein, is a bleſſing which few attain unto. And yet though ſuch a bleſſing be obtained but by a few, I perſwade my ſelf, it may at leaſt bee deſired and purſued by all. For as wee are to covet earneſtly the beſt gifts: ſo are we to aim at, and endeavour the beſt ſervice; and ſuch is that which laſts and lives, when wee are gone, and fallen aſleep in our Graves.
I hope I ſhall be freed from the crime and cenſure of pride, if I ſay, that my aim in theſe ſmall pieces, which I have been preſſed formerly to print, was to ſerve, not onely my preſent, but the next Generation. And I muſt acknowledge to the praiſe of the glory of Chriſts grace, that my experience of the good liking and acceptance of my Labours this way, gives mee grounds to hope, that my ſervice may extend it ſelf beyond my own age. Certainly books laſt longer than men; and they ſpeak when wee are dead and gone. Hereupon I am encouraged once again to appear in the Preſs for the ſame ſervice, which is only to ſubſerve the counſell of God for the good of thy ſoul, (Chriſtian Reader) by the following Sermons; concerning which, I will onely preface a few words, about their Occaſion, Scope, and Mode.
1 For the Occaſion, take that thus; there is extant among thoſe choice labours of that Man of God, Mr. William Bridge (now of Yarmouth) one Sermon (pitty it is there, were no more) upon the ſtory of the Woman of Canaan. This Sermon, I had a Childe (who is now with him who gave it) that was much taken with it. I perceived ſhee read it often with ſavour and delight; whereupon it was in my heart, to inlarge a little more upon that ſubject, which certainly is ſweet to all thoſe who have ſpiritual ſenſes exerciſed to diſcern the glory and relliſh of Goſpel diſcourſes. This was indeed (Reader) the occaſion of theſe Sermons.
2 The Scope of them is, to do good to many, who are the ſons and daughters of Myſtical Canaan. In the Hiſtory of the example here opened, wee may obſerve, what ought to bee the carriage, and what may bee the comfort of any ſoul, that hath or ſhall come to Jeſus Chriſt. Indeed the way of coming to Chriſt, I have not inlarged in, (having formerly done that in my Miniſterial courſe) the ſpecial thing attended and aimed at, is, to direct and help poor ſouls, who know and are in the way to Chriſt, but lie under temptations and troubles, by reaſon of ſome ſeeming harſh, delatory, and denying entertainment, which they meet withall. And therein I hope this work will be unto thee (Reader) of advantage.
3 Concerning its Mode, or the manner of handling theſe Sermons; truly it is without affectation or curioſity, either as to phraſes or fancies; and in the ſame plainneſs wherein they were preached (and taken) are they now without any further poliſh printed. And truly the bread of life is beſt, when it is plain. Experience hath put it beyond controverſie, that the truths of God take and work moſt ſweetly and ſoveraignly, where they are delivered moſt plainly and ſimply; Not in the wiſdome of man, but in the ſimplicity of the Spirit, and in that ordinary language wherein the Lord gives to each man utterance. The way of ſuch mens preaching is exceeding bad, (albeit the matter may bee truth and good) who rather tickle the ear, than touch the hearts of their hearers. This laſt I ſtudied, and therefore that other I neglected. And (Reader) if thou affect words, thou maieſt ſpare thy pains, for upon that ſcore the enſuing Sermons will yeeld thee no pleaſure. But in caſe thy heart bee ſet on things, which may concern thy ſoul, read humbly and ſeriouſly, and I dare (under Chriſt) promiſe thee profit for thy pains. My deſire was, and is, to ſerve poor, humble, hungry ſouls, that will be glad of any of the crumbs which Chriſt gives: and if thou bee ſuch, fall to, and the Lord be with thee in thy peruſal of theſe Sermons, which (with thy ſoul) I commend to the bleſſing of Chriſt, deſiring thee (Reader) in thy prayers to remember him, who is
And behold a Woman of Canaan came out of the ſame coaſts, and cried unto him, ſaying, Have mercy on mee, O Lord, thou Son of David, my Daughter is grievouſly vexed with a Devil.
But hee anſwered her not a word, and his Diſciples came and beſought him, ſaying, Send her away, for ſhee crieth after us.
But hee anſwered and ſaid, I am not ſent, but unto the loſt ſheep of the houſe of Iſrael.
Then came ſhee, and worſhipped him, ſaying, Lord help mee.
But hee anſwered and ſaid, It is not meet to take the childrens bread, and to caſt it to doggs.
And ſhee ſaid, Truth Lond: yet the doggs eat of the crumbs which fall from their Maſters table.
Then Jeſus anſwered and ſaid unto her, O Woman, great is thy Faith: bee it unto thee, even as thou wilt. And her Daughter was made whole from that very hour.
IN all our addreſſes unto Chriſt (which is the great buſineſs of our Life and Happineſs) it concerns us, not onely to know the great Precepts that ſhould guide us:2 and the gracious Promiſes that may incourage us; But alſo to bee well acquainted with all thoſe Patterns and Examples of any that have gone to Chriſt before us; and likewiſe with thoſe occurrences which they did (and wee are like to) meet withall in this work: Now (my Brethren) unto this purpoſe I know no one ſtory in all the New Teſtament, which ſpeaks of any coming to Chriſt, like that which I have read, to acquaint us a little by way of Pattern, what wee ſhould expect when wee come to Chriſt. In the coming of this Woman to Chriſt, wee have ſomething very patternable for us to minde. And in the carriage of Chriſt to her, wee may ſee what wee may expect at the hands of Chriſt, even then when wee come to him. There are fix heads unto which the whole ſtory, as it is here recorded, may bee reduced.
Firſt, You have the coming of the Woman unto Chriſt, in verſ. 22.
Secondly, You have the ſeemingly harſh entertainment that Chriſt gives her at firſt, for hee anſwered her not a word, and though his Diſciples ſpake on her behalf, hee puts them off.
Thirdly, You have the Womans good behaviour, notwithſtanding all this, verſ. 25. Shee worſhipped him, ſaying, Lord help mee.
Fourthly, You have the Repulſe that Chriſt doth give to that, in verſ. 26. But hee anſwered, and ſaid, It is not meet to take the childrens bread, and to caſt it to doggs.
Fifthly, You have her yet renewed recourſe to Chriſt after that repulſe, in verſ. 27. Truth Lord: yet the doggs eat of the crumbs which fall from their Maſters table.
Sixthly and laſtly ▪ You have the bleſſed iſſue of3 all, in verſ. 28. Then Jeſus anſwered and ſaid unto her, O Woman, great is thy Faith: bee it unto thee even as thou wilt, &c.
My intention is not to confine my ſelf to the Method, but to the Matter: In which you have,
The Coming of the Woman.
The Entertainment of Chriſt.
The Carriage of the Woman under all.
And the bleſſed Concluſion wherewith all is ended.
At preſent wee ſhall conſider the firſt of theſe, The Coming of the Woman of Canaan.
And behold a Woman of Canaan came out of the ſame Coaſts, and cried unto him, ſaying, Have mercy on mee, O Lord, thou Son of David, my Daughter is grievouſly vexed with a Devil. This Note Behold, is obſerved to bee a Note of Attention, and it is put in, to uſher in ſome matter that is more than ordinary remarkable, and to bee minded by us. Here is a Woman, and a Woman of ſuch a Country, and ſo coming, and that upon ſuch an account, that both the one, and the other, and altogether, may very well bee brought in with a Behold. I have formerly ſpoken at large of ſouls coming to Chriſt, how God leads them, and how by Faith they are brought to him; and therefore ſhall not handle that now. Onely, there are here three heads of Obſervation, to which I ſhall reduce all at this time; And as ſometimes I make three Sermons upon one head or point, ſo at this time I ſhall make one Sermon upon three heads. And the order in which I ſhall proceed to ſpeak of them, ſhall bee this:
Firſt, Wee will a little conſider the party coming.
Secondly, The manner how ſhee comes.
Thirdly, The occaſion, or the account upon which ſhee comes at this time.
4To begin with the firſt: Behold (ſaith the Holy Ghoſt) A Woman. You will bee ready to ſay to mee, What ſhall wee ſee in her? why truly in this Woman coming to Chriſt, you ſhall ſee this Truth.
That the way to Chriſt is very free for poor ſouls of any place, in any condition.
Here is a Woman (I liſt not to quibble upon that) but here is a Woman of Canaan. Canaan of all the places at thoſe times had a mark upon it, to bee moſt oppoſite to goodneſs, and it may bee ſaid of it, as once it was ſaid of another place, Can any good come out of it? But of what place of the Country? ſhee was a borderer to Tyre and Sidon; Now Tyre and Sidon were the worſt places of that Country. They were in a ſenſe the Sodome ſinks of Canaan. The Salvage places (as wee ſay of ſome Sea-Towns) the moſt notorious Cities of all that Country; and yet now a Woman of this bad Country; the door is open, and ſhee comes to Jeſus Chriſt. You read of ſome (in John 12.20, 21.) that came to Philip, and ſaid, Sirs, wee would ſee the Lord, &c. Why my Brethren, It is a certain truth, whatever Country you are of, whatever place, ſex or condition, the way is open, and you may freely come to Jeſus Chriſt. This truth is ſo general in all the Goſpel, and ſo frequently preached, that I ſhall not need to ſtay upon it. You read that Chriſt freely invited, and lovingly entertained all that came, even Publicans and Harlots, Sinners and Rebels, Enemies and ungodly ones; I ſay not, qua tales, but qui quondam tales, i. e. ſuch as once were ſo vile, and therefore unworthy and unlikely to come; yet come they did, and the way was not hedged up, nor the door ſhut againſt them.
There are three ends why I touch upon it, and for5 which I deſire you to Behold this truth in this woman.
Firſt, Behold this Woman, and truth for this end. To let you ſee The certainty of that great truth, That ſome of all ſorts ſhall bee ſaved. Is the way to Chriſt open and free for any ſex, of any condition and Country? then ſome of all ſorts and Countries ſhall come in, Rev. 7.9. you read beſides the ſealed ▪ ones (of the Jews) the Holy Ghoſt takes notice of an innumerable company of the Gentiles, and they are thus ſet out, to bee of all Nations, and Kindreds, and People, and Tongues. My Brethren, I do not intend ſo much as in the leaſt to prop the opinion of general Redemption; but this I ſay, that ſith the way to Jeſus Chriſt is ſo free, and ſo open unto all, that therefore ſome of all, though not all, may come to him, and ſhall bee ſaved at laſt. I ſay not that all ſhall bee ſaved, (I could wiſh that errour had died with Origen) but I ſay, ſome of all, i. e. ſome of all conditions, Countries, Kindreds, &c. ſhall bee ſaved by Jeſus Chriſt. And why O ſoul, may not wee bee of that ſome?
But ſecondly, See (my Brethren) what an incouragement here is unto Faith. The poor ſoul would come, and when hee comes hee muſt beleeve (your Faith are your feet by which you muſt come to Chriſt.) But now the great queſtion is, When the ſoul is upon his way going to Chriſt, or upon his feet (It is ſuch a ſinner) that the queſtion is, May hee come? yes, hee may, the way is open and free to any. In Luk. 7.37. You read of a Woman that came to Chriſt, that is called a ſinner, &c. What ever Country you are of, I pray minde mee, bee it never ſo barbarous and baſe: Bee thou, O ſoul, a ſinner of any City, ſuppoſe Sodome, there is this ground for your Faith to build upon, and if you6 could (as it were) peep and look within the Veil, you ſhould ſee that there are ſome of your Countrymen and women in Heaven. Father Abraham was in an Idolatrous Nation, yet in the 51. of Iſaiah, ſaith the Holy Ghoſt, Look to Abraham; conſider what hee was, &c. and Behold (ſaith my Text) A Woman of Canaan came to Chriſt; take notice of her well, for this end alſo, to ſtrengthen my Faith, you may come what ere bee your Country.
Thirdly, Behold withall, How inexcuſable poor creatures will bee, that do not put forth indeavours to come to Chriſt. What will you have to ſay? will you ſay you might not? this truth will tell you there is a way open for any of you. This ſtory, as it is in Mark 7.24. ſaies, Chriſt would have hid himſelf, but hee could not. Therefore, as it is an incouragement to Faith, ſo it will leave unbeleef without excuſe. This poor woman will condemn thee, poor Chriſtleſs, careleſs Creature; Behold her coming, and tremble to think of thy tarrying away. To terrifie all poor negligent ſouls, that minde not, ſeek not, come not to a Chriſt, is another end why I would have you all behold the Woman of Canaan coming: When ſhee is gone before, what will become of you, if that you follow not after? certainly her coming will bee your condemnation. So much for the firſt head, the party coming.
Secondly, How doth this Woman come?
Why truly, my Brethren, you muſt keep Behold in your hand all along. Behold how ſhee comes, ſhee comes crying, and ſaying, Lord, thou Son of David, have mercy on mee. Verily (my Brethren) this manner of her coming deſerves a Behold, as the very coming it ſelf. There are three circumſtances in the manner of her coming.
7Firſt, It is ſaid, ſhee cried.
Secondly, Shee cried, Have mercy on mee.
And thirdly, O Lord, thou Son of David.
Firſt, Shee cried unto him.
The word doth denote a very paſſionate cry; the Syriack doth uſe a word which doth ſignifie ſuch a cry, which is as a beaſt that doth low after its Calf. Shee cried unto him, that is, Shee came with abundance of affection and of intention of ſpirit. The Evangeliſh Mark tells us, ſhee fell at his feet. I cannot better open this, than by turning you to that which is (as it were) a parallel, 2 King. 4.87. where you have a poor woman, whoſe ſoul was bitter, coming to the Prophet, and ſo ſoon as ſhee came to him, ſhee fell down and caught him by the feet. I pray behold and learn, in all your addreſſes unto Jeſus Chriſt, put forth the higheſt affection, put forth the moſt intenſeneſs of your ſpirits that may bee, cry, and get hold of him, Chriſt will not charge thee with unmannerlineſs. Shee cried, it notes the Agony of her ſpirit that ſhee was in. Oh that our drouſie careleſs ſouls would but learn of this Woman! Many are ſo far from crying, that they ſcarce liſp. But remember it (Sirs) when you come to the Lord Jeſus, ſtir up all your ſouls, let all your affection then go out: Oh! when ſhould wee ever let out all our ſouls to the utmoſt, if not then when wee come to cloſe with Jeſus Chriſt? There is a lawful and laudable paſſion to bee manifeſted in this matter. Chriſt loves and likes to hear our cries: O let not this poor womans crying, cry any of us ſhame, who are ſo far from a crying after Chriſt, that wee do almoſt cry away Chriſt: Well, behold her praiſe-worthy paſſion, and go thy way (ſoul) and imitate her therein. Never approach8 Chriſt, but with much paſſion, with moſt earneſt and ardent affection.
Secondly, Shee cried, Have mercy on mee.
Poor Woman, ſhee ſpeaks as one poor in ſpirit, (that is) rich in Faith, (as Chriſt calls her afterwards) ſhee had no Merit, but ſhee knew the Lord had Mercy, Behold it, and know this as a leſſon to bee learnt hence, viz.
That when you approach Chriſt, let it bee by Mercy, by meer Mercy. That ſame poor Publican in the Goſpel of Luke cries, Lord bee merciful to mee a ſinner. My Brethren, right cloſing with Chriſt, right ſaving juſtifying Faith which carries the ſoul to Chriſt, eyes nothing but Mercy. This is the main incouragement that keeps up Faith, yea, and this is the great Motive that doth ſtill prevail with the Lord, therefore wee ſhould take hold of it; in Epheſ. 2.4. It is ſaid, But God who is rich in mercy, for his great love wherewith hee loved us, &c. Thou haſt miſery that pincheth thee, but the Lord hath mercy that will pitty thee, and thou that ſayeſt thou haſt no works, know this, the Lord hath much grace. Behold the Woman of Canaan, and ſee how ſhee doth, and wee ought to eye and plead meer mercy, and that onely, and alwaies when wee come to Chriſt.
Thirdly, Obſerve a little further what ſhee ſaith,
Lord, thou Son of David. Shee ſpeaks in language beyond the learning of the Scribes and Phariſees; though they were great Doctors of the Law, yet they had not learned this myſtery, to look upon Chriſt, as the Lord, and as the Son of David. It was indeed a miracle, that a Woman of Canaan ſhould have this knowledge, and wee might ſay (as it was ſaid in another caſe of Chriſt) whence hath9 this Woman knowledge? why my Brethren, what could any of us have ſaid more to Chriſt, to ſpeak out our Faith, what is it? but that wee do beleeve in the Lord Jeſus Chriſt: This phraſe ſpeaks Faith. Learn hence, In all your addreſſes to Chriſt, to come in the language of Faith, and ſpeak to Chriſt as becomes Jeſus Chriſt. Still know, hee is the Lord, Davids Son, the promiſed one indeed. When you come to deal with Jeſus Chriſt, bee not haſty, conſider who hee is (hee is the Lord) and hee is the Son of David, the true and the onely Meſſiah. Remember this leſſon in all your addreſſes to Jeſus Chriſt, remember this good example; it is a Saints pattern.
There are two ſorts of people I would deſire to look upon this pattern.
The firſt are thoſe, who it may bee are but now beginning to cloſe with Jeſus Chriſt.
And ſecondly, Thoſe who it may bee have revolted and back ſlidden from Chriſt, and are now returning again. I pray (Sirs) make as much haſte as you can, but obſerve how you go. Go to Jeſus Chriſt with much affection, with much humility, renounce Merit, and cry Mercy, and ſtill give the Lord his due: So you ſee this Woman of Canaan doth, and go thou O ſoul, in any caſe, and do likewiſe. That is all I will ſpeak to the ſecond head.
To proceed to the third and laſt thing, Behold once again the occaſion of this Womans coming, It was, That her daughter was grievouſly vexed with a Devil.
The Evangeliſt Mark ſaies, ſhee was vexed with an unclean ſpirit. The one is a general, the other is a particular expreſſion of it. I do not think it worth the while to diſpute about this infirmity, or this poſſeſſion under which her Daughter lay, what it was; All that I ſhall note, ſhall bee not of a Phyſical,10 but rather of a Spiritual and Theological Nature, — from this Mothers coming to Chriſt upon this occaſion. In the general, ſhee takes her childe to bee poſſeſſed with a Devil, ſhee goes not to a figureflinger, not to any cunning man (as ſimple ones uſe to ſay) ſhee goes not to the Devil in a Doctor, to caſt out the Devil of her Daughter, No, but ſhee comes to Chriſt.
I pray, in the general, Learn in all caſes, diſtempers, diſeaſes, &c. to go firſt to Jeſus Chriſt. You may go to men, to Phyſicians (though not to Wizards) but you muſt go to Chriſt, and behold the Woman of Canaan to eſtabliſh you in that good Chriſtian cuſtome, of having recourſe to Chriſt on all occaſions, in all neceſſities, whether for yours, and your ſelves. But this is general. There are two things in particular.
The firſt particular thing I would have you learn out of this Mothers coming upon this account, Is, Parentive pitty in compaſſion on children. This Woman of Canaan pitties her childe, and cries, as if ſhee her ſelf felt her Daughters pain, and though ſhee was not ſick ſimply, yet ſhee was Sympathetically; thou that canſt let the little one cry, and it may bee periſh while thou art fooling abroad, Oh remember the Woman of Canaan, have pitty on your poor children, and for their ſakes go to Jeſus Chriſt. And do I mean onely you ſhould go to Chriſt for them when they are ſick? no, but Oh pray for thy childes ſick ſoul. It was a notable ſpeech of one of the Antients, ſaid hee, Wilt thou mourn over a body from whom the ſoul is gone, and not over a ſoul from whom God is gone? Oh ſhew that you have ſpiritual ſympathy; many of you have a natural ſympathy, if you ſee the childe burn and ſnake, &c. of a Feavour, thou canſt pitty him;11 but it may bee thou ſeeſt him ſhake and reel with drunkenneſs, and not pitty them at all. It is Motherly pitty to ſympathize with ſick bodies, but Chriſtian pitty to ſympathize with ſick ſouls. Friends, put on bowels (as the Elect of God) as the Woman of Canaan, and have compaſſion on your children; In all their afflictions bee yee afflicted, with all their ſorrows bee yee affected, and go to Chriſt, on their behalf, but not onely for bodies, but alſo and eſpecially for their ſouls. This is the firſt particular.
But the ſecond is that which I would ſtand upon. Conſidering that this diſtemper upon the Daughter, did bring the Mother here unto Chriſt, I would eſpecially ſpeak to this, and intreat you to Behold this occaſion of her coming, and it will afford us a very profitable Note. The Note is this.
Behold what occaſions the Lord ſanctifies ſometimes to bring ſouls to himſelf: What is the occaſion? My Daughter is ſick.
The particular Doctrine is this, That ſometimes the Lord doth ſanctifie corporal, or external occaſions, and afflictions, to bring ſouls home to himſelf.
The great means, the ſtanding Ordinance by which the Lord brings ſouls to himſelf, is the Word, and the Word Preached. But yet I ſay beſides that, the Lord is pleaſed ſometimes to make uſe of other means, and among the reſt, ſometimes the Lord doth ſanctifie external afflictions to bring home poor ſouls to himſelf.
There are two things in all external afflictions that I would have all to minde.
Firſt, God ſending.
Secondly, God ſanctifying of theſe afflictions.
Firſt, You ſhould obſerve, That God ſends them. Afflictions do not ariſe out of the duſt; if any evil be12 in the City or Family, it is the finger of the Lord, it doth not come by chance or fortune, it comes from God, and wee ought to behold him in it.
But then ſecondly, Obſerve the Lord ſanctifying afflictions. The Lord doth not alwaies ſanctifie affliction where hee ſends it: But ſometimes God doth ſanctifie it unto many good and gracious ends and purpoſes; and in particular, I ſay, God doth ſometimes to ſome ſouls ſanctifie afflictions to this end, to bring home the poor ſoul to himſelf.
There are three Comings unto Jeſus Chriſt, in all which the Lord doth ſometimes, to ſome perſons, make uſe of corporal afflictions.
Firſt, There is that which wee call our firſt fundamental Coming to Jeſus Chriſt; when the ſoul doth firſt come to Jeſus Chriſt from his wandering rebellious eſtate and condition, when it is firſt brought out of the wilderneſs.
Secondly, There is our gradual Coming to Chriſt; When the ſoul that is come to Chriſt in a good meaſure, comes a little nearer, hee comes from ſtrength to ſtrength, and ſo by degrees appears before God in Sion. Jacobs Ladder had many ſtaves, and coming to Chriſt hath many ſteps and ſtairs: Therefore beſides our prime, or firſt coming unto Chriſt, there is a perfecting progreſs, or aſcendent going to, or growing up in Chriſt higher and higher, which is, (as it were) our coming nearer and nearer.
Thirdly, There is our Coming to Chriſt, which is our Return after ſome eminent Revolt, when a ſoul hath left its firſt love. Now in all theſe, and unto all theſe, the Lord doth ſometimes ſanctifie externall afflictions; the Lord doth ſometimes ſanctifie external afflictions, to bring the ſoul home to himſelf; As Poverty, The Lord makes many an one poor, that they may look13 after a rich Chriſt. And Diſgrace from creatures the Lord permits, and ſanctifies that to make the ſoul long and labour, that they may bee precious in his ſight. And Sickneſs upon us and ours; the Lord doth ſometimes kill the childes body, to ſave the Mothers ſoul; take away the husband, the hee may bring the wife home to himſelf; wee might give many notable inſtances. As in Matth. 8.2. There you finde a Leper came to Chriſt, and what occaſion brought him; truly this mans Leproſie brought him to Chriſt, and for ought wee know, had not this man been a Leper, hee had never come to Chriſt. In Matth. 9.27. There wee hear blind men calling after Jeſus Chriſt; but why? you ſhall ſee in that place, their blindneſs upon their eyes, make them look after Chriſt. And Matth. 21.14. The blind and lame came to him to the Temple to bee healed, &c. Thus it pleaſeth Chriſt ſometimes to ſanctifie corporal afflictions to bring us home to himſelf.
There are two Reaſons why the Lord doth this.
The firſt relates to us.
The ſecond, unto himſelf.
Firſt of all, I ſay, The Lord doth ſometimes take this courſe, upon our account; conſidering us, the Lord works thus on us; In Jer. 9. ſaith the Lord there, I will melt my people, for how elſe ſhall I do for the daughter of my people? i.e. As if hee ſhould ſay, I cannot tell elſe what to do for them. Oh my Brethren, the Lord ſees ſometimes nothing elſe will do it but affliction. Mee thinks I hear the Lord ſometimes ſpeaking of a poor creature after this manner, There is ſuch a one, who ſo long as hee can bee well, and do well, as to externals, I ſhall not hear of him, I muſt therefore take ſome other14 courſe with him; well, I will go and melt him, &c. Oh Sirs! this is our folly, that (whatever Arminians dream) wee are ſo backward to come to Chriſt, that except hee draw, wee will not go; nay, except hee drive, wee will not ſtir, nor ſtep forward; all the perſwaſions of the Lord, they will not work us up to free will, except hee make, hee add power to perſwaſion: Indeed in the day of his power, wee are (potentially, not perſwaſively onely) made a willing people, as Pſal. 110. Upon this account it is, that Chriſt is, as wee ſay, fain to uſe the Rod ſometimes to bring us home to himſelf. How oft doth Chriſt ſay, ſith my Pipe will not, my Rod ſhall fetch ſuch a ſheep, and ſuch a ſheep? (i. e. It may bee thy ſoul, and thy childes ſoul.) I will make it a day of power, and by grace I will follow them with one means after another. You know what is ſaid by the Lord, of a backward people, in Hoſea 5. verſe the laſt. In their affliction they will ſeek mee. In 2 Sam. 14.30. You read, Abſolon ſent for Joah to come to him, and hee would not, but Abſolon ſent and fired his fields, and then hee comes. My Brethren, wee may very well parallel it; God ſaith ſometimes, go Miniſter, preach to him judgement, and threatning, and that will not do; and go mercy, that will not do; then go ſickneſs, & Oh! ſickneſs muſt preach a Sermon, before many will hear a word. Well, here is the firſt Reaſon (which as I ſaid, relates to us) Afflictions are ſent and ſanctified to bring us to Chriſt, becauſe often nothing elſe will. Truly, I ſay, this is our naughty Nature, that fair means will not work upon us, and this is our Fathers grace, that hee will take other means, but hee will effect his work.
Secondly, The Lord doth it upon another account,15 which relates to himſelf; To ſhew us, That hee is not tied to means, but can work by any providence if hee pleaſe. The Lord hath more means than one, and hee is a free Agent, hee can uſe which hee pleaſes. If Oneſimus, a naughty and bad ſervant, will not bee wrought upon at home under a good Maſter, hee ſhall bee brought to the Gaol to hear a Sermon there; you have that intimated in the Epiſtle to Philemon. The account of it take in brief thus, Philemon was a godly man, and a good Maſter, and hee had 2 Church in his houſe; but Oneſimus was nought for all that, his Maſter could not by any means work upon him, but hee breaks out and away, (it is likely) hee runs: And by the hand of Juſtice, (God ordering of it) is brought to a Gaol, where a Priſon prepares him to hear, and a priſoner is provided to preach, and now hee is wrought upon. God hath many waies, if wee run from one, hee hath another to meet with us in. If a Pulpit do not, a Priſon ſhall; if a ſoft word win not, a hard ſhall; hee will have us ſee that hee is not tied to any means, and therefore ſometimes will by a ſickneſs, a loſs, &c. bring us home, as well as by other waies.
There is onely one Objection that muſt bee anſwered.
Object. But doth not his ſeem to give ſome advantage to thoſe who cry down the preaching of the Word? It hath been a ſeemingly fair, but a really poor Argument of thoſe to tell us, that God can make any thing an Ordinance, and therefore they caſt off preaching, and ſay, what need that? cannot, and doth not God work ſometimes without that?
Repl. I anſwer generally; My Brethren, One good means may very well go hand in hand with another:16 And my Brethren, none of the Lords means are Yea and Nay; deſtructive one of another, or inconſiſtent one with another: All may, and all ſhall ſtand; and in vain do wee think to make one an Argument againſt the other. It is certain God can alwaies, and hee doth often work by afflictions; But yet the Word is the chief, known, tried, and ſtanding means: And after all that hath been ſaid to the contrary, I ſtill think, that though the Lord may make uſe of, and ſanctifie afflictions (as ſickneſs upon us and ours) to bring us home to himſelf, yet it is very rarely without the Word.
There are two Conſiderations in particular, that I would have you minde.
Firſt, Many times Afflictions (as poverty and ſickneſs) do make a word to work a word that wee have heard. The words of the wiſe (ſaith Solomon) they are as Nails faſtened. Now it may bee the Lord faſtens, or rather puts in a Nail in the Aſſembly by his Word, and the poor ſoul runs away; now the Lord ſends an affliction after him, to faſten the Nail, and the man is caſt upon a ſick-bed, and now ſaies hee, I remember ſuch an inſtruction. Affliction brings home, and drives home a word formerly preached unto us, which wee heard, and did not regard or remember, but now by an Affliction are made to do both. I have thought Affliction doth that which Poſſet-drink doth in Phyſick (it is a plain ſimilitude, yet mark it) A man takes Phyſick, and it works not, then give him a draught of Poſſet-drink, and that makes it work, that helps it on; ſo it is here. A Word is given out, and it works not, then the Lord ſends Affliction, and that makes it work: But ſtill it is the Word that works, the Word formerly heard, &c. You know what is ſaid,17 in Pſal. 141.6. It is ſaid there, when they are overthrown in ſtony places, they ſhall hear my words, for they are ſweet. Why the words were ſweet before, and heard before; but then they ſhall bee made to reliſh, and then they will minde them. Well, minde this, though Affliction work, it is rather as a help to the Word, than of it ſelf without the Word. This is one Conſideration.
Secondly, Another Conſideration is this, That moſtly the Lord makes uſe of Afflictions (if not to) back what wee have heard, yet) to bring them to hear. Minde it; Many a time the poor Creature hath lived without Sermon-hearing all his daies, and Affliction comes, and that drives him to the Word: Now the ſoul will go to Lectures, now the ſoul will wait on the Miniſtery; ſo that Affliction doth rather bring him to the Word as the means, that work, and bee an effectual means without it. I pray then mark theſe Conſiderations, to keep up your higheſt thoughts of the Word, and that preached as the prime means; verily experience ſeals to theſe two things, that the work of Affliction, rather ſeconds a Word heard, or brings the ſoul to hear the Word, than ſimply works without it.
Now then for the Application of this.
There are five Uſes that I ſhall lay before you.
Firſt, Doth the Lord this way uſe and ſanctifie ſickneſs and affliction ſometimes upon us or ours? Then look about you, and ſee whether God hath ſanctified any affliction upon you. Wee live in a ſickly time, it may bee ſickneſs hath been in all your families; hath this (like the Woman of Canaan) brought you to Chriſt? did the ſickneſs of thy body, advance thy foot to Chriſt?
You will ſay, Wee are like the Woman of Canaan,18 and God forbid but wee ſhould go to Chriſt when wee were ſick.
But did it bring you to Chriſt in a ſoul-way, in a ſoul ſaving-way?
Queſt. How ſhall I know that?
Anſw. Let mee propoſe two things to you, to let you try.
Firſt, When any affliction brings a ſoul to Christ (beſides the material ſickneſs or affliction that is upon the outward man) the ſoul is ſenſible of ſomething like it, lighted upon the inward Man. There is a ſenſe of the ſame ſpiritually, as well as corporally. As now, when ſickneſs brings a man to Chriſt, hee ſpeaks thus, I am ſick, my head akes, I, and ſaith the man, my heart akes too. Oh wife! I am a poor ſinner, I cried firſt out, I am ſick in body, but now I am ſick in ſoul; ſtill the ſoul ſees ſomething like it in ſpirituals, if his ſickneſs brings him to Chriſt. If thou onely art ſenſible of a corporal diſeaſe, and goeſt to Chriſt for that, then it is but a corporal coming, not a ſoul, nor a ſaving coming unto Chriſt: but when thy ſick body leads thee to the ſenſe of a ſick ſoul; when thy Feavour, thy Ague, brought thee to feel the like diſtemper in thy ſoul, and thou thereupon wenteſt unto Chriſt for that, then was ſickneſs indeed ſanctified in a ſoul-ſaving-way.
Secondly, Obſerve this, Hee that by any affliction or ſickneſs is brought home to Chriſt, whatever the iſſue of the affliction may bee, his heart is for certain moving ſtill towards Chriſt; even after the ſickneſs is gone. You may have a man while the ſickneſs is upon him, then hee may bee up in prayer with his Lord have mercy, &c. but when it is gone, his ſickneſs is gone, and devotion is gone too: But if this bring him to Chriſt, though the ſickneſs bee gone,19 yet the man follows after Chriſt ſtill, and mindes him. The ſoul after ſickneſs is as hee, Luk. 8.38. who beſought the Lord that hee might bee with him. O ſoul! if thou cameſt to Chriſt ſick, thou deſireſt to bee with Chriſt well; I pray then look to it, ſee if your afflictions have been ſanctified, and if they have brought you unto Chriſt. That is our firſt Uſe.
Uſe 2. Then ſecondly, Let this teach us all to prize thoſe afflictions by which wee can ſay, the Lord brought us home to himſelf; I ſay, learn to prize ſuch an affliction: Never ſpeak ill of that ſickneſs, by which the Lord Jeſus brought thee nigh to himſelf. You ſay it hath been an hard time with you, ſickneſs hath been ſore in your families, but did Chriſt bring thee nigh to him? never ſpeakevil of that affliction more. Minde Pſal. 94.2. Bleſſed is the man whom thou chaſteneſt, and teacheſt him out of thy Law. Haſt thou been afflicted? hath that taught thee ſomething of the bitterneſs of ſin, of the neceſſity of Chriſt? and hath it taught thee to look after thy ſoul, to look after a Chriſt? happy man art thou. Oh my Brethren, many a man hath ſaid to the praiſe of God, bleſſed bee God for ſuch a ſickneſs, &c. I have heard of ſome that have bleſſed God for plundering, for poverty, for ſuch and ſuch a ſickneſs on themſelves and theirs, &c. And truly well they might ſo do, becauſe it brought them home to Chriſt. Chriſt hath ſaved a parents ſoul by taking away a childes life; Oh therefore, if God hath done ſo by you, you may ſing, happy time, bleſſed affliction. I pray ſpeak well of all things which help you home to Chriſt.
Uſe 3. Thirdly, This point will give us a Leſſon of Hope in the behalf of any of our Relations, whoſe20 ſouls wee love, and labour with, till Chriſt bee formed in them, but at preſent is not. Sickneſs, Loſs, Affliction are a way ſometimes. Now hope in the Lord; if thou that haſt done thy indeavour upon thy poor Relation to bring him to Chriſt, and yet hee is not come, thou little knoweſt what affliction may do. It may be that which thou couldeſt not work upon thy childe with all thy inſtructions, that God may do with an affliction. I cannot adviſe you to pray; as I have heard of one (who it may bee, ſpake it honeſtly, though not handſomely, Lord break a legg or an arm, &c.) Lord ſend him a Feavour, an Ague, &c. I cannot adviſe you to that. But this I can ſay for your incouragement: God can ſend, and ſanctifie an affliction to bring home thy childe at laſt. Chriſts Rod can do that which yours cannot; Oh therefore pray and hope, indeavour and hope, yet God can work and win upon thy yoke-fellow, thy childe, thy brother &c. For God ſometimes you ſee ſends and ſanctifies afflictions, to bring in to Chriſt.
Uſe 4. Fourthly, Let this teach us patiently to bear any affliction that may bee upon us for preſent; why ſo? becauſe for ought wee know, God may ſanctifie it to bring us nigh to himſelf; ſhould not wee then bee patient? Poſſibly thou art a poor creature, that haſt been but a Talker of Chriſt, onely a meer pretender, but yet to this day didſt never really come to, nor rightly cloſe with Chriſt, and now thou art ſick, and weak. Free Grace may deſign, and intend thy real, experimental and truly ſaving knowledge of, and laying hold upon the Lord Jeſus, and to that purpoſe it may bee (I ſay) that God brings affliction, O therefore learn patience; who can tell but the Lord will bee gracious, and by this21 affliction bring thee home to himſelf, hee is chaſtening thee here, that hee may not condemn thee hereafter. True it is, that no affliction (as the Apoſtle ſaies) for the preſent is joyous, but afterwards it may bring forth the peaceable fruit of righteouſneſs. Oh therefore, I ſay, beware of repining and murmuring, for poſſibly the Lord afflicts thee, that hee may bring thee, as this woman, to himſelf.
The laſt Uſe, Let all your hearts run out after this in all your afflictions, that (if it bee the Lords pleaſure) it may work upon you, (as it did upon the Woman of Canaan) to bring you neer to Jeſus Chriſt: Minde and deſire is then in all afflictions. This is that you ſhould look after in your afflictions, not onely to conſider that God ſends it, but to obſerve how God ſanctifies it. Say, Oh Lord, thou haſt afflicted my body, do good to my ſoul; ſay, thou haſt afflicted mee, and mine, thus or thus in body or eſtate; oh that indeed thou wouldeſt work upon mine heart thereby. Conſider, to move you,
Firſt, It is your ſoul-concernments that do moſt of all ly upon you to conſider in all your afflictions. It may bee God hath taken away all thy eſtate, and thou art conſidering how to make it up again, why know, it doth more concern thee to conſider how thou mayeſt bee rich in Faith, and come to a good eſtate in Chriſt, rather than to vex thy ſelf about thy eſtate and how to recover thy loſs: Or elſe it may bee you are ill, and now your great care is to bee well again; Oh thou oughteſt rather to conſider thy ſoul-ſickneſs, thy ſpiritual illneſs, and indeavour to get that cured in Chriſt, than thy poor carkaſs. I beſeech you beloved minde, (as you uſe to ſay) the main, and know, that it is the ſoul that is that main, and do no•22altogether minde your bodies, but ſometimes minde your ſouls. Oh that God would make people, but to minde their ſouls more (I could wiſh) but as much as their bodies!
Secondly, To move you, Conſider, whatever the iſſue of any affliction may be, bleſſed are you if your ſouls are brought to Chriſt, It is well indeed if cloſing with Chriſt bee the concluſion. Let childe live or die, eſtate go or come, ſo thou and Chriſt meet together, all is well. Bleſſed is the man that can ſay, I loſt my eſtate ſuch a day, and I found my Lord Jeſus ſuch a day, &c. Therefore ſuffer the word of Exhortation; Above all things ſee how your ſouls are brought to Chriſt in every Affliction; and make it your grand work to obſerve and obtain that, by all the hand of God at any time upon you or yours. But before I conclude, I muſt anſwer this caſe of Conſcience.
Caſe. But will ſome poor ſouls ſay, Alaſs, If I ſhould go to Jeſus Chriſt upon ſuch a carnal account, ſhall I bee accepted? Becauſe my husband, wife, or childe is ſick, will hee hear mee? Is this a fair foundation, or a good firſt Motive to bring mee to Jeſus Chriſt?
Reſol. I anſwer, Truly my Brethren, If thou goeſt onely to Jeſus Chriſt upon a carnal account, or occaſion, I cannot ſay Chriſt will bid thee welcome; But if thy carnal occaſion bee but a Motive, to bring thee upon a higher account, thou mayeſt go and finde entertainment. Although a dirty ſhooe bring you into your Fathers houſe, yet your Father will make you welcome. Therefore I ſay in the Name of the Lord, do not ſtick at this caſe, but rather bleſs God that hath ſent an affliction to awaken thee, to bring thee home, than queſtion whether you ſhall bee23 accepted upon this account. Let mee therefore end as I began. Behold the Woman of Canaan, for it may bee her condition is yours (in a ſenſe) you have a ſick childe, as ſhee had, &c. I pray thereupon go to Chriſt, as ſhee did; verily Chriſt will in no wiſe caſt you off, in caſe you come. Suppoſe the firſt Motive bee low, and corporal, yet the Matter may prove high and ſpiritual. Who knows but the Lord hath ſent divers ſickneſſes up and down for this end, to bring divers ſouls to Chriſt? I pray therefore minde it, and in all affliction look and long that it may have the ſame operation on you, which it had on this Woman, who was by this means brought to Chriſt. And this ſhall ſuffice for this verſe.
But hee anſwered her not a word, and his Diſciples came, and beſought him, ſaying, Send her away, for ſhee crieth after us.
But hee anſwered and ſaid, I am not ſent, but unto the loſt ſheep of the houſe of Iſrael.
Then came ſhee, and worſhipped him, ſaying, Lord help mee.
But hee anſwered and ſaid, It is not meet to take the childrens bread, and to caſt it to doggs.
And ſhee ſaid, Truth Lord: yet the doggs eat of the crumbs which fall from their Maſters table.
Then Jeſus anſwered and ſaid unto her, O Woman, great is thy Faith: bee it unto thee, even as thou wilt. And her Daughter was made whole from that very hour.
BEſides thoſe Many Men, which upon an eminent account are recorded in the Goſpel; there are alſo ſundry Women, who are in an eminent manner recorded likewiſe; and concerning whom the Holy Ghoſt hath noted ſomething for our ſpecial obſervation, and imitation. Among others, there are Two Women in the Goſpel, which are very remarkable: The one is the Woman25 (that you read of, in Luke 8.) who is called, a ſinner; And the other is the woman commonly known by the name of The Woman of Canaan; and both theſe women are recorded for eminent coming unto Jeſus Chriſt. Wee have here in this place the ſtory of The Woman of Canaan; and indeed it is a very holy Hiſtory, and many things are in it which are to bee heeded by us. The laſt day I gave you an account of the Method in which the Holy Ghoſt doth here record it. But letting paſs the Method, I told you I would ſtand upon the Matter of the ſtory, wherein you have four heads.
Firſt, The coming of the Woman to Chriſt.
Secondly, The entertainment that Chriſt. doth give her.
Thirdly, You have her carriage under that entertainment.
Fourthly and laſtly, The bleſſed iſſue of all.
Wee began the laſt day with the firſt; The coming of the woman to Chriſt, in verſ. 22. And behold a Woman of Canaan came out of the ſame coaſts, and cried unto him, ſaying, Have mercy on mee, O Lord, thou Son of David, my Daughter is grievouſly vexed with a Devil.
There are three Circumſtances in her coming that wee ſtood upon.
The Party coming.
The Manner of her coming.
And the Occaſion of her coming.
The Party coming, It was a woman of Canaan, A Woman of Canaan, neer Tyre and Sidon, of a bad place in a bad Country. (But wee told you the way to Chriſt is open to all.) But then how did ſhee come? Shee came with much affection, ſhee cried, Lord, and ſhee came for meer mercy. (Juſtifying Faith ſtill26 goes to Free Grace, and Meer Mercy.) And ſhee came to him as hee was the Meſſiah, the Son of David; ſhee did, and wee muſt eye Chriſt as hee is, in all our addreſſes.
Laſtly, But what brought the good woman here? Why truly it was a ſick childe at home, that was ſore ſick, that brought her to Chriſt.
Whence wee obſerved, That ſometimes the Lord doth ſanctifie ſickneſſes, and other afflctions upon us and ours, to bring us home unto himſelf. I pray minde it, For, (My Brethren) wee have lived for ſome months under one ſickneſs or other: But now let mee ask you the queſtion, Have you done like the Woman of Cannan? have you gone to Jeſus Chriſt, not onely for them, but have you gone for your ſouls to Jeſus Chriſt? Mother, hath thy ſick childe brought thee ſavingly to Jeſus Chriſt? or husband, let mee ask thee, hath the ſickneſs of thy wife done a cure upon thy own ſoul? can any of you ſay, bleſſed bee God, the Lord took away a childe, or husband, but that was a ſtrange cord that drew, and brought mee to himſelf; Oh! bleſſed is that ſickneſs upon you, or any of yours, which (as the Woman of Canaans) brings you home to Jeſus Chriſt; Therefore I ſhall preſs it home a little further in four things, by way of conſideration, for you to take the more ſpecial heed unto the things which I then ſpake, and you heard, viz. The improvement of all afflictions to bring your ſouls to Chriſt.
Conſider firſt, Poſſibly, yea probably, the Lord did therefore ſend ſuch a ſickneſs to thy ſoul, that hee might bring thee home to himſelf; The Lord ſaw nothing elſe would do thee good, and therefore ſent that: Thou wert, it may bee, a poor vain creature, that couldeſt ſcoff at a Sermon, and no preaching would27 do thee good; now it may bee the Lord ſends ſickneſs to bring thee in: Hee doth by ſickneſs, as by a ſpecial ſervant, ſend for you, and it ſtands you upon to go to him; therefore now Brethren look about you, if ever God ſend a Meſſenger of a particular Errant, if the Meſſenger have not his anſwer, woe bee to you. It is a great evil to neglect any of the Lords Meſſengers.
Secondly, It is certain, wee have all more reaſon to go to Chriſt for our ſouls, than upon the account of any ſickneſs for our bodies. Our ſouls are our higheſt concernment; and there is more ſickneſs, and more danger, in and upon your ſouls, which ſhould carry them to Chriſt, than can bee upon your ſelves and families: There are but a few whoſe ſouls are better than their bodies. Indeed wee read of one, hee had a holy ſoul, but a weak body; holy Gaius, in the third Epiſtle of John; but generally our ſouls are worſe than our bodies, and therefore wee have more reaſon to go for our ſouls. The Feavour it may bee is upon thy body, and is it not in thy ſoul? the Devil poſſeſſes thy childes body, doth hee not poſſeſs thy own ſoul? Oh therefore conſidering you have more reaſon to go for your ſouls, than your bodies, ſet every thing bee ſanctified in you, and have that work upon you.
Thirdly, The Lord Jeſus hath more bowels, and hee is eaſier prevailed withall to do for the ſoul, than in any caſe for our bodies, or for the bodies of our Relations. You never read of any that came to Chriſt for their ſouls, that Chriſt did caſt them off. The Lord Chriſt may in wiſdome and grace deny you, when you come for your body; hee may ſay, it is not good you ſhould bee well, but hee will never ſay, It is not good your ſouls ſhould bee well.
28Fourthly and laſtly, The perſon that goes to Chriſt in, and for his ſoul by any affliction, gets more by the affliction, than hee could get by all things elſe. Minde it, I beſeech you. Oh my Brethren, what do you get when you come to Chriſt? why ſaith Chriſt, Hee that comes to mee ſhall never hunger nor thirſt more; that is, in his ſoul; And hee that comes unto mee, I will in no wiſe caſt out: you get ſoul-ſatiſfaction, and ſoul-enjoyment, and is not that above all bodily gettings? And therefore I beſeech you upon theſe accounts, look about you, how the hand of God is ſanctified to you by the afflictions which are, have been, or may bee on you. But wee ſhall now proceed.
How doth our Lord entertain this woman? which is the ſecond thing wee are to come to, Christs manner of entertainment: Why truly my Brethren, very ſtrangely, very harſhly, wee may ſpeak it with reverence, very harſhly. In verſ. 23. Hee anſwered her not a word; and though the Diſciples ſpake on her behalf, verſ. 24. Hee ſaies, Hee was not ſent, but to the laſt ſheep of the houſe of Iſrael; though ſhee worſhips him, and renews the requeſt again, hee tells her, It was not meet to take the childrens bread, and caſt it to doggs, verſ. 26 From the whole carriage of Chriſt to her, obſerve this,
Doct. That ſometimes the Lord Jeſus is ſeemingly harſh to ſome poor ſouls when they come to him.
Or if you will thus, Chriſt ſometimes very roughly entertain•poor ſouls. Mark the point well.
Indeed it is a ſtrange point, A point that ſeems to c•oſs all the Goſpel: What, that Chriſt, whoſe Name is Love, and whoſe Nature is Love, that Chriſt, who is rich in Mercy, who is full of pitty, who hath made29 ſweet Promiſes, to invite, and left great preſidents to incourage us to come; that ever hee ſhould entertain us with frowns, with harſhneſs, with ſevereneſs, this is ſtrange: Yet ſometimes this is true. Wee have a great inſtance of it here in this poor woman, and wee ſhall indeavour to open it to you; onely before I proceed to the proof, I pray conſider, and remember how I expreſs the point, to prevent miſtakes. It is eaſie to miſunderſtand this unto the diſhonour of Chriſt, and our own diſturbance, if wee minde it not well: Therefore conſider how I word or phraſe the point. Now there are three words which I put into the doctrine, which are as ſo many limitations or cautions, that neither you, nor I may miſtake Chriſt, nor the text, nor the preſident; when ever wee ſpeak of it.
Firſt, I ſay ſeemingly.
Secondly, Some times.
Thirdly, I put in, to ſome ſouls.
Firſt of all, I ſay, Chriſt is ſeemingly harſh in his entertainment. My Brethren, Jeſus Chriſt is not really ſo, but a man may ſeem to bee that hee is not. It was ſaid of Paul (Act. 8.17, 18.) this man ſeems to ſet forth ſtrange doctrines, which yet hee did not, hee preached true doctrine, viz. The right way of the Living God. It was a ſlander of him that ſaid in the Parable, of Chriſt, that hee was a hard Maſter: But yet it is a real truth, Though Jeſus Chriſt bee not ſo, yet hee may SEEM to bee ſo; Jeſus Chriſt may ſeem to bee, and to do, that which neither hee is, nor will do. It is ſaid in Luk. 24.38. that Chriſt made as though hee would have gone further. Chriſt really did not intend it, but made, as wee ſay, a ſhew of it; and ſo here; Chriſt doth not intend to deal harſhly with any that come (no, certainly Chriſt intends30 all Love, and all ſweetneſs, &c.) but yet hee may ſeem ſo to do. Minde that word, it is ſeeming, or in ſhew, Chriſt carries it harſhly.
But then ſecondly, It is ſo but ſometimes, it is not alwaies; The Lord will not chide for ever, as David ſaid. And ſo in Iſa. 57.16. hee will not contend alwaies, nor bee wroth for ever. My Brethren, Jeſus Chriſt may ſeemingly carry it ſo ſometimes, but not alwaies. As firſt meeting, in John 20.15. when Chriſt and Mary met in the Garden, Chriſt ar firſt carries himſelf ſtrangely, but afterwards hee opened himſelf ſweetly, and clearly to her; and ſo Chriſt may for a while carry himſelf ſeemingly, harſh, or rough, it may bee for a moment, a day, a year, a few years, but not alwaies: Chriſt cannot alwaies reſtrain his bowels, nor caſt off for ever.
Take theſe two truths as everlaſtingly and undoubtedly true.
The firſt is, That Satan will not alwaies ſpare thee.
And ſecondly, Chriſt will not alwaies chide thee.
Satan for a while will give a ſoul good words, to tempt him to ſin, and folly, and to that end may ſpeak fair and ſmooth; but at laſt Saran will bee like himſelf, a Devil, a dread and terrour: And Chriſt may for a ſeaſon carry it harſhly, but hee will not, indeed cannot do ſo for ever. To the end hee muſt bee (as hee is) very kinde.
And then thirdly, It is but to ſome perſons, not to all. My Brethren, all that come to Jeſus Chriſt are not entertained alike; the moſt are entertained with preſent love; but a few, ſome there are that hee doth ſeemingly for a while entertain with frowns. I do not read of any ſuch ſtory in the Goſpel as this. 31Wee read of many who came to Chriſt, and all entertained by Chriſt ſweetly, none but this poor woman is left as a preſident of this point; but yet one clear Preſident is enough for proof. And there are onely two things wee ſhall do in the amplification of the Point.
Firſt of all, Wee ſhall ſhew you, How Chriſt may ſeemingly carry it harſhly, and ſtrangely to poor ſouls, when they come to him.
Secondly, Whence it comes to paſs that Jeſus Chriſt, thus ſtrangely carries himſelf ſeemingly harſh?
For the firſt, How doth Jeſus Chriſt diſcover any ſeeming harſhneſs in his carriage to thoſe that come to him? I will go no further than to the inſtance of the Text. I will gather ſix things out of this ſtory, wherein you and I may learn and ſee, that ſometimes Chriſt may diſcover, as if hee were unkinde, harſh and ſevere.
Firſt, It appears upon the firſt view of the whole, Hee did not entertain her preſently.
Secondly, Poſſitively, Hee did not ſo much as give her a word. So it is, verſ. 23.
Thirdly, When others ſpake to him on her behalf, hee refuſes to hear. Verſ. 23, 24.
Fourthly, The Lord doth reject her, though ſhee doth renew and reiterate her motion again to him. Verſ. 25.
Fifthly, Hee hints that, which might as one would think daſh the poor creatures hope. Verſ. 26.
Sixthly and laſtly, Hee may keep us long ere hee ſend us away, with that wee come for; As hee did her.
Now ſoul minde it, and if Chriſt ſeem to frown, and to carry it ſtrangely, let it not ſeem ſtrange, for it is no new thing.
32Firſt, The Lord Jeſus Chriſt doth not entertain her preſently. One would think, I ſay, one would think, (eſpecially conſidering the many former Preſidents of perſons coming to Chriſt) that this woman ſhould have been embraced preſently: How lowly doth ſhee come? how loudly doth ſhee cry? in the language of what Eaith doth ſhee ſpeak? yet Chriſt doth not anſwer her. Remember yee, the Lord Jeſus may let a ſoul ſometimes long lye before him, and never take him up. You indeed read of the Prodigal, who when hee fell upon his face, the Father fell upon his neck; but beware thou promiſe not thy ſelf this preſently. Chriſt may let thee fall upon thy face, and not fall upon thy neck. In Matthew 11. verſe laſt, You have there a ſweet call, Come unto mee yee that are weary, &c. Now I pray minde it, a poor ſoul may go to Jeſus Chriſt very weary, and heavy laden, and the Lord may let it lye a great while under the burthen of filth, under the burthen of guilt and of fears, and may ſeem, for a while, not at all to minde it. Certainly, it could not bee a little while, that David lay under the burthen of Gods abſence, after hee had ſinned againſt him: See Pſal. 38. and the beginning; where hee complains, That his wounds did feſter, and were corrupt. David was like a man going to a Chirurgion with many wounds, and the Chirurgion lets the wounds ſtink, before hee gives a plaiſter to him. Sinners, look about you, The Lord Chriſt may let you lye without a plaiſter many a day, without waſhing your wounds many a day. Paul prayed three times for one thing, and that thing denied him. If ever you come and knock, and cry, and call, and the Lord doth not preſently open, do not ſay, never one was ſo dealt withall as I am; the Woman of Canaan was ſo33 before thee, that is clear, ſhee was not preſently made welcome.
Secondly, The Lord did not onely not entertain her, but did not ſpeak a word to her. So it is expreſly, verſ. 23. The Lord anſwered her not a word. Oh my Brethren, how harſh was this? what, not a word? O! not a word? Why, if the Lord Jeſus will not preſently give the balm that the wounded ſoul doth beg, will hee not ſpeak? No, not a word? And yet it is noted, Shee cried after him; yet not a word, not a word. It is upon record as the caſe of Saul, ſetting forth the greatneſs of his diſtreſs (when God did moſt ſeverely deal with him) That he Lord did not anſwer him by dreams or viſions, nor by Urim nor Thummim; that is, God did not ſpeak a word.
And my Brethren, let mee tell you, It is a harſh dealing, when the Lord ſhall let us lye crying, and hee bee dumb, as if hee did not hear. It is harſh not to bee heard.
There are two waies by which the Lord ſpeaks, viz.
1 By his Spirit.
2 By ſome actual dealing with the ſoul.
1 Sometimes Chriſt ſaith by the Spirit, Soul, bee of good comfort, thy ſins are forgiven.
2 At other times hee gives good ſigns, by ſupporting and refreſhing the ſoul; but it may ſo fall out, as that hee may carry it ſo ſeemingly harſh, as not to anſwer a word to the ſoul either way. And this is no new thing, wee read in Pſal. 22.1, 2. David there (who was then a type of poor ſouls) cries out there, Why art thou ſo far from helping mee, and from the words of my roaring? O God I cry, but thou heareſt not. So in Job 30.20. ſaith Job, I cry unto thee, and thou doſt not hear mee: I ſtand up, and35 thou regardeſt it not. Hee ſaith, God did not ſo much as regard what hee ſaid. If the Lord Jeſus would not preſently entertain us, to do as wee wiſh, yet certainly one would think, a word were but little; but ſometimes Chriſt will not ſpeak a word.
Thirdly, The Lord carries it ſo ſeemingly harſh, that when others ſpeak on her behalf, hee refuſes to hear. Mark it; here were (as wee ſay) good ſpokesmen for this woman. Verſ. 23. His Diſciples beſought him, ſaying, ſend h•r away, for ſhee crieth after us, i. e. As if they ſhould ſay, Lord, the poor woman cries very loudly, ſhee cries after us, as the beaſt after the Foal, &c. What ſaith Chriſt? why, I am not ſent but to the loſt ſheep of the houſe of Iſrael. Hee puts them by, hee gives them a denial, and ſomething more, as wee ſhall ſhew by and by. In Numb. 12. you read a ſad ſtory of Miriam, Moſes his Siſter, ſhee had provoked God, and God had ſmote her with a Leproſie, and Moſes cried to the Lord for her, ſaith the Lord, If her Father had ſpit upon her face, ſhould ſhee not bee ſhut out of the Camp ſeven da•es? Oh my Brethren, ſometimes the Miniſter may, the Father may pray, and the Mother may pray for the childe, and yet the Lord will not ſpeak, but put them off. If Moſes and Samuel ſhould ſpeak to mee for this people, yet my minde could not bee towards them Jer. 15.1. Oh my Brethren, It is no new thing, for the Lord to carry it ſo ſeemingly harſh, as not to hear others when they ſpeak on our behalf. Poſſibly the ſoul may ſay, I am unworthy to ſpeak, but had I ſome friend to ſpeak on my behalf, certainly then hee would hear; why, they may all ſpeak for thee, and yet Chriſt may put them all by.
Fourthly, The Lord doth reject her, though ſhee34 doth renew, and reiterate her motion again to him. This is harſh; And pray minde how ſhee doth it, Shee came, and ſhee WORSHIPPED him, ſaying, Lord help mee. It is not ſaid in verſe 22. that ſhee worſh•pped him (or that ſhee fell down) But here it is ſaid, Shee worſhipped him. Shee renews her requeſt with vehemency, and with reverence; and here was her humiliation put forth. Weigh it but a while. Lord help mee, &c. My Brethren, ſhee ſpeaks at this rate, as if ſhee ſhould ſay, Lord help, if thou do not help mee, I periſh; Lord help mee, if thou doſt not help mee, vain is the help of Man. Shee adores him as the Lord, But doth this prevail? nothing leſs; though ſhee renews her cry, yet the Lord turns her off. It is harſh not to bee bid welcome, not to have a word not to have others heard when they ſpeak for us; but when the ſoul ſhall repeat, and re-inforce, and as it were heighten her humiliation and prayer, then to bee rejected, this is an addition to all the former; yet ſometimes the Lord doth thus. And wee finde a like inſtance to this in o•hers; ſaith Job, in chap. 16.6, 7. Though I ſpeak, my grief is not aſſwaged: and though I forbear, what am I eaſed? but now hee hath made mee weary: thou hast made deſolate all my company. The Lord may as it were tyre out the ſoul, and make it weary. And ſo in Pſal. 69. and the beginning, I ſink into the deep, I am weary of crying, my throat is dried, mine eyes fail while I wait for my God. The Lord may let the ſoul cry again and again, till the very moiſture is dried up, and yet to put it off; ſo that the ſoul may cry out with Job, Job 23.13. hee is of one minde, who can cha•ge him, & c? Therefore the Church hath a remarkable expreſſion (Lamentations 3.8.) Alſo when I cry and ſhout, hee ſhutteth out my prayer. Shouting, it is an36 addition unto crying. Why here is the poor woman crying, in verſ. 22. I and ſhee cries and ſhouts, in verſ. 25. and yet the Lord puts her off.
Fifthly, The Lord Chriſt may carry it ſo ſeemingly harſh, that hee may hint that, that may ſeem to daſh the poor creatures hope. Oh this is ſad, and ſore indeed (Beloved) That the poor creature, who it may bee came with a little Faith, and a little Hope, ſhould bee entertained ſo harſhly, as the ſoul may bee ready to ſay, Now farewel Faith, and farewel Hope, &c. Thus the Lord hath carried it to ſome before; as if hee had cut off all their hope. It was a very ſad expreſſion that they uſed, Ezek. 37.11. Then hee ſaid unto mee, Son of Man, theſe bones are the whole houſe of Iſrael: Behold they ſay, our bones are dried, and our hope is loſt, wee are cut off for our parts. Why truly (poor ſoul) Jeſus Chriſt may ſo ſpeak to you, that you may ſay, Now our hope is gone; and wee, for our parts (whatever may bee the portion of others) for our own particulars, wee are cut off, and caſt off; And Chriſt may carry it ſo, as if hee gave, (I ſay as if (not that hee doth really) but I ſay) as if hee gave us ground ſo to ſay; that hee hath cut off all our hope, and deſtroyed all that upon which our expectations were bottomed. You have Job complaining of this himſelf, Job 19.10. Mine hope hath hee removed like a Tree. But of all expreſſions, that is the moſt remarkable, which you have in Lam. 3.54. The waters flowed over mine head, then I ſaid, I am cut off. Oh Sirs, Jeſus Chriſt may for a while ſo ſpeak, that the ſoul may ſay, now my hope is periſhed, and now I will ſit down and deſpair. And mark it but a little in this great inſtance of this woman of Canaan: For here are two words that Chriſt37 uſeth to this woman, which indeed did ſeem (for it was no more than a ſeeming) to daſh all her hope in peeces.
Firſt, Thē one is, I am not ſent, but to the loſt ſheep of the houſe of Iſrael, i. e. As if Chriſt ſhould ſay, My good friends, my dear Diſciples, you pitty the woman, ſo it may bee do I, but what ſhall I do? I cannot go beyond my commiſſion, I am not ſent but to the lost ſheep of the houſe of Iſrael; this woman is none, ſhee is a Canaanite. Now how might the poor woman complain ſadly, Oh Lord, are none of the Canaanites in thy commiſſion? am not I in thy commiſſion? then farewel Lord; Hee ſpeaks a word that might even daſh all her hope. So ſay ſome ſouls, Chriſt is onely for the Elect, I am no elect one; and thus the ſoul goes away hopeleſs.
Secondly, And the other word that Chriſt ſpeaks, which might daſh all her hope, is in the 26. verſ. It is not meet to take the childrens bread, and to caſt it to doggs. Oh what a killing word was that? poor heart! ſhee might rather have expected that the Lord would have looked upon her, as upon a ſilly Lamb, as upon a trembling Dove, that hee would ſpeak ſoftly to her; but how roughly doth hee ſpeak? And how might this poor woman have mourningly muttered, and in ſecret ſighs have hereupon ſpoke thus in her ſelf? What, muſt not doggs have childrens bread? what ſaid hee? &c. Ah my ſoul, didſt th•u mark it? Doggs, and childrens bread, and I none of them, and it is not meet, &c. Brethren, Chriſt may call a Lamb a Dogg; this ſeems to bee very harſh. It was a harſh ſpeech that the Lord did uſe to his people, when hee cried, Go to your Gods that yee have ſerved. Chriſt may ſay, you are a dogg, get you gone.
39Queſt. But how could Jeſus Chriſt ſpeak thus? wee know hee did account her Iſrael in the Spirit, though not in the Letter, as a Lamb, not a dogg; how did Chriſt then ſay, I am not ſent, but to the loſt ſheep, and thou dogg muſt not have childrens bread?
Anſw. There are theſe kinde of Anſwers.
Firſt, Some there are that ſay thus, Chriſt ſpeaks after the manner of Men, as a Miniſter in the way of his Miniſtery, guided by his Commiſſion. So Mr. Cartwright, thoſe that were not of the Jewiſh Church, either by birth, or proſelitiſm, they were out of the commiſſion, that ſeems to ſatisfie ſome. But I will tell you what ſatisfies mee: The Lord ſpeaks two waies.
1 Either plainly, and poſitive, as hee intends, and as things are.
2 Or by way of Trial, probationally, to try us. Mark it, The Lord may ſpeak that to try us, that hee doth not intend; neither doth hee mean as hee ſpeaks. The Lord may bid Abraham go offer Iſaac, yet hee meant no ſuch thing. John 6.6. When Chriſt ſpake of buying bread for the multitude, it is ſaid, this hee ſpake that hee might try them: Thus the Lord ſpeaks, that hee might try us. The Lord may ſpeak doubtingly, and hint heavy words, not that hee hath hard thoughts, but onely that hee might try us. Hee may ſpeak doubtingly of our Election, that wee may make it ſure.
Sixthly and laſtly, Herein Chriſt may ſhew himſelf ſeemingly harſh, in that hee may at laſt keep us long, ere hee doth ſend us away with that wee come for. This woman had at laſt her requeſt, but it was long firſt (as wee ſay.) Chriſt may entertain us, and not ſpeak any way, ſo as to trouble us, yet48 for all that hee intends not to give us preſently the thing wee come for. My Brethren, the Lord Jeſus may make us wait daies, weeks, months, and years, (though hee let us within his houſe, and ſpeaks to us now and then) and yet hee may not preſently give us the particular thing that wee come for; this is uſual for Chriſt, to make ſome tarry, which yet hee turns not away. And truly wee that are haſty, count this harſh: Chriſt may make us wait a great while, and that wee eſteem, and it ſeems to be very harſh: But this is a known thing, and I ſhall not enlarge upon it at all; Therefore thus much of the firſt thing, wherein Chriſt may ſeem to carry it harſhly towards thoſe that come to him.
The ſecond thing is, Whence comes this to paſs that Chriſt doth ſo carry himſelf?
Truly my Brethren, It is ſtrange, after ſo many clear Prophecies, after ſo many comfortable Promiſes, after ſo many experiences of Chriſts kinde dealing, that hee ſhould with any ſoul, at any time, upon any account, carry it thus harſhly to them. I ſhall give you an account of this in general firſt, and in particular afterwards.
My Brethren, In the general you muſt know this, That Jeſus Chriſt is not ſo tied by Prophecie, nor obliged by Promiſe, but that in all his dealings hee may act as in his Prerogative. Hee is the freeſt Agent that is. It is propheſied of Chriſt, That hee will gently lead thoſe that are with young; and promiſed, that thoſe that come to him, hee will in no wiſe caſt off. Now Chriſt is not ſo bound up by this Prophecie, or Promiſe, but that hee may act his own Preregative.
And there is a double Prerogative Chriſt will maintain.
Firſt, Of his Abſolute Will.
40Secondly, Of his Infinite Wiſdome.
Firſt, The Prerogative of his Abſolute Will (I ſay) Abſolute Will.
My Brethren, Jeſus Chriſt may give Mercy to whom hee will, and hee may give Mercy how hee will. I finde our Lord and Saviour, two times in particular ſtanding upon the Prerogative of his Will; And let us in a word conſider them. One is in Matth. 20.15. where hee ſpeaks of himſelf in a Parable, May not I do with mine own what I will? The other is in the laſt of John 21, 22. where Peter asks Chriſt, Lord, what ſhall this man do? ſaith Chriſt, in verſ. 22. If I will that hee tarry till I come, what is that to thee? Chriſt will have all to know his will is free; Hee wills as hee wills: What if God will ſhew mercy this way to one, and another way to another, hee hath his Prerogative Royal? what if hee will when Jairus comes for his Daughter, go preſently? and what if hee will diſpute it with the Woman of Canaan? Chriſt will ſtill ſo act, as to maintain the Prerogative of his Will.
Secondly, Hee will maintain the Prerogative of his Wiſdome; Though hee come with a commiſſion, yet hee is to act as his Wiſdome is. And thus, though hee bee a ſervant (as hee is the Fathers ſervant) ſent with abſolute command, to receive poor ſouls when they come; Yet how, and when, and what way, is left to his own Wiſdome. Rejoyce, and bee of good comfort; Chriſt is bound to receive all that come to him, I but how hee ſhould receive them, that is left to his Wiſdome; And it may bee much wiſdome in the Lord Jeſus Chriſt to receive ſome harſhly, and ſome ſweetly. Two boyes go to School, the one is of a rugged nature, and the other of a ſofr nature; The Maſters wiſdome knows41 how to deal with either of them: So that now, this is the general account. Jeſus Chriſt being left to the Prerogative of his own Will and Wiſdome, hee doth therefore ſometimes entertain ſome ſouls harſhly.
There are ſix particular accounts of it that I cannot now name, but muſt leave to bee inlarged the next time.
Uſe, Onely for the Uſe of this; My Brethren, you have heard a ſtrange, yet a certain Truth, That the Lord Jeſus doth ſometimes ſeemingly entertain ſome ſouls harſhly.
Now all that I would ſay is this.
1 Do not Miſtake mee.
2 Do not Miſtake your ſelves.
3 Do not Miſtake this Truth.
There are theſe three Miſtakes that all our hearts are liable to, either the one or other of them; one while they miſtake the Preacher, and ſay, hee ſpake that which never entred into his heart to ſpeak; Another while they miſtake themſelves, and a third time the Truth it ſelf. Now I pray thee take heed of all theſe.
Therefore firſt, Do not Miſtake mee.
Though I tell you the Lord Jeſus may entertain ſome harſhly, I do not this to keep you off from Chriſt. Oh, the Lord knows here is my heart, and this muſt bee my labour while I live, to draw you to Jeſus Chriſt. But what ſaid Chriſt, in John 16.3. having before been telling them of great perſecutions they muſt go thorow, ſaith Chriſt? Theſe things I tell you, that when they come, yee might not bee offended. Oh ſoul, that is my aim, intent, that if thou art a poor ſoul coming to Chriſt, thou mayeſt not bee ſtartled; I tell you before-hand, Chriſt may frown, hee may turn the deaf ear, not that you ſhould keep off,43 but that when theſe things come to paſs, that you ſhould not ſtumble nor bee offended, but that you ſhould go on. And therefore is there ever a poor ſoul that ſaith, God hath wrought upon mee lately, but I have been going to Chriſt, and I have knocked, and hee ſpeaks not a word? Oh bee not diſcouraged, the Lord ſometimes will do thus.
Secondly, Do not Miſtake your ſelves.
Poor ſinners are apt to miſtake themſelves, as now, when they hear of Chriſt, that Chriſt is ready, and willing to receive, us what uſe do they make of it? Why ſay they, then wee may go when wee will, and ſo live as they liſt, and think to go to Jeſus Chriſt. No, miſtake not, Chriſt may receive thee harſhly; do not deceive your ſelves, Chriſt is a Lion, and hee can roar; though hee will not tear you to peeces, yet hee knows how to carry it ſeverely ſometimes. There is Hay and Stubble laid upon the foundation, and yet they are ſaved, but how? but as by fire. Sinners, ſinners, you may bee ſaved coming to the Lord Jeſus, as the Woman of Canaan, but beleeve it, you may bee ſaved by fire, hee may call you Dogg, before hee gives you the childrens bread, and make you wait long before hee anſwer. Do not miſtake your ſelves, and provoke Chriſt to make you know this truth to your coſt and ſorrow.
Thirdly, Do not Miſtake the point.
A miſtaken truth is the ground of ſome great errours; as well as any thing elſe; indeed many errours are truths miſtook. And there are two Errours, that people may run into, if they miſtake this point.
Firſt, Doth the Lord Chriſt deal thus with ſome? Therefore (what therefore?) Why I was miſtaken, the Lord never dealt ſo with mee; therefore I am42 not right. Nay ſtay there, I did not ſay the Lord dealt ſo with all, nor alwaies, but with ſome at ſometimes, there are ſome the Lord kiſſes preſently. Two humours coming to the Phyſician, have not the ſame kinde of Phyſick: Fine or thin humours, and rough and ſtrong humours are not alike purged; the one is, and may bee purged more gently, the other more roughly. You have an inſtance of two in one place, viz. Lydia and the Jaylor, Act. 16. Fine Lydia (as I may ſo call her) of a tender ſpirit, the Lord takes up the latch, and enters ſoftly, ſilently, without any great noiſe, without any rough hand, but the rough Jaylor, hee hath an Earthquake, &c. Do not ſay, I am not right, becauſe the Woman of Canaan was ſo dealt with, and I am not.
Secondly, Do not miſtake the point, and ſay, Well, it is true, and the Lord deals thus with mee, and I think it will never bee better. Oh ſay not it will never bee better; No, my Brethren, though the Lord deal harſhly with thee, yet hee will uſe thee better: Cry not, Oh the Lord hath entertained mee harſh, and hath been ſilent, and not ſpoke, and that which hee hath ſpoken hath been in wrath, hee hath called mee dogg, and therefore I can expect nothing, &c. Why know, the Lord doth do it but ſometimes, and know, that that God that ſpeaks harſhly to thee now, will ſpeak ſweetly afterwards. Note that place, Judges 10. The people of Iſrael there cry to God, deliver us this once, what ſaith the Lord, in verſ. 13. You have forſaken mee, go to your Gods, I will deliver you no more; get you gone, ſaith God, and yet mark, they follow on their cry, ſave us but this once, and it is ſaid, in verſ. 16. his ſoul was grieved for them. Oh my Brethren, though the Lord do ſeemingly entertain you harſhly at firſt, yet bee of good comfort, hee44 may yet ſpeak well to you, yea hee will at laſt.
Onely let mee conclude with a little peece of the ſtory of Joſeph. It may bee there are ſome of the women of Canaan, that have cried long; pray remember Joſeph, and Joſephs Brethren came down to him, My Lord (ſay they) wee are the children of one Man, and wee come to buy corn, and Joſeph anſwered them roughly, by and by hee laies one by the heels; hee lets them go, and keeps but one; Oh the poor Brethren of Joſeph might think, what ſhall wee do? wee are come into a ſtrange Country, and wee meet with ſtrange language; wee came to buy bread, and wee are made priſoners; you all know the ſtory, how Joſeph entertained his Brethren at laſt.
Three things are in Joſephs ſtory, in the book of Geneſis.
Firſt, Though hee ſpeaks roughly, yet his bowels were towards his dear Brethren.
Secondly, Though hee ſpake roughly, it was that hee might have Renjamin.
And thirdly, Though hee ſpake roughly, yet at laſt hee entertained them royally.
Jeſus is our Joſeph, and wee go to him for corn, the Lord may ſpeak roughly to us, as Joſeph did to them.
But firſt, Hee hath bowels when hee ſpeaks roughly. Oh Jeſus his bowels did roll to this poor woman, when hee ſpake roughly. When I ſpake againſt him, my bowels were turned within mee, ſaith God of Ephraim. Oh thou childe of Canaan, thou ſayeſt hee hath called thee Dogg, beleeve it, hee is grieved for it at his heart. Oh the ſounding of the bowels of Chriſt are often towards us when hee ſeems to carry it harſh.
And then ſecondly, Why did hee ſpeak ſo harſhly45 at firſt? it was all to get Benjamin; let us allude to it, and apply it to you: You have a Benjamin, the Lord loves, your hearts, your ſoul, your ſpirit, that is your Bejamin; the Lord ſpeaks roughly, that hee may have Benjamin, and when once that Benjamin comes, a living heart is brought to him, hee will quickly make friends.
Laſtly, Joſeph made a large recompence for all; and truly ſo will the Lord Jeſus make a large amends for all. Oh children of Canaan in the Promiſe! and thou woman of Canaan in the letter! though the Lord ſeem harſh at firſt, yet at laſt hee will bee ſweet; they ſhall have corn and mony too, they ſhall have enough to bring them where they ſhall have all the Land. Thou ſhalt have ſoul and body-mercies, mercy for the way, and mercy for the Country. The Lord Jeſus will deal bountifully. The Lord may deal roughly, but hee will yet deal royally. How did hee deal with this woman? Oh Woman! bee it unto thee even as thou wilt. Jeſus did never ſpeak ſo to any body. Chriſt may ſay at laſt, Oh ſoul, go to the pot of Manna, and take and eat what thou wanteſt, what thou wiſheſt. And, poor ſoul, bee it to thee even as thou wilt, for ſoul, body, daughter and all. Though the Lord Chriſt may ſpeak roughly at firſt, and entertain ſeemingly ſevere, yet hee doth end really ſweet. Thus much at preſent.
But hee anſwered her not a word. And his Diſciples came and beſought him, ſaying, Send her away, for ſhee crieth after us.
But hee anſwered and ſaid, I am not ſent, but unto the loſt ſheep of the houſe of Iſrael.
Then came ſhee, and worſhipped him, ſaying, Lord help mee.
But hee anſwered and ſaid, It is not meet to take the childrens bread, and to caſt it to doggs, &c.
BEſides thoſe things which are commonly experienced, and which muſt bee certainly expected in the coming of every ſoul to Chriſt, beſides thoſe, there are ſome RARE extraordinary things, that now and then fall out upon ſome ſouls in their coming to•hriſt: And my Brethren, it concerns us to bee acquainted with them, that in caſe they ſhould befall us (as others) wee may know what to think, and how to carry our ſelves. Now in this ſtory of the Woman of Canaan, wee have ſome of thoſe rare and extraordinary things, which may befall ſome ſouls when they come to Chriſt. Indeed wee have not the like Hiſtory in all the New Teſtament unto this; you read of many47 that came to Chriſt, and you read how Chriſt did entertain them, but you never read that Chriſt did carry it ſo to any, as hee did to the Woman of Canaan.
There were four heads of matter unto which I ſaid we might reduce this ſtory.
Firſt, The coming of the Woman to Chriſt, that wee have diſpatched.
The Woman came upon a low account at firſt, ſhee had a childe-ſick, poſſeſſed with Satan, and her ſick childe did revive a dead ſoul, and brings her to Chriſt.
But now the ſecond head wee are come to, It is Chriſts entertainment of this Woman.
How doth Chriſt entertain her? ſhee comes with much affection, ſhee ſpeaks with great humility, how doth Chriſt welcome her? truly very ſtrangely, hee anſwers her not a word; And when the Diſciples ſpake on her behalf, hee ſeems to reprove them; when ſhee renews her requeſt, hee puts her off with a dreadful anſwer; ſo ſtrangely doth Chriſt ſometimes carry it to poor ſouls.
The Doctrine wee are upon from the carriage of Chriſt to the Woman, is,
Doct. That Ieſus Chriſt is ſeemingly harſh ſometimes to ſome ſouls when they come to him.
Wee expreſſed the Doctrine with more caution, becauſe it is rare, and it muſt not bee miſtaken; Therefore wee told you the l•ſt day, thoſe three expreſſions are boundaries of the point.
1 It is but ſeemingly; There is harſhneſs in the carriage, when none in the heart,
2 And that ſometimes.
3 And but to ſome perſons; wee do not read of any more but this one, to whom Chriſt did carry it ſo.
48There were two things I ſaid I would open, in the doctrinal part.
Firſt, Wherein Chriſt might ſhew ſome kinde of harſhneſs ſometimes to poor ſouls.
This wee opened by this inſtance of Chriſts carriage to this Woman.
1 Hee doth not entertain her.
2 Hee doth not ſpeak to her.
3 Puts off them that ſpake for her.
4 When ſhee renews her requeſt, ſhee is not the better.
5 Nay, hee ſpeaks that as might daſh her hope.
6 And at laſt hee doth for her, but upon a great diſpute, and after denials and delaies.
Secondly, But whence is it that the Lord ſhould thus ſometimes, unlike himſelf (as wee may ſo ſpeak) carry himſelf thus to poor ſouls? The Prophecies ſpeak contrary, the Promiſes ſpeak fairer, whence is it the Lord whoſe Name, and whoſe Nature is love, ſhould deal ſo harſhly with any when they come to him?
I anſwer, Though God will fulfil the Prophecies, and make good the Promiſes, yet hee will keep up the Prerogative both of his WILL and of his WISDOME, that in the general I ſpake unto the laſt time.
But there are ſix particular Reaſons that I ſhall give of the point; Chriſt may have ſix ends, or ſix Reaſons why hee will deal, it may bee with you, as with the Woman of Canaan.
Firſt, Chriſt hath a deſign to further humiliation.
Secondly, Chriſt hath a deſign to make a little trial upon the poor ſoul.
Thirdly, Chriſt hath a deſign to caution many, by dealing harſhly with ſome.
49Fourthly, Chriſt hath a deſign fully to bring the ſoul to Goſpel ſelf-denial.
Fifthly, Chriſt hath a deſign to heighten himſelf in the heart.
And ſixthly and laſtly, That the ſoul may catch more hastily, and keep more cloſely hold of Chriſt. Now pray minde it, poſſibly this afternoon I may give an account of Chriſts dealing with ſome of your ſouls; it may bee ſome of you are like the Woman of Canaan that have gone to Chriſt, and found hard entertainment, and you are ready to ſay, Lord, why doſt thou do ſo? ſuch a one went and found thee friendly and favourably, while I come and cry, and have no kindneſs, Nay, ſeemingly, and to my ſenſe, much harſhneſs. Conſider now what I ſhall ſay to ſatisfie you in the Reaſon of this ſtrange carriage of Chriſt.
And firſt, It may bee Chriſt intends to humble thee. Jeſus Chriſt doth indeed humble all, but not all alike, nor all in the ſame manner, Now by thus dealing with the ſoul in this manner, hee doth humble the ſoul in the beſt and ſweereſt manner, viz. in an Evangelical way. Legal humiliation, it is juſt as a Father deals with a very untoward childe, hee will not bee ruled, and the Father ſends him to the Magiſtrate, that hee may go to Bridewel; But Goſpel-humiliation is juſt like a Father dealing with his childe by himſelf. The Father looks ſtrange, and ſpeaks hard, and thereby humbles the childe; ſo, Chriſt will not turn us over to Satan, to buffer us, and fear us, and as it were break us; but himſelf by a little unuſual, ſtrange, and rough carriage will that way humble us. And truly what will humble us, if that will not? There are but three heads unto which humiliation doth relate, and you ſhall ſee, this ſame harſh dealing50 of Chriſt with us at firſt, will tend very much to the accompliſhment of them all.
Firſt, Humiliation relates to ſin, that ſin may bee exceeding bitter.
Secondly, It relates to ſelf, that the ſoul may bee exceeding low.
Thirdly, It relates to Chriſt, that a ſoul under the ſenſe of the bitterneſs of ſin, and the lowneſs of ſelf-thoughts, may think of Chriſt very highly.
Now obſerve, when Chriſt ſhall deal roughly with a ſinner coming to him, all theſe three are effected.
Oh now! Firſt, Sin is made bitter by this dealing of Jeſus Chriſt: The Law made ſin bitter, but the Goſpel makes it more bitter. Oh! ſaith the ſoul, mine iniquities make Chriſt look frowning, they ſeparate between God and mee. A tormenting Devil with a fiery face, doth not make ſin ſo bitter as a frowning Jeſus Chriſt with a harſh countenance, when Chriſt looks angry; thus ſaith the ſoul, Oh that ever my ſins ſhould make my Father frown, that is all love. I had once thoughts that ſin was that which would make the Devil roar, and ſpeak terribly, but now I ſee it makes Chriſt himſelf harſh, and ſpeak roughly. Oh vile ſin! Oh great evil! now thy ſin appears (Oh my ſoul) to bee indeed exceeding ſinful, the ſole and principal evil that is; for it makes my Saviour carry it ſadly towards mee.
Secondly, By this harſh dealing of Chriſt, the ſoul is humbled in it ſelf: If Chriſt frown, ſelf muſt down and kneel. It may bee the ſoul comes conceited, hee is not ſo bad as the Preacher would make him; but when the ſoul ſhall come to Chriſt for mercy, and Chriſt ſhall frown, and call him51 Dogg, Now, ſaith the ſoul, though I thought Preacher, and Father, and Mother made mee worſe than I was, yet now I ſee I am very bad, Chriſt hee calls mee Dogg, and hee ſaith, it is not fit I ſhould come in houſe with the children; and makes mee to ſee, that for all my daintineſs, and high thoughts, I am no〈◊〉than a Dogg. Oh ſelf! how poor, and mean, and exceeding vile art thou?
Thirdly, Chriſt is mightily exalted; this carriage makes thee more to prize Chriſt. Poor creatures onely thought Chriſt a common perſon, one that might bee eaſily come and ſpoke unto, yea and prevailed with. But now, when Chriſt carries it a little high, and ſpeaks ſomething harſh, bidding us as it were keep off: Now hee comes to bee heightned in our heart, and by caſting us down, hee doth lift up himſelf, that now wee come with more reverence and fear, with more ſelf-abhorring, and Chriſt-admiring thoughts, than poſſibly wee did at firſt. So that Chriſt by this carriage, rendring ſin more vile, and ſelf more baſe, and himſelf more precious, doth hereby ſweetly and ſurely humble us; and this may bee one reaſon of this ſtrange carriage to us.
Secondly, The Lord intends to make a trial upon the ſoul by this harſh dealing. I pray minde it (Beloved) That Jeſus Chriſt, that will never burn the ſoul to aſhes, doth yet intend to make a trial of the ſoul in fire; And my Brethren, the harſh dealing of Jeſus Chriſt it is a ſhrewd trial to us.
Two things I ſhall intimate in this, the Lord by harſh dealing makes a trial of two things.
Firſt, Chriſt will make a trial of the reality of our humiliation, and hunger, by which wee pretend to hunger after Chriſt, and to pant for him, as thoſe who do heartily prize him.
52And Secondly, Of the reality of our Faith too.
Firſt, Chriſt by this makes a trial of the reality of our ſpiritual hunger, by which wee pretend to long after Chriſt. All is not hunger and thirſt for Chriſt which ſeems ſo to bee. The ſoul comes to Chriſt, as a man that is a hungry, comes to bread, and Oh, ſaith the ſoul, I am hungry; and now•••iſt will try him; Hee comes and ſaies hee thirſts for Righteouſneſs, and Bread of Life; now, ſaith Chriſt, I will try him a little, will hee lye by the cupboard-door? and if I ſay bread, will hee ſay a crumb? If I call him Dogg, and bid him bee gone; will hee yet lye at my feet? A hungry man indeed will do ſo, and I will try if this ſoul bee (as hee ſaies) really hungry: So Chriſt hereby tries our ſpiritual longing. Many pretend to long, who do not ſo much as love, (for longing is the ſtrength and height of love) Many, ſay they hunger, who yet have not a ſpiritual ſtomach at all to Chriſt, the Bread of Life: They ask bread, but it is onely an asking. Now Chriſt will try us, and by this ſtrange carriage hee trieth us indeed. And for us to continue begging, crying bread, after Chriſt hath ſpoke to us, as to this woman; After hee hath ſaid, I am not ſent for you, it is not meet to give unto you; bee gone, what, ſhould a Dogg have childrens bread? after this, I ſay, to wait, and worſhip, to beg, and reiterate cries for bread, this will make Chriſt ſay, this longing is ſincere, and ſtrong, beleeve it, here is a hungry ſoul indeed. Many wiſh for Chriſt, who do not heartily hunger for him.
Secondly, Chriſt will try Faith too, and it is good for us to bee tried in our Faith. Saith Chriſt, Here comes a ſoul to mee, hee looks as if hee would take hold of mee, I will try whether hee bee one53 of Jacobs children that will wreſtle a fall, and keep his hold when I ſeek, and ſeem to caſt him off. I will ſee if I call him Dogg, Whether hee will truſt and beleeve hee may bee a Childe. It was a trial and demonſtration that Jobs Faith was right, when hee would truſt in a killing God, and it will try our Faith indeed, to wait upon, and cling to a ſeemingly rejecting Redeemer. And this was the great matter in the caſe of this poor woman; Oh Woman! great is thy Faith: Jeſus Chriſt did all this to try the womans Faith. God will ſee whether the ſoul will take hold of an angry Chriſt, and run after a going-away Chriſt. In 1 Pet. 1.7. ſaith the Apoſtle there, That the trial of your Faith, being much more precious than of gold that periſheth, &c. It is not ſpoken of Faith in it ſelf, that that is more precious than gold that periſheth, (though that is precious) but of the trial of it; The very trial of Faith is a precious thing. Now that Chriſt may try our Faith, as well as our Hunger, therefore hee deals a little harſhly with us.
Thirdly, The Lord hath this deſign too, By his harſh dealing with one, hee will make many wiſe. When two or three of the younger boles ſhall ſee the Father deal ſomething harſh with the eldeſt, it teaches them all ſomething. The Lord help us, wee are a company of mad untoward children, wee neglect many a precious opportunity; Chriſt calls, and wee will not anſwer, &c. Now when Chriſt ſhall deal harſhly with ſome, then wee ſhall bee made wiſe to hearken when Chriſt calls. How many have preached this truth from that experience? Children (have ſome Parents ſaid) take a Chriſt while hee ſmiles, take a Promiſe when it is tendered, you do not know what it may coſt you; I neglected my ſeaſons,54 and I found it a hard matter for mee to cloſe with Jeſus Chriſt. You have a great word, in Heb. 3.7, 8. Wherefore to day if you will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderneſs, &c. What doth hee allude to? hee alludes to the ſtory of the children of Iſrael in the wilderneſs; and of Gods harſh dealing with them, and all becauſe of their unbeleef. The Lord Jeſus Chriſt, hee doth deal harſhly with many, leads them thorow wilderneſſes, ſtings them with Scorpions, to make others wiſe to accept of mercy, when and while it may bee had. Ah! how many think it an eaſie matter to come to Chriſt, and have bread preſently; and therefore defer and delay, put by (at beſt) lay by many a choice tender till another time, as they think wherein they may at pleaſure take it: But now, when they ſhall ſee ſuch examples as this, that a man or woman may come, and call, and crouch, and worſhip, and begg, and yet bee put off, yet have no mercy, No, nor no kinde word (as was this womans caſe) this will make them wiſe to take heed how they refuſe that which afterwards they may requeſt with tears, and yet bee rejected.
But beſides, fourthly, The Lord Chriſt doth deal thus, that indeed hee may bring the ſoul to Goſpel-ſelf-denial. I ſay unto Goſpel-ſelf-denial.
The Lord is reſolved, that whoſoever will bee his Diſciple, muſt deny himſelf; Now ſome have obſerved, that nothing doth ſo much tame any, as hunger. The Lord Jeſus Chriſt will take the ſoul upon the hip, and make the ſoul fully deny it ſelf; and now, ſaith God, If thou wilt come to mee in my way, well, otherwiſe no bread: Bread, bread, ſaith the hungry man, if I may have it this way, or that way, any way, I will55 take it; well, ſaith Chriſt, I ſee the ſoul is come pretty well too (as wee ſay) I will keep off a little longer, make him faſt a few daies more. Deny him till hee is ready to dye for hunger, and then I ſhall make him deny himſelf in his honour, in his inheritance, in his very birth-right: I ſhall make him ſay, what profit will that or any thing do mee, if I dye for hunger? and I am at the point of death. Therefore whatever the terms are, I will deny all, part with all for this Bread of Life. So that real, univerſal ſelf-denial, is by the Lords grace effected through this delaying, and ſeemingly-denying carriage. And to this end, or for this reaſon, doth Chriſt ſometimes deal with us, as with the woman of Canaan. Hee will ſeemingly deny us, that wee may really deny our ſelves. Hee will tame us, and then put his own terms upon us, and for that end carries it ſo ſtrangely to us.
Fifthly, Chriſt doth intend to heighten himſelf in our hearts: Before Chriſt give us himſelf, hee will greaten himſelf. And my Brethren, it is our ſore miſery, that wee are too apt to have ſleight thoughts of Jeſus Chriſt; Now Chriſt will make us prize him very highly, and therefore wee ſhall come by him very hardly. It is a Rule, and a general Obſervation, That wee prize that highly, which wee come by very hardly. Oh Sirs! the Lord Chriſt knows how to heighten himſelf in your hearts, by deferring to grant your requeſt. Poſſibly thou art a poor ignorant creature in thy firſt coming unto Chriſt; one who thinkeſt well, but not well enough of Chriſt; Thou valueſt him a little, but not as the chiefeſt: Now Chriſt is reſolved to heighten himſelf in thy heart, and will therefore keep off ſo long that thou ſhalt come thereby to prize him at a higher rate than56 all the world, and ſhalt have cauſe to ſay, I value him much, and love him dear, for I came by him very hardly, and was fain to wait long before I did enjoy him.
Laſtly, The Lord Chriſt may have this end, Namely, That the ſoul might catch at him more haſtily, and keep him more faſtly; therefore hee doth hold off thus, and deal thus harſhly; wee are not eager enough in cloſing with Chriſt. My Brethren, the ſoul is apt to linger in the matter of taking Chriſt, but when Chriſt ſhall ſtand off, that will make the ſoul come on more haſtily. Jeſus Chriſt doth catch us by craft, as the Apoſtle ſaith, 2 Cor. 12.16. Truly Chriſt doth catch ſome poor ſouls by craft, as the fiſher-man doth the fiſh, you know, or may have heard how that is; The fiſher-man laies the bait, and draws it as it were away, hee draw it before the fiſh, and when the fiſh is ready to take it, hee doth make as if hee ſnatched it away, and why ſo? truly that the fiſh may catch at it more eagerly, and bee held by it more ſurely. So doth Chriſt with us, when hee ſhall offer, and ſeem to draw back, when hee ſhall come neer, and ſuffer us as it were to touch him, and then ſnatch away again, this will make us come on more earneſtly, and cloſe with him more eagerly. The ſoulby this means takes the bait, I and the ſoul will hold it too when it hath it; beleeve it Sins, the Lord Jeſus Chriſt is kinde to catch by craft. Well, this is the account of the Reaſon, wherefore it is that ſometimes Chriſt is ſeemingly harſh to ſome ſouls.
There are but three Uſes I aim at in this Doctrine.
Uſe 1. The firſt Uſe is, To let us all ſee that Chriſt is not ſo eaſily come by, as the generality of people do57 think: All have Chriſt freely, but not eaſily. Minde it. My Brethren, I think, and I will tell you my thoughts, becauſe it may awaken you, and do you good. I think many will go to Hell as upon other miſtakes, ſo upon this, that they do think it eaſie to go to Heaven, and eaſie to come by Jeſus Chriſt. But if it bee true, that Chriſt ſtands a loof off from a poor ſoul, then it will appear to bee a hard work to come by him. Remember this, you will finde three things will make it hard work ere Jeſus Chriſt and you bee brought together.
1 The backwardneſs of your own hearts.
2 The many hinder ances and puts in of Satan.
3 And the ſeeming backwardneſs of Jeſus Chriſt.
Firſt, Your own hearts will bee backward. Ah ſoul! unleſs the Lord make it a day of his power, they are not a willing people, Pſa. 110. hee that talks of free-will, I am afraid, was never ſenſible of freegrace, nor of the backwardneſs of his own heart.
Secondly, The Devil makes it hard work too: Verily, when the ſoul would go to Chriſt, the Devil will hinder, and ſet one to hinder another, to keep the ſoul off from going to Jeſus Chriſt.
But thirdly, and eſpecially, The ſeeming harſh dealing of Jeſus Chriſt, makes it very hard work. Oh, ſay ſome poor ſouls, My thinks the Lord makes mee willing, and hungring after a Chriſt, but when I come to Chriſt, Chriſt hangs off; My thinks God the Father is willing I ſhould have Chriſt; hee hath ſent him, the Spirit is willing, hee hath revealed Chriſt to mee, and my heart is willing; but I come to Chriſt, and hee doth not hear mee; verily here you will finde difficulty, and it will much pazzle and try Faith, to beleeve upon, and cloſe with a Chriſt, who ſeems to ſtand at a diſtance: His ſeeming58 harſh dealing will make it real hard beleeving.
Uſe 2. The ſecond Uſe is of Caution. I pray learn by this, to take heed how you provoke the Lord Jeſus Chriſt to deal thus harſhly with any of you. My Brethren, the Lord Chriſt can frown, and look bitterly, and deal ſeverely, &c. and beware how you provoke him ſo to do. The truth is, there bee ſome ſouls that rationally (I mean religiouſly rationally) cannot expect otherwiſe, that if Chriſt do receive them, hee ſhould receive them very harſhly. Let mee in a word touch upon this, and do you remember it.
Two words I would ſpeak my minde in, that I may not bee miſtaken.
Firſt this, I do not ſay that there are any ſouls that have reaſon to think Jeſus Chriſt will reject them. Whatever you are, Canaanite, Periſite, or Jebuſite, &c. Whoever you are before the Lord, I do not ſay, there is reaſon for you to conclude that there is no coming to the Lord. But
This I ſay ſecondly, That though you have no reaſon to think hee will caſt you off, yet you have reaſon to think hee will deal harſhly with you; you may have reaſon to fear hee will not preſently entertain you.
Firſt, I think there bee ſome ſouls that may verily expect God may make them ſtand at the door, and wait till they cool their heels, and though Chriſt will let them in at laſt, yet hee may ſet them ſtand all night: Some ſouls Chriſt may let them bee hoarſe with crying, and yet Jeſus Chriſt may ſtand off.
Secondly, There are ſome ſouls that may expect, that though hee ſhould let them in, yet it may bee59 with them, as with ſome childe, the childe is let in, and hee ſits at the table, but the Father looks ſo ſtrangely and harſhly on him, that his meat doth him no good; thou mayeſt never relliſh mercy ſweetly, till thou comeſt to Heaven, it may bee.
Thirdly, There are ſome ſouls that may expect, that though Chriſt will give them mercy, yet hee will diſpure it out with them; that they ſhall wreſtle a whole night, as Jacob, and go limping all their life time, and bee called Dogg many a time, and as it were threatned with a cudgel, before ever hee give them childrens bread. Therefore I beſeech you for the Lords ſake, ſouls, look about you.
Now there are three ſorts of people that have thus reaſon to think, that though Chriſt may receive them at laſt, yet it may bee very harſh at firſt.
Firſt, Thoſe that have dealt very harſhly with Jeſus Chriſt: With the froward, I will bee froward, ſaith God. Grace will receive froward ones at laſt, yet hee will bee harſh. Why, what was the matter Joſeph looks ſo roughly upon his Brethren? their conſciences could tell them. Wee had not pitty upon our Brother, Gen. 42.21. Sirs, there are many poor ſouls deal harſhly with Jeſus Chriſt; I ſay, deal harſhly with Chriſt; is there any deals harſhly with him (you will ſay) how can that bee? why bee not miſtaken, as you deal with Chriſts members, ſo you deal with him. You ſcoff at poor Saints, and Chriſt takes it as againſt himſelf. O minde it! you that have been, or are, the perſecutors of the Lords people; you can expect no other, but that Chriſt ſhould deal harſhly with you, ſince you have done ſo by him; It may bee there is a poor man or woman by thee that hath precious Faith, I ſay, that hath precious Faith, thou dealeſt hardly with them, and60 ſo thou dealeſt hardly with Jeſus Chriſt in them, and hee may do ſo with thee.
Secondly, Thoſe ſouls that have lived in any more notable prophaneneſs than others, may expect if Chriſt receive them, it ſhould bee, as the woman of Canaan, harshly. Take a plain ſimilitude; Let two men go to a Phyſician, the one hath a little knock on the crown, a little dreſſing, a little washing doth cure it; another hath a wound in the thigh, or the arm, that muſt have a great deal of lancing, and washing ere it bee whole. Oh! ſins are wounds; the leaſt vanities are knocks on the crowns; but there are blaſphemies, and uncleanneſſes, and unrighteouſneſſes (with a witneſs) and the Lord muſt deal a little harſhly with thee, how elſe ſhould hee deal with thee? Tremble at every little ſin, but tremble eſpecially at great ſins. I ſay not that great ſins ſhall hinder us from Chriſt, but upon the account of them at our firſt beleeving, wee may meet with harſhneſs in Chriſt; The deeper our wounds, the ſharper our cure alwaies.
Thirdly, There are a third ſort of people that cannot but expect Chriſt will deal harſhly with them. Thoſe that do neglect many a ſweet and gracious tender of mercy, and ſalvation by Jeſus Chriſt many a day. Suppoſe two people in the ſame Congregation, one is crouded here, that never heard the Goſpel all his daies; another is here that hath heard the Goſpel many years; you that have neglected ſweet calls, and precious opportunities, if Chriſt receive you at laſt, it will bee rich mercy, but it will bee harſhly. I have often thought of it; young people do not know how much bitterneſs of ſpirit they avoid by cloſing with Chriſt betimes. My thinks I ſee ſome ſouls under ſuch a condition, you61 have ſtayed out all day, and come home at midnight, I do not ſay you ſhall not bee received when you come, but you may bee received with a whip, and go to bed without a Supper, as wee uſe to ſay to ſome children. Now I am afraid of one ſnare of the Devil. My thinks I hear the Devil whiſpering to ſome ſouls, well, bee it ſo as you ſay, ſo long as Chriſt will receive you at laſt, ſo long as I ſhall not go to Hell, ſo long as I ſhall have mercy at laſt, then I will go on, &c. I will ſpeak three words to this.
Firſt of all, It is more than you know; I ſay, it is more than you know, that you ſhall bee ſaved at laſt. I ſay, it is poſſible Chriſt may receive the ſoul, but how do you know it? who did tell thee, that it thou didſt ſin ſo many years, after all thou ſhouldeſt have Chriſt with a whip and a knock?
Secondly, It is a thouſand to one that it ſhall bee ſo. The ſoul that puts off cloſing with Chriſt upon this preſumption, that hee ſhall have it at laſt, and will preſume to tarry, becauſe hee perſwades himſelf of a ſure reception, though it may bee ſore; I ſay, theſe of all perſons, in my judgement, have ground to fear leſt the Lord give them to a deluded heart, to damning dreams, and ſoul-cheating hopes. I fear if any bee thus Chriſt will not receive them, no not at firſt, nor laſt, neither ſweetly, nor ſeverely; therefore take heed of this deluſion. But let mee add,
Thirdly, I will ſuppoſe this, that thou ſhalt bee ſaved at laſt very harſhly: Conſider the terms, doſt thou know how harſh they will bee? Doſt thou know what terrours of the Lord may bee upon thee? what terrours of Hell may bee in thee, & c? Oh Sirs, who knows the power of Gods wrath? who knows62 the terrour of a wounded conſcience? can you live ſeven years under the apprehenſion of Gods wrath? fourteen years under terrour? and every day to walk up and down under everlaſting burnings? Beware how you go on upon thoſe tearms, but let every ſoul bee wiſe now, beware now, bee watchful now, that ſith the Lord, though hee bee ſweet, can bee bitter, beware how you provoke him to bee ſo to you.
Laſt Uſe, The third and laſt Uſe, It is for Exhortation, to exhort you all to receive this truth, ſo as not to bee offended with it. I ſay, ſo to receive this truth, &c.
I remember our Lord and Saviour, in John 16. preaches the truth of perſecution upon this account; Theſe things (ſaith hee) I ſpeak, that you may not bee offended &c. My Brethren, this Truth, this great Truth, this ſtrange Truth (that Chriſt may deal thus hardly with ſome ſouls that come to him) I preach it, and tell you of it, that you may not bee offended; not offended when it comes to paſs as to your particulars.
There are two offences, one is, therefore to ſay I will never go to Chriſt; The other offence is, I finde it ſo, that Chriſt is harſh, and therefore I will go no further. I pray bee not thus offended.
Firſt, Do not ſtumble upon this as a rock of offence, and ſay, I will not go to Chriſt; this is but to ſome, I do not ſay the Lord will deal thus with all; ſay not, were I in the Woman of Canaans condition, I could never hold up, and therefore I will ſtand off. Do not ſay ſo, who are you that walk uprightly, and avoid ſin, and ſnatch at a tender of mercy, and are willing to come at a call? go to Chriſt, and you will finde that hee will entertain63 you friendly, or ſuppoſe it bee ſeemingly harſh, yet remember, better bee entertained by Chriſt ſeemingly harſh, than not to go at all, and bee ſhut out for ever; bee not offended therefore, do not ſtumble at going to Chriſt.
Secondly, Let no ſoul bee ſo offended at this dealing, as to ſay, I will bee gone, I will bee gone, I will wait no longer. By Brethren, it may bee there may bee ſome poor ſoul here before the Lord, that may ſay, I am a ſecond Woman of Canaan, a woman of a bitter ſpirit, of a grieved ſoul, becauſe I have gone to Chriſt, and am not entertained. I have got Father, Mother, Miniſter, childe to pray for mee, I am not yet anſwered. My beloved, for all this, thou art but a Woman of Canaan, and the Lord may deal with you as ſuch; what though hee ſpeak not at all, or but harſhly, this is not new, neither do thou ſo wonder at it, or bee offended by it, as to think of drawing back, or going away from Jeſus Chriſt. Therefore let mee ſpeak two words to thee.
The firſt word is of Advice; I pray take advice O poor heart. Thou ſayeſt thou haſt gone to Chriſt, and hee frowns; thou ſayeſt thou haſt looked up to the brazen Serpent, and yet the ſting of the fiery Serpent abides; thou ſayeſt thou haſt called for a crum of bread, and no anſwer comes; bee adviſed to look about you, to ſee why God deals thus with you; you may bee bold with the Lord Jeſus (hee never checked the Woman with boldneſs) ask Chriſt, Lord, is thy deſign to humble mee? then do ſo; or, Lord what is thy deſign? is it to try mee? then do ſo, but ſupport mee. Is it to heighten thy ſelf in my64 heart? Lord, what is thy deſign? look about you and conſider for which of all the Reaſons it is, that the Lord deals thus with you.
Secondly, Bee encouraged to wait upon the Lord yet a little longer. Tarry thou the Lords leiſure yet a while. In Pſal. 40. ſaith the Pſalmiſt there, I waited for the Lord, and at laſt the Lord heard mee, hee brought mee up alſo out of an horrible pit, and hee hath put a new ſong into my mouth: Oh it is a bleſſed Scripture, wait thou yet for the Lord, thou art yet in a horrible pit of ſin, and filth, fear, and doubt; thou cryeſt, yet the Lord doth not hear; I but yet hee may hear, this is no ſtrange thing; indeed the ſoul is ready to ſay as the Church, Oh all you that paſs by, is there any ſorrow like to mine? Lam. 1.12. So it may bee your ſoul is ready to ſay, was there ever any ſorrow like mine? my conſcience diſturbs mee, Satan diſturbs mee, I go to Chriſt, and hee doth not hear mee, hee will not anſwer; Oh bee of good comfort, and wait ſtill, hee that calls thee (as the Woman of Canaan) Dogg now, will ſay to thee, Go thy way, great is thy Faith, Indeed my Brethren, when I was drawing up the concluſion of this, by my ſelf, I thought I ſhould meet with a Woman of Canaan, and I was bid to incourage her thus.
Firſt, All this harſhneſs it is but in ſhew. As wee told you the laſt day; Joſeph had bowels though for a time hee dealt roughly.
Secondly, All this will not laſt, Joſeph will ſpeak peace, and the Lord Jeſus that ſeems rough now, hee will ſpeak to thee in ſoft language at laſt: Therefore you that are as the Woman of Canaan, waiting upon Chriſt, and yet hearing nothing from him, bee comforted, and counſelled.
65Firſt, Bee comforted, your condition is bleſſed; Bleſſed are they that wait at the poſts of Wiſdomes gates, Prov. 8.34, &c. This may bee the condition of a beleever, and it is bleſſed.
Object. I ſaies the ſoul, If I did but know that, or think that.
Repl. Did Joſephs Brethren know hee knew them? did they think hee wept, and his bowels yearned? It was their happineſs Joſeph knew them, though they knew it not: And it is comfort Chriſt knows us, when wee are, and may bee as ignorant of him, as they of Joſeph. That is the foundation of our life and comfort, that the Lord may, and doth know us firſt, before wee know him; and hee ſtill knows us, even while wee know not him. Minde that, in the ſecond Epiſtle of Timothy chap. 2. verſ. 19. Nevertheleſs the foundation of God ſtandeth ſure, having this ſeal, the Lord knoweth them that are his. Let that word bee for thy comfort. But then
Secondly, Bee counſelled to carry your ſelves very wiſely. Carry it well, and it ſhall bee your wiſdome. I know indeed, my Beloved, wee need much wiſdome to carry it wiſely when Chriſt doth frown.
Oh! wee are apt to have impatient ſpirits, murmuring ſpirits, riſing ſpirits; nothing is ſo provoking as unkindneſs from Jeſus Chr•ſt. I look for no better from the Law, or from the Devil; but that Chriſt ſhould ſpeak death, or Chriſt call Dogg, or that hee that was ſent to give the children bread, ſhould ſay hee was not ſent to mee, Oh this doth wound mee, this doth kill mee, (ſaith the poor ſoul) Well yet bee counſelled to wait: Do not think evil of, nor speak hardly concerning66 Jeſus Christ. Hee knows (as wee ſay) what hee doth; there may bee many reaſons of this carriage of his; and therefore whatever bee his carriage to thee, let thy carriage to him bee good; if Chriſt deal with thee as with the Woman of Canaan, do thou deal with him as ſhee did. Now what that is, wee ſhall come unto next.
Then came ſhee, and worſhipped him, ſaying, Lord help mee.
And ſhee ſaid, Truth Lord: yet the doggs eat of the crumbs which fall from their Maſters table.
AS a fine Copy fairly written (which doth attract the eyes of all to look upon it, and ſtir up the ſpirits of ingenious Scribes to imitate it) Such (my Beloved) is the Example of the Woman of Canaan; (the hiſtory whereof is here recorded, and which we are now handling) It is a fine Copy, and fairly written. Here are great things, glorious Myſteries held forth, and you and I ſhould look upon them, and indeavour to read and imitate them.
There are four heads unto which wee did reduce the whole matter of this diſcourſe.
Firſt, The Coming of the Woman to Chriſt.
Secondly, The Carriage of Chriſt to the Woman. Wee were ending of that the laſt day. The Woman ſhee came with much devotion, in much affection; The Lord, contrary to what hee was wont, turns away, makes as if hee did not hear, hee would not vouchſafe to ſpeak a word, and when hee was68 intreated by the Diſciples, hee puts them off, and when ſhee renews her requeſt again, hee ſpeaks harſhly, &c.
The Leſſon wee then did go upon from the whole, you know was this, That ſometimes Chriſt is ſeemingly harſh to ſome ſouls that come to him.
Wee opened it, and gave the Reaſons of it, and applied it. And that which wee did aim at, truly it was principally two words.
The firſt was to exhort you all, that ſith Chriſt doth ſometimes ſeemingly entertain ſome ſouls harſhly, That you would not provoke him ſo to do. As the Lord lives, and as your ſouls live, if you ſtand out too long, if you put off Chriſt too often, though at the laſt hee may ſave you, it will bee by fire: Therefore I beſeech you (eſpecially you that bee young) take a Chriſt while you may have a Chriſt; while Chriſt knocks ſoftly, and ſpeaks ſweetly, and wooes lovingly, entertain him, leſt hee go away, and make you come after him crying, and it may bee a great while ere hee come back again.
The ſecond word was, To you poor ſouls that may bee the children of this Woman of Canaan, (that have gone to Chriſt, and have found him ſtand at a diſtance) Do not deſpair, no new thing is fallen upon you. The Lord Chriſt doth ſometimes uſe ſo to deal with ſouls. And (my Brethren) as you ſhall ſee afterwards (though hee ſtand at a diſtance now) hee will in time embrace you ſweetly. The Woman of Canaan that was entertained harſhly, went away joyfully.
But how did ſhee carry it under this harſh dealing? That is the third head wee are now to ſpeak to. Here the carriage of the Woman is ſet out in69 theſe two Verſes, the 25. and 27. verſes. And mark it, in verſ. 25. It is ſaid, Shee came and worſhipped him, ſaying, Lord help mee.
My Brethren, As the Lord ſaid to Peter in another caſe, wee muſt ſay of the Woman in this; Fleſh and blood hath not revealed this to you. Fleſh and blood could not teach, nor help the poor Woman to ſuch a carriage. What, for the Lord to turn away, for the Lord to put off? and for her to re-inforce her devotion, renew her ſuit afreſh, and to come and worſhip him, &c.
The 27. verſe, Truth Lord: yet the Doggs eat of the crumbs which fall from their Maſters Table. The Lord had in a manner called her Dogg, and ſaid, it was not for doggs to have childrens bread; ſhee doth not deny it, but ſhee grapples with grace, and ſaith, Truth Lord, yet doggs may have a crumb, &c.
I ſhall put all that is ſpoken here of her carriage into one Leſſon; but before I do that, I ſhall name two other obſervable points.
The firſt is this, A right Faith coming, and carrying of the ſoul to Chriſt, is a reſolute Faith. That is one point I would name, pray mark it, The Lord Jeſus ſeems to put her off, hee gives her nothing that was a viſible incouragement, yet ſhee will go on, and yet ſhee will not bee put off. When the ſoul comes to Chriſt, hee comes as one that needs a Chriſt, and wants a Chriſt, will have, and as one that muſt have a Chriſt; and what then? hee will have a Chriſt before hee goes away. Though hee have not evidence, hee will have adherence; though the ſoul can ſee nothing, and though no hope, yet hee will bee reſolute; although Chriſt will not ſmile, though conſcience is not quiet, though the70 wound bee not healed, though the Lord put off angrily, yet the ſoul keeps reſolute to him, and will not bee ſent away empty; Faith, if right, is ſtill reſolute.
The ſecond Point that I ſhall name, is this, That a right Faith knows how to confeſs, and beleeve at once. A true Beleever will not conceal his ſin, yet will cloſe with Jeſus Chriſt. A right Faith will deny nothing, and yet it will beleeve all things. My Brethren, mark it a little, there are a company of vile people that are (as they ſay) all for Faith, and nothing for confeſſion, and what ſay they? beleevers, it is not for them to come and confeſs ſin. Why, a beleever will confeſs ſin; doth the Lord ſay dogg? yes, truth Lord, I am a dogg, will the ſoul ſay, as this Woman did. There are others that will confeſs, and not beleeve. Oh, they cry out, they muſt confeſs, and bewail, and lye low, and humble themſelves, &c. but they cannot beleeve, they dare not beleeve; confeſſion is their work, &c. Why poor hearts you may do both; you may ſay, Lord, I am a ſinner, yet I beleeve, for mercy is for ſinners; I am ungodly, yet I beleeve, for Abraham beleeved in him, who juſtifieth the ungodly: I am a dogg (as thou ſayeſt Lord) yet I beleeve a dogg may gather up a crumb. Well, remember it, True Faith doth not hinder confeſſion, nor confeſſion ſhould not hinder Faith.
But the particular Leſſon of the place is this, Namely, That it is the duty, the wiſdome, the glory of poor ſouls, to carry it holily and humbly unto Chriſt, when Chriſt ſeems to carry it harſhly unto them.
So doth this poor Woman; or if you will take it ſhortly thus. It becomes Chriſtians to carry it71 really well, when Chriſt carries it ſeemingly ill.
I know, my Brethren, this is a hard work, but as hard as it is wee muſt learn it, and I will aſſure you, if ever God intend to do you good, though fleſh and blood murmure, yet the Lord will whip you into this Leſſon, but hee will make you learn it, Namely, to carry it holily to him, when hee carries it ſeemingly harſh to you. I remember that paſſage, in 1 Pet. 2.18. Servants bee obedient to your Maſters; not onely to the good and gentle, but alſo to the froward. It is the duty of a ſervant profeſſing the Name of God, though hee have a froward Maſter, yet hee muſt carry it well. Now mark it, Is it the duty of a ſervant to carry it well to a bad Maſter, and is it not the duty of Saints to carry it well to Chriſt? wee are the ſervants, hee is the Maſter. So in Heb. 12.9. Mark the Apoſtles argumentation, ſaith hee, Wee have had Fathers of our fleſh which corrected us, and wee gave them reverence; ſhall wee not much rather bee in ſubjection unto the Father of spirits, and l•ve? Mark, there is life in this, our life depends on our reverent carriage in this caſe. Alaſs! if Chriſt bee gone, our life goes with him; carry it well therefore, if thou love thy life; you muſt bee ſubject and ſubmiſſive even when hee ſeems to bee ſharp, otherwiſe death is at the door. Minde it then, would you have a pardon? and doth Chriſt ſeem to deny you? where can you go for it but to him? and when you come, if you ſubmit; there it is; ſoul, in the point is your life; Therefore mark the leſſon well; It is the duty, wiſdome, and glory of Saints, to carry it well to Chriſt, when hee carries it ſeemingly ill to them. There are four perſons in the book of God recorded, that God did ſeem to deal very hardly withall; and of all of them, this Woman of Canaan was moſt rare. Good72 old Aaron, holy Job, the Virgin Mary, (the Mother of our Lord) and this Woman in the Text. But truly, as the Apoſtle ſaid, now remains Faith, Hope, and Charity, the greateſt thereof is Charity; ſo of theſe that are upon record, the greateſt of theſe is this Woman; ſhee ſeems to excel in good carriage under hard uſage.
For Aarons carriage you have it recorded in Lev. 10.3. The Lord had dealt very ſeverely with him; Nadab and Abihu (his two ſons) were conſumed with fire from Heaven before the Lord. Ah Lord! how harſh was this to fleſh and blood? what meer man, having nothing more than man, could bear it! a good Prieſt hath two ſons taken away ſuddenly. But how doth Aaron carry it? The Lord ſpake to Moſes, and Moſes to Aaron, ſaying, This is that the Lord ſpake, I will bee ſanctified in them that come nigh mee, and before all the people I will bee glorified; and Aaron held his peace. The Lord ſeemed very ſevere againſt the old man, hee took away two of his children at once, when they were about his work the Lord ſatisfies him by Moſes, and hee held his peace. A bleſſed behaviour it was, well-becoming him, and very patternable unto us.
The ſecond is that of Job. In the firſt and ſecond chapters, you may read and ſee that God carries it ſtrangely to him, yet it is ſaid, in all this Job carries it very well, ſo well, that the Holy Ghoſt bears him witneſs, Hee ſinned not, nor charged God fooliſhly. And when his Wife put him on to curſe God, Oh ſaith hee, Thou ſpeakeſt like one of the fooliſh women; what? ſhall wee receive good at the hand of God, and not evil? There was a carriage indeed very good and right, according to our Doctrine.
73Thirdly, Our Lords Mother carries it well to the Lord, when hee ſeemed to carry it harſh to her. In John 2.3. There you have our Lord and his Mother at a Wedding, and there was wanting ſome Wine, and the Mother ſaid to Jeſus, they have no Wine; ſaith Chriſt, Woman, what have I do with thee? mine hour is not yet come. What doſt thou call upon mee for Wine in the middle of the feaſt? ſhee was taken up, as wee ſay, ſharply; I but how ſweetly doth ſhee carry it? In verſ. 5. ſaith ſhee to the ſervants, Whatſoever hee ſaith unto you, do it. Truly a very ſacred ſpeech it was, and argued that her ſoul was really good, and would appear ſo to Chriſt, even when his carriage was to appearance very croſs to her.
Laſtly, You have this ſtory in the Text, which in a ſenſe (as I ſaid) is the greateſt of all four; for, beleeve it, God never dealt ſo with Aaron, Job, and Mary, as hee did with this Woman, nor in ſome reſpects (conſideratis conſiderandis, as they ſay) did they carry it ſo well as ſhee: There was ſomething in thoſe children of Abraham (for ſo they were) which did oblige, and inable them, to carry it better than could bee expected from this ſtranger, this Canaanite, yet ſhee tranſcends in her holy, humble, ſweet behaviour to our Lord, as I ſhall open by and by.
Well, There are two things to bee opened for the explication of the point.
The firſt is, How the ſoul ſhould carry it well to Chriſt, when Chriſt carries it ill to him. Wherein doth this good behaviour lye? Let the Lord carry it how hee will, what is our good behaviour? I ſay, what is our good behaviour which wee ſhould ſhew to him?
74And then ſecondly, Why wee ought ſo to carry it? what are, or may bee the reaſons and grounds of ſuch a carriage?
I begin with the firſt, And ſhall not inſtance nor inlarge in any particulars, but what wee may finde in this pattern, and pray mark it well. For my thinks in this Text there are ſix things (in this Womans good behaviour) ſhewing, and evidently teaching all of us, what ſhould bee out carriage when wee come to Chriſt, &c.
Firſt of all, Though the Lord dealt roughly with her, ſhee kept up honourable thoughts of him.
Secondly, Shee doth not ſuddenly, nor ſullenly go away, but tarries and waits upon Chriſt.
Thirdly, Shee ſpeaks to Chriſt, as profeſſing her onely hope in his help.
Fourthly, Shee denies nothing of what the Lord ſeems to charge her with.
Fifthly, Shee doth gather upon Jeſus Chriſt (as it were) and catches bold of that by which Chriſt would caſt her off.
Sixthly and laſtly, Shee was content to have a little in the loweſt manner, when ſhee might not have her firſt and great requeſt in the higheſt manner.
Firſt of all, This good carriage the Woman had, Shee thinks honourably of Jeſus Chriſt. The Lord puts her off hardly, what doth ſhee do? doth ſhee in a carping cenſorious manner, revile and ſpeak evil of Chriſt? Crieth ſhee out, oh pride, O ſtatelineſs, O ſowre man! Doth ſhee ſay, yee followers of his, is this your good Lord and Maſter? whatever hee may ſay, or you think, certainly hee is an auſtere man, and beleeve it, hee is a ſurly Maſter, &c. not a word of this, but the Text ſaith, Shee came to him, and worſhipped him, and ſaid, Lord, help mee. If75 Jeſus Chriſt had dealt never ſo well with her, ſhee could not have dealt better with him. It is the Royal Carriage of the Spouſe of Jeſus Chriſt (The•ueen, in Pſal. 45.) when ſhee was brought into the Kings preſence, and dealt withall beſt; All that is adviſed and required of her, is this; Hee is thy Lord, worſhip thou him. But this poor Woman when ſhee is turned off, ſhee comes to him, and worſhips him, and ſaies, Lord, help mee. When the Lord ſeems to deal harſhly with a ſoul, the Devil is at hand to put on a poor ſoul to think hardly of Jeſus Chriſt. Oh Sirs, Experimentally ſouls know this to bee true, that they can hardly keep down murmuring thoughts, when Christ doth not entertain them preſently. I remember it was the ſpeech of Mr. Calvin, intimating the moderation of his ſpirit about Luther, ſaith hee, Though Luther ſhould call mee a Devil, I would honour him as a Saint. So truly do thou, though Chriſt call thee a Devil, do thou honour him as the Meſſiah. In Pſal. 22. you have a very remarkable paſſage, Why art thou ſo far (ſaith the Pſalmiſt) from the words of my roaring? O my God, I cry in the day time, but thou heareſt not, verſ. 1, 2. It was harſh dealing for God to let David cry all the day long, and not to hear him, what then? Read the 3. verſ. But thou art holy, &c. Oh Sirs, Sirs, look about you, and learn your Leſſon well, you muſt carry it well to Chriſt; though hee deal harſhly with you, you muſt ſpeak to him, and think of him honourably; you muſt beware of blaſphemy. The Devil thought Job would curſe God, if God carried it croſs, but hee was deceived; and ſet Satan bee deceived ſo in you; hee will tempt and put you on to entertain diſhonourable thoughts of Chriſt; and if it may bee, hee will make you charge God fooliſhly, and76 ſpeak of Chriſt fouly; but take heed, ſee your pattern of piety in this womans practice, and carry it as ſhee did. Whatever Chriſt do or ſay, though hee put thee off, and call thee dogg, yet come neer, and bow, worſhip him, and call him Lord, Say, hee is holy and honourable, and thou wilt ſtill count him ſo; this is thy good behaviour which will bee thy wiſdome and glory to ſtrive for, and to come up unto. This is the firſt thing in this Womans carriage. I proceed.
A ſecond thing in her good behaviour, is this, Shee doth not ſuddenly, nor ſullenly go away from him; Shee goes not away in a fume, or a pet, as wee uſe to ſay, No, but as the Diſciples ſaid, Maſter, Shee crieth after us. Poor ſouls may come to Chriſt, and cry, and hee may go away; knock, and hee not open; call, and no body anſwer; what ſhall you do? Oh, take heed of going away grumbling, and ſullen. The Woman ſhee renews her cry, ſhee comes and ſaies, Lord, help mee. Truly, my Brethren, it was a proud ſpeech of thoſe, in Iſa. 58.3. that ſaid, Wherefore have wee faſted, and thou ſeeſt not? Wherefore have wee afflicted our ſouls, and thou takeſt no knowledge, & c? And my Brethren, it is ſpiritual pride for us to ſay, Lord, why do I cry, and thou not hear? keep on crying, (Soul) that is thy duty. Wee are apt to bee very ſullen, though the Lord bee very wiſe in not hearing what wee ſay. It was a ſtrange peece of ſullenneſs in Jonah, in Jonah 4.8. when hee wiſhed in himſelf to dye, and ſaid, It is better for mee to dye, than live. It will argue much hypocriſie in your coming to Chriſt, if (although Chriſt do deny) you do not tarry and wait upon him begging. In Job 27.10. It is ſaid of the hypocrite, Will hee cry alwaies? Thou ſayeſt thou doſt hunger for Chriſt, thou doſt thirſt for Chriſt, thou77 haſt a hungring and thirſting for righteouſneſs; well then, becauſe you have it not, will you go away? it is but an hypocritical hunger; were it cordial, it would continue. It is an Argument of ſpiritual pride, for us not to wait and tarry begging, though the Lord ſeem to keep off, denying. It was a proud ſpeech of the King of Aſſyria, in 2 King. 6.33. Behold, this evil is of the Lord, what ſhould I wait for the Lord any longer? Nay, hee ſhould have ſaid, it is of the Lord, and therefore it is meet, I muſt, I will wait; ſo this Woman did, and ſo muſt wee, wait, and not go away. Many a ſoul is apt to give all over, to cry, I will pray no more, ſeek no more, this is evil, and muſt be watched againſt. An humbly wiſe ſoul will wait, and wee ought ſo to do, for that is another peece of this example, and another part of our good behaviour. But then
Thirdly, A third thing I do obſerve as the good carriage of this Woman (that ſhould bee ours) to Chriſt, is, That ſhee doth really tell the Lord, that her onely hope was in his help, LORD, HELP MEE, &c. The Lord ſeems to put her off, ſhee comes and worſhips him, &c. and cries out, Lord, help mee; a comprehenſive ſpeech it is. My thinks there are three things in that expreſſion, which I ſhall briefly open unto you.
Firſt, It is as if ſ•ee ſhould ſay, Lord, thou alone canſt help mee.
Secondly, As if ſhee ſhould ſay, If thou wilt not help mee, no body will. And
Thirdly, It is as if ſhee ſhould ſay, Lord, If thou wilt not help mee, I am reſolved is go no where elſ•and therefore O Lord help mee.
Well, mark it, It is your Copy you muſt〈◊〉, if thou wilt carry it as thou oughteſt, and therefore lay it up in thy heart.
78Firſt, Though the Lord reject thee, tell the Lord, yet hee is thy help; there is no other Name whereby I can bee ſaved, but thine, no other Phyſician, but thee, no other balm, but thee, no other help, but in thee; this is good carriage.
Secondly, Wee muſt not only look to Chriſt as the helper, but as hee alone that will do it. Tell Chriſt, that if hee do not help thee, none will; therefore Lord help. That ſpeech is ſpoken out, to that purpoſe, Pſal. 69.20. Reproach hath broken my heart, and I am full of bitterneſs: and I looked for ſome to take pitty, but there was none, &c. This poor woman might have ſaid, as the Woman with the bloody Iſſue, I have been with all the Doctors, and none can cure, none caſt the Devil out of my childe. O ſoul, it is a ſavoury ſpeech to ſay, Lord, all help but thine is in vain. I have gone here and there, to this and that creature, but all are empty, all are hopeleſs, all are helpleſs. It is thee alone (O Lord) that I ſee can help; therefore O Lord hear, and O Lord help. And then conſider it further.
Thirdly, Shee holds it out as one reſolved to go to no body elſe, Lord help, ſhee will not leave him. It is ſaid, They that forſake thee, and go a whoring, they ſhall all periſh; But it is good for mee to draw nigh to God, as hee ſaid, Pſal. 73. verſ. laſt. I have thought this to bee a part of the intendment of that expreſſion, in Pſal. 16.1 ▪ 4. Preſerve mee, O Lord, for in thee do I truſt. Their ſorrows ſhall bee multiplied, that haſten after another God: their drink-offerings of blood I will not offer, nor take up their names into my lips. I have, I ſay, thought it to bee, as if hee ſhould ſay, Lord, help mee, I will go no where elſe, I will not go to an Idol, thou canſt do it, and thou wilt do it, and no body elſe can do it,79 and I am reſolved to go no where elſe; here I lye, here I will dye, if I muſt; none can, none ſhall bee to mee a helper, but thy ſelf alone, and therefore Lord help. Well, that is the third thing in this Womans carriage, which is our Copy. But to proceed.
Fourthly, Mark it a little, This good Woman carries it well to Chriſt, in that ſhee doth not d•ny what the Lord did hint about her unworthineſs. Chriſt calls her dogg, and ſhee doth not at all deny it. Oh Sirs, a beleeving ſoul acts highly, but it goes humbly. Mark but a little the phraſe; My thinks our Lord and Saviour doth ſpeak two ſad things to her in one word; It is not meet to take the childrens bread, and to caſt it to doggs. In this ſpeech it is evident that Chriſt,
Firſt, Hee calls her Dogg. And
Secondly, Hee tells her, It is not meet for Doggs to have childrens bread; yet how humbly doth ſhee carry it! Shee ſaith, TRUTH LORD; As if ſhee had ſaid, I may bee a Dogg, and am ſo, and it is not meet for mee to have childrens bread, &c. Oh Sirs, if the Lord Chriſt in the day of your diſtreſs, (when you ſhall go to him under the ſenſe of your ſins) if then, I ſay, hee rip up, and charge upon us our ſins, and ſhall ſay to thee, but thou wert a drunkard, but thou wert a ſwearer, &c. then know how to he have your ſelves, and ſay, Truth Lord, it is ſo, I dare not, I do not in the leaſt deny it. It is good carriage to confeſs the truth of what Chriſt laies to our charge. I meet with two ſad examples of the Lords own people, that were got upon ſo proud a pin, that they did deny what God charged them with. In Jeremiah 2. God charges them with fooleries, and going away from him, ſaith God in80 verſ. 23. How canſt thou ſay I am not polluted, I have not gone after Baalim? ſee thy way in the valley, know what thou haſt done: thou art a ſwift Dromedary, traverſing her waies. Now mark in verſ. 35. Yet thou ſayeſt, becauſe I am innocent, &c. That God ſhould charge them with Idols, and they ſay that they are innocent, it argues a very proud heart, and it was very ill carriage, a behaviour which did not become them; yet ſo it was. And juſt ſo bad a behaviour is theirs, in Malachy 3.13. ſaith God there, Your words have been ſtout againſt mee; yet yee ſay, What have wee ſpoken ſo much againſt thee? Oh Sirs! ſouls that are in a ſaving condition, do know this that I am going to ſay, when the conſcience accuſes, fleſh and blood will go to put all off; what I a drunkard, I a ſwearer? &c. I, thou art, and if God charge it upon thee, it is, and muſt bee thy good carriage, in all humility to lye down, and ſay nothing. You have a notable word, in Lam. 3. It is good for a man that hee bear the yoak in his youth, verſ. 29. Hee putteth his mouth in the dust, if ſo bee there may bee hope. Oh, do not deny any ſin the Lord charges thee withall; if there bee any hope, it is in this, putting thy mouth in the duſt. But of all examples, I will commend you to that, in Jeremiah 3. ſaith God, in verſ. 20. Surely as a wife treacherouſly departeth from her husband: ſo have you dealt treacherouſly with mee, O houſe of Iſrael, ſaith the Lord. What then, do they deny it? No. A voice was heard upon the high places, weeping and ſuppl•cation of the children of Iſrael: for they have perverted their way, and they have forgotten the Lord their God. Oh, here is good carriage, when the Lord ſhall deal harſhly, bring all thy ſins to remembrance, rip up ſin here, and fin there, Oh with a voice of weeping81 ſay, truly it is ſo. Let God charge any thing; Let Chriſt ſay what hee will, hee cannot lye, whatever his language bee: If Chriſt ſay Swine, Dogg, reply nothing, onely ſay as this Woman did, Truth Lord. That is the fourth thing. But then again
Fifthly, This Womans good carriage lies in this, Shee doth gather upon Jeſus Chriſt (as it were) and catches hold of that, by which Chriſt would ſeem to caſt her off, and doth take an argument, from his harſh ſpeech, to plead for her ſelf. It is not meet to give the childrens bread to Doggs. See how ſhee takes hold of it, Truth Lord, But the Doggs may eat of the crumbs that fall from their Maſters Table. Doth Chriſt ſay, go Woman, dogg Woman, ſay thou, I will take hold of this word, a crumb Lord. It is good when a ſoul can catch hold upon a Chriſt ▪ even by that with which hee would put it off. For inſtance; ſuppoſe Jeſus Chriſt ſhould ſay to thee, thou art an ungodly wretch, come not to mee, catch hold of that, and ſay, thou art a God that juſtifies the ungodly. Saith God, thou art a Rebel, get thee gone? catch at it, and ſay, truth Lord, it is ſo; but the Lord Jeſus Chriſt aſcended to give gifts to Rebels. Doth the Lord yet ſay, thou art an enemy? anſwer, true Lord, but there is reconciliation for enemies in the blood of Chriſt, &c. Learn to catch at that hand by which Chriſt ſeems to thruſt thee away; hold that. It is indeed a Myſtery, but ſo is all godlineſs, and wee muſt learn it; and out of this Womans example wee may bee helped therein. That is the fifth. But not to inlarge, I will come to the next.
The ſixth and laſt thing in her good carriage, is this, That ſhee is content with a little in the loweſt manner, if ſhee may not have a great deal in the higheſt82 manner. For mark her expreſſion, A crumb Lord, there is little; and under the Table, I will bee glad to ſtoop ſo low, and lick that which lies there upon the ground. Oh that this frame of ſpirit were in us! ſurely it is a bleſſed thing to bee thus bowed in our hearts, to ſtoop thus to Chriſt. Wee cannot enough admire, nor (I fear) imitate this Woman, pray look upon her, liſten to her. Truly my thinks the poor Woman ſaies thus, Indeed I am a poor Canaanite, I am not one of the children of the houſe of Iſrael, I may not ſit down at the childrens table, nor take of the bread ſo ſoon as cut from the Loaf, but I will bee content to take it under the table, there I will lye, &c. And truly (my Brethren) this was the good carriage of the Prodigal, mark how the Prodigal comes home. Father, make mee one of thy hired ſervants. Hee doth not ſay, Father, remember, I was a childe, and let mee come in for a portion, &c. No, but make mee but a ſervant, and what ſervant would hee bee? a hired ſervant; the houſhould ſervants had a priviledge that the hired ſervants had not. I ſhall turn you to a Scripture for it, Exod. 12.44, & 45. verſes. The hired ſervant might not eat of the Paſſeover, when the houſhold ſervant might. Hee would bee a hired ſervant, that if his Father would not take him into full grace, and give him a childes place and portion again, hee would bee contented with any thing. Now the Lord help you and I to think of theſe things; here is good carriage. Here are ſix things you ſee wherein ſhee carries it well. But now
In the ſecond place, I ſhould give you the Reaſons why this ſame good carriage ſhould bee, notwithſtanding Chriſt carry it harſhly.
83There are three heads of Reaſons.
Firſt of all, If you conſider who Chriſt is, to whom you come
Secondly, If you conſider what your ſelves are who come to this Jeſus Chriſt. And
Thirdly, If you conſider the Errant for which you come to him at any time; you will finde in all theſe three, Matter; and Motive enough to make you carry it thus well to Chriſt, though hee carries it ill to you. The Woman conſidered who Chriſt was, the Son of David, the Meſſias; and ſhee conſidered who ſhee was, a Canaanite; and ſhee remembers that ſhee had a childe under the power of the Devil; and let us touch a little upon them.
Firſt Conſider who Chriſt is to whom you come. I ſhall hint out my meditations as to this in four particulars, who Chriſt is.
Firſt of all, Hee is the Lord; God bleſſed for evermore; Therefore worſhip thou him (ſaith the Pſalmiſt) Pſal. 45.11. FOR hee is thy Lord; and becauſe hee is thy Lord, therefore worſhip thou him. The Lord Jeſus, to whom you and I come, hee is the Lord Jehovah, God bleſſed for evermore, and ſhould wee not carry it well to him? wert thou to come to a man, but a meer man, upon a weighty affair. though hee were a little croſs, thou wouldeſt carry it well; and ſhouldeſt thou go to the Lord God, bleſſed for evermore, and carry it ill? Surely the conſideration of a God ought to fill the ſoul with all reverence in every approach unto him, and with all humbleneſs of carriage in our dealings with him. If thou art an Arrian, doubting and denying Chriſts deity, there might bee the ſhadow of a Plea for an irreverent deportment; but being thou art one who84 calleſt Chriſt Lord, and profeſſeſt (at leaſt) to acknowledge him God; this very thing obligeth thee to demean thy ſelf well, however hee deals with thee.
Secondly, As hee is thy Lord, ſo hee is thy Life; My meaning is, thou goeſt to him, without whom thou canſt not live; and therefore thou hadſt need to carry it well. Whither ſhould wee go? (ſaith Peter) thou hast the words of eternal life. Chriſt is your Phyſician, for that you muſt carry it well to him; you do carry it well, and wait upon a Doctor fairly, becauſe your life lies upon it, and will you not deal ſo with Chriſt, when the life of your ſouls lies upon it? I knew a Phyſician that was of great Name and Practice, a man of a very cynical ſpirit, as rugged, crabbed a carriaged perſon as any of that Profeſſion; hee could ſcarce give a pleaſing look, and would often give courſe, croſs, indeed very bad language; and yet I have heard him ſo reverently ſpoke unto, and ſo patiently waited on, that I have admired it; but what was the reaſon? Oh hee was a Doctor, and they came to him knowing his skill; and therefore it made them carry themſelves ſo reſpectfully to him. Oh ſoul! Chriſt is thy ſoveraign Phyſician, thy onely Doctor; upon that account let him do or ſay what hee will, as hee will, bee it never ſo ſeemingly croſs (for really ill hee cannot carry it) it becomes thee to have a good behaviour.
Thirdly, Hee is Wiſdome, infinite Wiſdome, one that knows what hee does. Alaſs my Beloved! if the Lord Chriſt were capable of folly, wee might charge God fooliſhly; but Job knew Gods wiſdome was infinite, and therefore hee would not charge God fooliſhly. When hee rips up thy ſins, bee ſtill, hee knows what hee doth. When the Lord Jeſus85 ſhall launce the wound, and cut conſcience, and tell thee of ſin, and rip up unworthineſs, lye ſtill, carry it well, hee is very wiſe. How oft doth the Chirurgion binde the Patient, and cut, and launce it? How oft doth hee ſearch the wound, and gaſh the fleſh, yet ſtill is the Patient quiet, hee ſilently ſubmits? why, hee knows the Chirurgion is wiſe, and one that underſtands both what, and wherefore hee doth ſo. Truly (Beloved) Chriſt is infinite in wiſdome, doth nothing but what wee need, and hee can (yea and in time will) give a good reaſon why hee carries it thus or thus unto us (as I formerly told you in the ſecond Doctrine) therefore wee ought to bee ſilent, and carry our ſelves reverently, and well unto him.
Fourthly and laſtly, Conſider further who the Lord is; why truly the Lord Jeſus is ſo generous, ſo gracious, that hee cannot bee angry if wee ſtoop; Hee cannot carry it ill, if wee carry it well. The Lord Jeſus is of ſo ſweet a diſpoſition, of ſo tender bowels, that when hee ſees us weep, his bowels turn within him. Chriſt, though hee roar, and make thee tremble, yet if thou bow, and fall, and art ſilent, hee will (as they ſay of the Lion in ſuch a caſe) Lick and love thee. It was the glory of the King of Iſrael, that when Benhadads ſervants came to him with ropes about their necks, hee was overcome with it, 1 King. 20.32, 33. Oh you know I have once, yea twice told you of Joſeph, I muſt tell you once more of him. Joſeph ſpeaks rugged, very roughly, yet at laſt hee bowed, what was the cauſe of it? Look upon the ſtory. In Gen. 45. you have that which doth uſher in his ſpeaking kindly. In the firſt verſ. Then Joſeph could not refrain himſelf, &c. when86was that? Look into chap. 44. from verſe 18. downward. Then, when Reverend Judah, his Elder Brother, and the reſt, with bended knees, and doubtleſs with weeping eyes, lay at his feet humbly under all, and yet earneſtly ſupplicating, Oh how doth his bowels yearn towards them! So then, when thou ſhalt lye at his feet humbly ſupplicating, laying out thy miſery, and what thou doſt expect, hee cannot hold out; witneſs this Woman of Canaan unto whom at laſt Jeſus Chriſt ſweetly condeſcended (though at firſt hee carried it towards her ſtrangely, as you have heard) Truly as ſhee found, wee may expect even the ſame condeſcenſion, if wee have the ſame carriage. Chriſt hath that innate ſweetneſs, that infinite grace, thoſe ſoft affections, that however hee begins roughly, hee will conclude comfortably (as I ſhall ſhew when I come to it) Remember Chriſts Name is Love, and Lovingneſs is with him. The conſideration of his Nature calls upon thee, O ſoul, for ſuch a carriage as I have opened; therefore ſtudy it. If thou well knoweſt Chriſt, who hee is, thou canſt not well forget what carriage is ſuitable to ſuch a perſon; ſo that if you conſider who Chriſt is, to whom you come, and withall if you do not forget your ſelves, and the Arrand you come to him about, you cannot but carry it well to him, though hee ſhould carry it ſeemingly harſh to you. I ſhould proceed to open theſe two other things, viz. The conſideration of our ſelves, and our buſineſs to, and with Chriſt, are grounds for this good behaviour, but I ſee at preſent I muſt end here: Therefore now I ſhall onely name two words of Uſe.
Firſt, I will ask you a Queſtion.
And ſecondly, I will give you a word of Advice.
87Firſt, I will ask you this one Queſtion, If it bee our duty to deal well with Chriſt, when hee deals ill with us; What ſhall become of thoſe that deal ill with Chriſt, when hee deals well with them? If when Chriſt frowns, wee ſhould worſhip him, if when Chriſt puts us off, wee ſhould then draw near to him, if when Chriſt calls us Dogg, wee ſhould worſhip him as our Lord, What ſhall wee think of thoſe, who when Chriſt ſmiles, invites, doth them good, they do ill to Jeſus Chriſt? Oh my Brethren, Monſters they are, and not Men, and yet I muſt tell you, wee need not go to Africa to finde theſe Monſters; people profeſſing the Lord are apt to deal ill with Chriſt, when hee deals well with them. In Jeremiah 2. ſaith the Lord there, Teſtifie againſt mee what iniquity have your Fathers found in mee? &c. Is there any ſuch before the Lord? Oh let mee teſtifie for the Lord againſt you; what evil did Chriſt do to you? why then doſt thou blaſpheme the Name of God? thou haſt often hea•d by his ſervants, I lay down my life for ſinners, and yet thou wilt ſwear by the Life of Jeſus Chriſt. If the Lord had ſpoke angerly, thou ſho•ldeſt have bleſſed him, and wilt thou now curſe him, when hee ſpeaks kindly? In Malachy 3.13, 14. ſaith the Lord there, Your words have been ſtout againſt mee; wherein have they been ſtout? In that you have ſaid, it is in vain to ſerve God: and what profit is it that wee have kept his Ordinances? &c. Mark it a•i•tle, I gather out of this Scripture this truth, that whoever ſpeaks ſleightly of the Ordinances of Jeſus Chriſt, his words are ſtout againſt Jeſus Chriſt. Have you not ſpoke ſleightly of prayer, praying, breaking bread, of Church-fellowſhip, as if theſe were vain? your words88 are ſtout againſt Jeſus Chriſt. Sirs, If the Lord Jeſus ſhould make every hearing of a Sermon twenty pound, yet you were bound to honour him by hearing a Sermon: And if hee ſhould make breaking of bread, fire and fagot, you were obliged notwithſtanding to ingage in that duty. But now you have all ſweetly, why are your words ſtout againſt the Lord? you may have Ordinances free, and worſhip with peace, and yet your words are ſtout againſt Jeſus Chriſt. Chriſt will ſay one day to ſuch, There was a Woman of Canaan that carried it well when I dealt croſly with her, but you carried it croſs to mee, even when and while I was all kindneſs to you. Oh Sirs, think not that Chriſt can take it well; nay, hee muſt needs take it ill. If this Queſtion I hint faſten on thy heart (O ſoul!) and finde thee in this fault, O humble thy ſoul for this thy ſin. Thy carriage is quite contrary to this point and example which I have opened to you.
The ſecond word I would ſpeak, is a word of Advice; and that is but this one word. Who are you before the Lord, that are of this houſe, that this good Woman was? That are under the frowns of Chriſt at preſent, that have heard Jeſus Chriſt call you Dogg, that have prayed often, and been put off alwaies? I pray take a word of Advice, carry it well even now unto Jeſus Chriſt. You know what the wiſe man tells us, in Eccleſ. 7.14. In the day of proſperity bee joyful, but in the day of adverſity conſider. I would but a little allude to it. It may bee there ſits a ſoul, but it is a day of proſperity with him, hee praies, and the Lord hears, hee looks, and the Lord ſmiles; But there is a Man or Woman, with whom it is the day of adverſity, thou calleſt, and Chriſt doth not anſwer,89 it is thy day of adverſity. Now conſider, conſider what, conſider how thou carrieſt thy ſelf, Look to thy lips, do not ſin, do not murmure, though thy wounds ſtink, though thy conſcience burn, though thy ſoul tremble, it is thy day of adverſity, and therefore conſider. Oh, conſider how the Lord eyes thee to ſee how thou wilt carry it. Take heed the Lord do not ſee a curſed Canaanitiſh carriage in thee; here is a good Canaanitiſh carriage in the Text. I remember what a godly man ſaid, within theſe ſeven years, lying under a great pain of a great grief, of which hee died; as hee groaned exceedingly, ſaith one, you groan much, I, replied hee, But though I groan, I dare not grumble. Though Chriſt keep thee a little at ſtaves end, and carry it harſhly, yet bee of good courage, and confidence; wilt thou but wait a little? wait the Lords leiſure, carry it well, hee will deal well with thee. Bee therefore adviſed how thou behave thy ſelf, ſurely a waſpiſh ſpirit, and a murmuring tongue, argue one is not well adviſed (as wee ſay) in his carriage; Therefore go home as an adviſed Chriſtian, let the Lord Jeſus do, or ſay what hee pleaſeth, hold thou thy peace, ſuppreſs thou thy paſſion, and in all things ſhew a humble, reverend, bleſſed behaviour to him. But of this more in the next.
Then came ſhee, and worſhipped him, ſaying, Lord help mee.
And ſhee ſaid, Truth Lord: yet the doggs eat of the crumbs which fall from their-Maſters table.
AS to bee entertained by Chriſt really and readily, is a great mercy; ſo to bee rejected by Chriſt (though it bee but ſeemingly) muſt needs bee a great miſery. Indeed there cannot befall a poor ſoul a ſadder evil, than to come to Chriſt needing, and expecting relief, and to receive either an abſolute denial, or unuſual delaies at the hands of Chriſt. And yet my Brethren, this is a caſe that ſometimes hath befallen many, and may befall us; Wee have a notable inſtance of it before us, in this ſtory of the Woman of Canaan. There were four things I told you that wee would principally ſpeak unto in the handling of this ſtory.
The firſt was the Coming of this Woman.
The ſecond, is, the Manner of the Entertainment that ſhee had by Chriſt, which was very ſad, not an abſolute denial, but a ſtrange and unuſual delay.
61Thirdly, Now wee are conſidering the Carriage of this Woman under this ſtrange and rough entertainment that ſhee received from Chriſt. The point is of concernment for us to conſider, that whenſoever it will befall any of us, upon any account, wee may know how to carry our ſelves as ſhee hath done. In theſe two verſes wee have her Carriage, and after wee had opened that, wee gathered up all into this one Obſervation, viz.
Doct. That it is the duty, the wiſdome, the glory of a Chriſtian, to carry it unto Chriſt very holily; when hee ſeems to carry it to the ſoul very harſhly. Or ſhortly thus, Wee muſt carry it really well, when Chriſt carries it ſeemingly ill.
There were but two Principal things, which I ſaid were neceſſary to bee handled in the explication of the Point.
The Firſt is, What this good Carriage is, wherein this holy, and bleſſed behaviour to Jeſus Chriſt doth lye.
And ſecondly, Upon what account it is our duty, and glory, to have this Carriage. Now for the opening of both of theſe, I did onely confine my ſelf to the example in hand, to ſee how the Woman carried it; and to ſee from her what were the Reaſons that did prevail with her to carry it thus to Chriſt.
Here are ſix things wherein this good thing, viz. this good Carriage of this good Woman, appears.
Firſt, Though the Lord dealt roughly with her, ſhee kept up honourable thoughts of him.
Secondly, Wee ſhewed ſhee did not ſuddenly, nor ſullenly go away, but ſtill ſhee cries after him, And,
Thirdly, Shee ſpeaks to Chriſt as profeſſing her onely hope in his help.
92Fourthly, Shee denied nothing that Chriſt ſpeaks againſt her. Chriſt ſeems to ſay to her,
Firſt, That ſhee was a Dogg. And then,
Secondly, That ſhee ſhould have nothing. Truth Lord, ſaith ſhee.
Fifthly, Shee doth gather upon Jeſus Chriſt, and by that very hand which hee thruſt her off, ſhee gathers hope.
Laſtly, Shee was content to have a little in the loweſt manner, when ſhee might not have her firſt and great requeſt in the higheſt manner. Wee did the laſt day open theſe more largely. But now, whence is it that wee muſt have, and labour for this good Carriage? or what is the reaſon wee ſhould carry it thus holily to Chriſt, though hee ſeem to carry it roughly to us? I referred the reaſon of it to three heads. I told you, if wee do conſider either Jeſus Chriſt, or our ſelves, or the Errand upon which wee come to him at any time, wee ſhall ſee great reaſon to carry it well to Chriſt, howſoever hee may ſeem to carry it ill to us. And all theſe three conſiderations wee have here in the Woman.
Firſt, Conſider who Jeſus Chriſt is, when you go to him. Why truly my Brethren, hee is the Son of David, and our Lord; Becauſe hee is our Lord, therefore wee muſt worſhip him. It is becauſe Maſters are Maſters, therefore ſervants muſt carry it well; wee did open that, and therefore ſhall not repeat it now. But,
Secondly, Conſider wee our ſelves, who wee are that go to Jeſus Chriſt; and (my Brethren) you will ſee that ſuch as wee are, coming to Chriſt, ſhould carry it very well to him, though hee ſhould ſeem to carry it ill to us. Alaſs, what was this Woman? 93Certainly the Holy Ghoſt did help her to look within, to ſee her ſelf as ſhee was, viz. a poor Woman; A Woman of Canaan, of Tyre and Sidon, a Woman that was a Dogg by Nature; ſuch a Woman had need to carry it holily when ſhee comes to Chriſt. And my Brethren, if you look upon your hearts (as ſhee was, ſo are wee) you will ſee all the reaſon in the world, to carry it holily and humbly to Jeſus Chriſt, though hee ſhould carry it ſeemingly harſh to you.
Firſt, My Brethren, wee are poor Creatures, and certainly our poverty doth ſpeak for our humility. Indeed, wee are beggars, and you know the ſpeech of Solomon, in Prov. 28.23. The poor uſeth intreaties. It is but meet that thoſe that come a begging, and are poor, that they ſhould uſe intreaties. And my Brethren, let mee tell you, it is an argument that wee have not the bleſſing of ſpiritual poverty, if wee do not carry it well to Jeſus Chriſt, however hee carries it to us. Indeed it is obſerved, as the very natural diſpoſition of the Spaniſh Nation, that though they bee beggars, yet they bee proud. I wiſh in a ſpiritual ſenſe, that were not true of the moſt of us; wee carry it too proudly, and that becauſe wee forget what wee are. I remember Solomon, when hee would ſtrike fire out of the flint (as it were) (that is reverence, out of the hearts of irreverend ones) falls upon this conſideration; Hee is in Heaven, and thou art on Earth, Eccleſ. 5.2. Ah! it is folly (as Solomon there intimates) for us who are upon Earth (wee duſt and aſhes) to carry our ſelves haſtily, irreverently before the God of Heaven. Our poor condition prompts us on (were wee wiſe to minde it) to a good Carriage. This I finde94 to bee the proper reaſon of that good Carriage which wee opened, from Pſal. 22. You finde there the Pſalmiſt crying out, Oh my God, why haſt thou forſaken mee, and I cry, and thou heareſt not, & c? but thou art holy, O thou that inhabiteſt the praiſes of Iſrael. Here is excellent good Carriage, but what is the ground of it? See in the ſixth verſe, But I am a Worm, and no Man. As if hee ſhould ſay, I am a worm, a poor ſilly creature, and therefore if I cry, and thou hear not, yet thou art a holy and honourable God. But
Secondly, Wee are not onely poor, but wee are polluted creatures. And now, my Brethren, our pollution (when wee come to Jeſus Chriſt) ſhould have a power upon us to make us carry it, ſo holily and humbly as wee opened. The Leper under the Law had a liberty to cry out, yet hee was to cover his face, and to cover his lips. My Brethren, you and I are but Lepers when wee come to Jeſus Chriſt; and upon this account it is that wee ſhould carry it holily, and humbly. This had an influence in Jobs good Carriage, in the 40. and 42. chapters, Behold (ſaith Job) I am vile, what ſhall I anſwer thee? I have ſpoken once, but I will ſpeak no more. Surely it argues wee are not ſenſible of our own ſtench and pollution, if wee dare ſtand upon terms, and miſ-behave our ſelves towards our holy Phyſician. If thy poverty will not binde thee to the good behaviour, let thy pollution do it.
Thirdly, Yet add a third ſtring to this cord, that it may keep thee in; Wee are not onely poor and polluted, but wee are very enemies. And (my Brethren) an enemy, eſpecially a conquered enemy, coming to plead for his life, for mercy, had need come humbly. 95When the ſervants of Benhadad came to the King of Iſrael, as enemies, and as conquered enemies, they come with ropes about their necks, and lye at his feet, and ſnatch at a word, 1 King. 20.33. Oh ſinner! that is thy condition, thou art an enemy, thou haſt been in rebellion, and thou art ſuing for reconciliation, and ſhouldeſt not thou carry it well? Is thy heart ſo unſenſible of thy former Carriage, as to miſcarry it ſelf again? Surely thou haſt need, and all the reaſon in the world, to crouch and bend, to yeeld and bow, well to carry thy ſelf (who haſt been an enemy) with all reverence to the Lord Jeſus; otherwiſe you do much forget your ſelves. But I ſhall not inlarge. That is the ſecond Reaſon why ſouls ſhould carry it holily and humbly to Chriſt, Namely, if wee conſider who wee are that come to Chriſt. But then,
Thirdly and laſtly, Conſider you the Errand for which you come to Chriſt at any time, and you will ſee in that an Argument to make you carry it well. This Woman came to Chriſt upon a great Errand, Ah Lord, My Daughter is grievouſly vexed with a Devil; And, Oh Lord, I am troubled with him too (might ſhee ſay) A great buſineſs then, ſhee came about, and ſo do wee when wee come to Chriſt. If wee were to ſpeak with Chriſt for a trifle, then if Chriſt ſpake roughly, wee might go away, but it is about what moſt concerns us. For, ſuppoſe it bee thy firſt coming to Jeſus Chriſt, thou art a poor creature under ſin, and now thou art made ſenſible of it, what doſt thou go to Chriſt for? for eaſe of thy burden, &c. Suppoſe thou art coming to Chriſt after ſome backſliding, under the guilt of ſome ſpiritual Adultery, and now thou art coming to him that hee ſhould receive96 thee again, and is not this a ſerious thing? Nay, ſuppoſe thou goeſt to Chriſt but for the life of one of your children, or your own life; theſe are ſerious things, and in ſerious things wee ſhould carry it humbly, when wee come to ſuch a one as Jeſus Chriſt is, being ſuch as wee are, upon ſuch a weighty Errand as all our occaſions are; I fear thou (that miſ-behaveſt thy ſelf to Chriſt) forgetteſt thy buſineſs with him. Is the ſentence paſt, and art thou condemned already? and art thou come to Chriſt with the chains about thy feet, and the halter about thy neck, and now carrieſt thou thy ſelf ill to him? Art thou ſuing for thy pardon, and now proud? art thou before the Lord for bread, childrens bread at any time, and is thy caſe ſuch, as death follows upon a denial of it? and now mindeſt thou not thy Carriage? Pray ſouls look about you (as my phraſe is) what come you to Chriſt for? is it for temporals, or eternals? come you for your ſelves, or for yours? are you ſeeking for things on Earth, or in Heaven? do you deſire your childrens, or your own, or both deliverance from the Devil? I pray minde your Errand, what thing it is you come to Chriſt for; and let it bee almoſt what it will that you are with Chriſt about, the conſideration of the one, or other, ſhould and may prevail with us, to carry it exceeding well, though hee ſeem to carry it ill. So much for the explication of the Point.
Why now then for the Application; Indeed there is but one thing that I do aim at as the proper and principal intendment of this Point, which is, to direct, and inable both my own heart, and yours (under God) to carry it thus well to Jeſus Chriſt, though hee may carry it ill to us, But before I ſpeak to that, I97 beſeech you, if it bee your duty to carry it well to Jeſus Chriſt, though hee ſhould carry it ill to us; then do you take heed (as I was concluding the laſt time, and would a little hint it again) that you do not carry it ill to Jeſus Chriſt, when Chriſt carries it well to you. Therefore all you that are before the Lord, you hear this, though Jeſus Chriſt ſhould ſpurn at you, you ſhould worſhip him; though Jeſus Chriſt ſhould caſt you off with a denial, yet you ſhould lye at his feet, and honour him. I beſeech you take heed, when Chriſt ſmiles upon you, do not ſpurn at him; when hee doth good to you, bee not you bad to him. This is a neceſſary caution, even to thoſe that pretend to God. In Deut. 32. What a large Catalogue of good Carriage is there of God towards a people? When they were in a deſert Land, hee lead them, and as an Eagle hee bare them on his wings, &c. 10, & 11. verſes. Hee found him in a deſert Land, and in the waſte howling wilderneſs: hee lead him about, hee inſtructed him, hee kept him as the Apple of his Eye. As an Eagle ſtirreth up her Neſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, beareth them on her wings: So the Lord alone did lead him, and there was no ſtrange God with him, &c. Here was good Carriage from the Lord, but how did they carry it? See in verſe 15. But Jeſurun waxed fat, and kicked: thou art waxed fat, thou art grown thick, thou art covered with fatneſs: then hee forſook God, which made him, and lightly eſteemed the Rock of his ſalvation, &c. Oh! as Moſes ſaid, in verſe 6. Do yee thus require the Lord, O fooliſh people and unwiſe? Jeſurun, the Lords people, the Lords heritage, a people that profeſs God, are very apt to carry it ill, when the Lord carries it well. 98And I wiſh to God this were not the Carriage of England this day, now wee have peace and advantages, and opportunities. But now the Lord doth well, wee carry it ill. I beſeech you, beware of it; I ſhall preſs it in a few words; Who is there of you all before the Lord, but I may ſay to you, as the Lord ſaid to his people by Jeremiah; Have I been as a barren wilderneſs, or a dry heath? &c. There is not the moſt notorious Rebel that lives out of Hell, but is beholding to Chriſt for being preſerved. Who of you all that have not had choice dealings by Jeſus Chriſt? I beſeech you do not deal ill with Chriſt. I know you are ready to ſay, what, do wee deal ill with Chriſt? I pray mark it, I will ſpeak but two words.
Firſt, When thou ſinneſt wilfully after Chriſt hath called thee from ſin, and tendered thee a pardon, thou dealest ill with him. Minde well that place, Heb. 10.26. If wee ſin wilfully, after wee have received the knowledge of the truth (i. e. The great truth of the Goſpel-grace, in, and by Chriſt, diſtinguiſhed, verſ. 28. from Moſes his Law) then what follows? why verſ. 29. It is accounted baſe, and diſpiteful dealing with Christ, who ſhed his blood for ſinners. Ah thou wretch! doſt thou hear, Chriſt pitties wretches, and is come to procure and give in pardon to ſinners, and calls, Come ſinner, leave thy ſin, take my pardon; caſt off thy wickedneſs, accept my grace; and yet thou turneſt thy deaf ear; thou now declareſt a hard heart, and dealeſt ill with Chriſt, who is dealing well with thee. Well then, I ſay, whoever thou art, that when thou heareſt that Chriſt died for enemies, that hee hath gifts for Rebels, and that hee is ready to juſtifie the ungodly; and now wilt99 bee a Rebel ſtill, this is dealing ill with Jeſus Chriſt. This is that which the Apoſtle calls trampling under foot the blood of Chriſt, &c. And ſo,
Secondly, When you deal ill with any of the eminent things of Chriſt, you deal ill with Chriſt. You know what the Lord will ſay at the laſt day, Mat. 25. For as much as you have done it to any of theſe little ones, you have done it unto mee. When you ſcoff at any member of Chriſt, Jeſus Chriſt ſaith, There is one ſcoffs at mee. And when you deal unworthily with any of the things of Chriſt (as the Miniſters of Chriſt) Luk. 10.16. Hee that heareth you, heareth mee: and hee that deſpiſeth you, deſpiſeth mee: and hee that deſpiſeth mee, deſpiſeth him that ſent mee, &c. It is not ſpoke of the Twelve, but of the Seventy: Thoſe that hee had ſent out to preach in his Name, though they were not the Twelve extraordinary ones, I ſay, but the ordinary Diſciples. I pray minde it, ordinary Miniſters are ſo near Chriſt, that hee accounts deſpiſing of them, as a deſpite of himſelf. And ſo for Chriſtians, the meaneſt of them all, &c. Conſider them that thou doſt deſpiſe, what are they? they are the Lords Meſſengers for thy good, and they are the Lords Members whom hee tenders. And ſo I ſay, for any thing of Chriſt, they that deal ill with them, deal ill with Chriſt. I know what is the great Objection againſt this, and I remember Dr. Stoughton did well anſwer it. Wee do not take theſe to bee the ſervants of Chriſt, the Lords people; his anſwer is, Beware you do not ſmite aſ chiſmatick, a holy one, and a Saint bee found a bleeding. Well, I beſeech you take heed of this; many that pretend to have much from Chriſt, they deal exceeding ill with Chriſt, it is a ſin without excuſe. Therefore the100Lord doth make the 2. of Jeremiah, to bee a conviction to leave them without excuſe. Chriſt may ſay unto you all, whom in miſery hee hath ſupported, in want ſupplied, in all things ſuſtained; I ſay, Jeſus Chriſt may ſpeak thus to you, If ſo bee in the day of your diſtreſs, I had let you lye under the burthen of ſin; If when you came to begg mercy, I had put you off with a denial, or long delay, you ought to have carried it well: but how inexcuſable will you bee, that while Chriſt carries it well to you, you carry it ill to him?
But the moſt proper. Uſe is to ſpeak ſomething to direct us all to this good Carriage. You hear, however Chriſt carries it to you, yet you ought to carry it holily, and humbly to Jeſus Chriſt. And it may bee there is ſome poor ſoul or other that is now going to Chriſt; It may bee thou art a Months-Convert, and thou art wreſtling long with Chriſt, and haſt no anſwer; or it may bee thou art a backſlider, and art returning to Chriſt, or haſt been with Chriſt upon ſome family, corporal occaſion, hear how you are to carry it.
I will hold out my thoughts diſtinctly, that I may the better direct: And I ſhall preſs the Uſe under two heads.
Cave, Viz. 1 Beware, beware of ill carriage Unto Chriſt.
Cura, Viz. 2 Take care, labour for a good carriage Unto Chriſt.
Under theſe two Particulars I would preſs this good Womans practice upon my ſelf, and you; That however Chriſt ſeems at any time, in any thing to carry it to us, although it ſeem ill, yet let101 not us carry our ſelves ill to him, but rather overcome our evil with good, and ſtudy to behave our ſelves to Jeſus Chriſt as wee ought. I beſeech you attend it.
Firſt, Beware of ill Carriage. Satan is at your elbow, hee is tempting, hee is buſie to make you curſe God, and dye: This was Satans main work to provoke Job to ill Carriage, and that is his work upon thee now. Satan ſeeth thee groaning under a ſin, that thou haſt no eaſe, now Satan is tempting thee to carry it ill, but beware, do not carry it ill. Take heed of two things as the principal peeces of good Carriage.
Firſt, Beware of evil words, and wiſhes.
Secondly, Of unlawful works and indeavours.
Firſt, Beware of evil words, and wiſhes. My Brethren, wee are apt in affliction to ſin with our mouths. But oh Sirs, let mee tell you, Mouth-ſin is great ſin; Tongue-ſin on Earth, is tormenting-ſin in Hell; Do not ſpeak ill, nor wiſh ill. Do not ſpeak ill. It was an ill ſpeech, yet that good man drops it in his trouble, Pſal. 73.13. Verily I have cleanſed my heart in vain, and waſhed my hands in innocency. And it was a very ill ſpeech of the Church, in Lam. 3.18. I ſaid my hope is periſhed from the Lord. And a bad wiſh of Job, Job 6.8, 9. Oh that I might have my requeſt! and that God would grant mee the thing that I long for! even that it would pleaſe God to deſtroy mee, that hee would let looſe his hand, and cut mee off. Beware of ſpeaking unadviſedly with your lip•. Saith the ſoul, I cannot ſtand up under the frowns of Chriſt, and I would to God I might dye now; God notes what you ſay, Jer. 45.3. Thou ſaidſt, woe is mee now! Mark, God noted what Baru•h ſaith. But102 you will ſay, may not the ſoul ſpeak? may not the bitter heart vent it ſelf? may not I ſpeak of my condition as it is? I pray mark but theſe two or three things.
Firſt of all, You may ſpeak, but it is our miſery wee are apt to speak more than it is; Many a time wee cry out of our miſery more than it is. But,
Secondly, Mark this, though wee may ſpeak, It it beſt to hold our peace. Better is it for the ſoul to put his mouth in the duſt, then there will bee hope, as wee opened, Lam. 3.29. But then,
Thirdly, In all your ſpeaking, you muſt diſtinguiſh between humble prayer, and haſty ſpeaking. You may go before the Lord again, and again, and ſpeak to him, as the Woman of Canaan; you may tell the Lord your wounds ſtink and feſter, your bones are broken, &c. but you muſt not do this unadviſedly, or paſſionately.
Queſt. How ſhall the ſoul know, even in prayer, that hee doth not ſpeak of his ſad condition badly?
Anſw. I anſwer firſt, When in all your prayers, and expreſſions unto God, you leave your complaint upon your ſelves. This was Jobs practice, Jeb 10.1. ſaith Hee, My ſoul is weary of my life, I will leave my complaint upon my ſelf, I will ſpeak in the bitterneſs of my ſoul, i. e. I will ſay, Lord, my wound is great, but I made it, &c. you may expoſtulate with God, but ſtill leave your complaint upon your ſelves, i. e. lay the fault of all upon your ſelves; do not blame Chriſt. Confeſs whatever thou feeleſt ſmart or ſore, that thou muſt onely thank thy ſelf for it. Lay not thy ſorrow to thy Saviours charge; whatever you ſay, ſpeak not as charging Chriſt, but condemning ſelf. That is one thing.
103And ſecondly, As you muſt leave the complaint upon your ſelves, ſo you muſt not abſolutely, and peremptorily condemn your ſelves. The ſoul is apt to cry out, my caſe is bad, and it will never bee better, I conclude I muſt periſh, there is no hope, &c. Ah! theſe condemning, concluding, abſolute concluding ſpeeches thus againſt our ſelves, proceed from paſſion, and are of that kinde of words which wee muſt avoid. But it is not enough to watch words, take heed eſpecially to your works. Therefore
Secondly, As you muſt beware of ſinful words and wiſhes, ſo, beware of ſinful works, and indeavours. When the Rod of God is upon thy back, take heed of putting forth thy hand to evil. Sauls way, was a wicked way; Indeed the Lord dealt ſadly, ſeverely with him; neither to anſwer him by viſion, nor dream; by Urim, nor Thummim, was very ſore and grievous. And my Brethren, to bee able to forbear at ſuch a time any thing that may ſeem a way to help, I confeſs it is very hard. But although it bee difficult, yet it is duty. Wee muſt beware of going to Witches, and Wizards for counſel in any caſe. It was Sauls ſin, and I wiſh it had died with him; but it remains too great a practice in theſe times, Oh take heed of it. Take heed, I ſay, you do not by any evil practice ſeek to eaſe your ſelves. Though Chriſt ſhould not anſwer thee, no more at preſent, than God did Saul; though hee do neither ſpeak to thee himſelf, nor ſuffer his ſervants to ſpeak on thy behalf (as here in this Womans caſe) yet beware of doing any unwarrantable thing to eaſe thy minde. Bee not as Saul at Endor. No, neither bee as Saul in Mount Gilboa, (as the ſtory is, 1 Sam. 30.) At Endor hee conſults with a Witch; At Gilboa hee took a ſword104 and ſlew himſelf. O take heed of that temptation! viz. Self-Murther. I have heard it often as obſerved heretofore, and I know, that to this day, it is an evil practiue many take, they will lay violent hands upon themſelves; this is to go back to hell for a plaiſter. And ſurely ſuch a plaister hath ſo much venome in it, that it is madneſs to expect Virtue from it. I beſeech you therefore beware. This is the firſt part of my advice. Learn your duty at leaſt thus far, Not to carry it ill in word or work, however in any thing the Lord deal with you. But my Point ſaith more, therefore I muſt preſs it. Wee muſt carry it well to Chriſt, however hee may ſeem to carry it to us. And therefore to come to that in the next place.
Secondly, Recompence not evil with evil, but rather recompence evil with good. It is true (as I have often ſaid) Chriſt cannot carry it really ill; but however do thou recompence evil with good. Now to that end I pray minde this Woman of Canaan, and imitate her, write after her Copy, do as ſhee did, let your Carriage to Chriſt anſwer her Pattern in all the particulars which I opened and inſtanced in. And to this end give mee leave to commend to you, the exerciſe of three Graces, in the exerciſe of which ſhee was, and in them you ſhould bee, (and ſo ſhall carry it well to God) Namely, Humility, Prayer, Reſolute Faith.
Firſt, Obſerve her Humility, and go thy way, and do likewiſe. However the Lord carries himſelf to thee, humble thy ſelf under his hand. Chriſt could not ſpeak a word never ſo bad, but ſhee would hee viler. If the Lord would ſay Dogg, ſhee would•ay ſo too; Eſpecially labour to carry it humbly in105 this one thing, to accept of any meaſure, in any manner, of comfort that Chriſt gives you. Thou art perplexed, comfort thou wouldeſt have; Now obſerve, Chriſt it may bee offers thee a crumb, and thy proud heart will not accept of comfort, unleſs thou mayeſt have much. This is juſt like a little childe, the Mother gives it a ſmall peece of bread, and it cries, and throws it away, if hee may not have his Brothers peece of bread. Ah! Beloved, look to your hearts; Take heed of this proud peece of childiſhneſs. If your hearts were humble, you would accept of, and thank Chriſt for a little. As it is with the hungry ſoul, ſo it is with every humble ſoul; Hee admires mercy in a morſel, and is willing to ſtoop under the Table, to take up a crumb. Put on therefore, and bee cloathed with humility, and put it forth, ſhew it in your Carriage to Chriſt, as this Woman of Canaan did. It was the humility of her ſoul, by which ſhee carried it ſo well; and this is the firſt Grace in her Carriage unto Chriſt, wee ſhould indeavour to conform our ſelves. I come to the next.
Secondly, Obſerve in her the Grace of Prayer (I do not ſay, the Gift of Prayer) But I obſerve it as the Grace of Prayer (for here was no great gift) Oh Sirs! however the Lord doth keep up Prayer, your caſe cannot bee ſo bad, but pray you may, and pray you muſt, Do but obſerve an inſtance or two in the Book of the Pſalms, of very ſad caſes, and yet they did not give over Prayer, Pſal. 61. there you have the Pſalmiſt crying after God, in the firſt verſe, But when would hee cry? Why when my heart is overwhelmed, verſ. 2. Thou ſayeſt thy heart is overwhelmed, and thou canſt not, it is in vain to pray; Mark the Pſalmiſt prayed then. Again, Pſal. 88.106 obſerve how ſad the caſe of Heman is ſet forth there; My ſoul is full of trouble, my life draweth nigh unto the grave, verſ. 3. And ſo on. But what ſaith hee in verſ. 13. But unto thee have I cried, O Lord, and in the morning ſhall my Prayer prevent thee. Though the caſe was very ſad, yet it was not paſt praying. Here is the Devils temptation, What, wilt thou pray, it is in vain? thou haſt prayed, and Chriſt doth not anſwer, Nay, hee hath returned thee a rough anſwer; (So indeed the Serpent ſubtilly ſuggeſts, to take us off from Prayer.) But reſiſt the Devil in that temptation; do thou yet pray, and give not over; yet ſay, I will pray unto him; ſay with Jonah, Yet I will look again towards his holy Temple, Jonah 2.4.
Queſt. But if the ſoul ſay, But I cannot tell how to pray; I have not a Gift of Prayer.
Anſw. If thou bee a Saint, Thou haſt a Grace of Prayer. And obſerve this, thou canſt pray as much as the Woman of Canaan, Lord, help mee, and, Truth Lord, &c. Here are but three words, Lord help mee. And let mee in alluſion tell you but three words that you ſhould pray to the Lord, let your caſe bee what it will.
Firſt, Lord, thou onely canſt help mee; all the men in the world cannot help mee.
Secondly, Lord, thou didſt help many as bad as I.
Thirdly, And Lord, If thou didſt never help any as bad, then now thou wilt have the more glory by helping mee.
Object. Poſſibly the ſoul will be ready to ſay, But alaſs, Jeſus Chriſt puts mee off, I would pray, but hee turns away, and will not hear; and I would catch hold of him, but hee runs away.
Repl. You know what Jacob did, (Gen. 32.26,107 27.) Hee would catch hold of God, though hee would bee gone; and you muſt wreſtle with him, and cry after him, You muſt not let him go. You ſee the Diſciples tell Chriſt, that this Woman cried after them, verſ. 23. Shee was as one that ran after another, who went away. Shee crieth after us (ſay they) do thou ſo; if Chriſt ſeem to go, run after, cry after. Bee not put off, renew, and re-inforce thy Prayer again and again. Indeed, in this the Grace of Prayer differs from the Gift; the Grace lives, and laſts, the Gift dies, and goes out. Well then, ſtir up thy ſelf to take hold of God; and keep thy hold, having taken it. Pray, if thou canſt but a little, and go again, and pray the ſame words again and again; Chriſt himſelf did ſo; Three times hee prayed in the ſame words, Mat. 26.44. Bee not aſhamed if thou want variety of expreſſion. A few words prevail with God and Jeſus Chriſt. Therefore I ſay, Pray alwaies; however Chriſt carry it, caſt not away thy Prayers, but continue in it; ſo this Woman did, and wee muſt do likewiſe. But
Thirdly, Bee reſolute in your Faith. And pray let mee mark this by the way, Though ſhee doth not ſay, Lord, I beleeve, yet ſhee did beleeve. The Woman was acting the Grace of Faith all this while, and ſhee acts it very reſolutely, ſhee ſpeaks as one beleeving him to bee the Meſſiah, as one whoſe onely hope and help was in him, and as one that did cleave and adhere to him. Our Lord Jeſus witneſſeth to the Womans Faith. verſ. 28. It was ſtrong and reſolute; ſhee did beleeve, and was acted and upheld (as I ſhall ſhew hereafter) by Faith in all this addreſs. A Faith ſhee had, and a Faith ſhee expreſſed really, though it is not expreſſed108 literally, as to the terms; yet it is evident as to the Truth of it, that ſhee did beleeve; ſo do you. Beleevers are ready to think that in time of trouble, it is a time to pray, and to hear, but not to beleeve, &c. Thou thinkeſt thou mayeſt cry after Chriſt, and wait upon Chriſt, I but thou ſhouldeſt beleeve in him, Iſa. 50.10. Who is among you that feareth the Lord, that walketh in darkneſs, and hath no light? let him truſt in the Name of the Lord, and ſtay upon his God. So Job, I wil truſt in him though hee kill mee. That act of Faith I am now preſſing, is Truſting; and I pray minde it what kinde of Faith I preſs in this particular; It is a Truſting Faith. Job did truſt, and hee that feareth God, muſt truſt in him at all times; yea in the dark. And truly this word or term Truſt, doth very fitly ſet forth the thing I intend to preſs you in this particular unto. Now that you may a little underſtand it, conſider that there are four words in the Scripture, that ſet forth the great Myſtery of Beleeving.
There is firſt, The general word Faith. I beleeve, Lord, help my unbeleef.
Secondly, There is the particular word of Hope. Hee hopeth.
Thirdly, There is a particular word of Knowledge, which is as much as Aſſurance. I know whom I have beleeved. And
Fourthly, There is this word Truſting. And now what is the nature of Truſt. A man that beleeves, hath a pretty deal of light of God, but hee that hopes, hath a little more; hee hath more that knows; but what hath hee that truſts? I ſhall give it you in this ſimilitude: One comes to another, Sir, I know you can help mee, pray help mee, pray help mee; ſaith hee, I cannot do it, or I will not do it. The other replies, but I beſeech you Sir do it; undertake it for mee, I pray promiſe mee. The other returns No, I will undertake nothing, I will promiſe you nothing. The man returns again, but yet I will commit it to you, I pray conſider it, I will leave it with your goodneſs, and though you will not ſay you will do it, yet Sir I will truſt in you. So, thou goeſt to Chriſt, and hee will not hear thee, hee turns away, and ſaith nothing; after all thy cries, hee ſeems ſilent; thou art left without aſſurance, and without viſible hope. Now ſay, Lord, I leave my caſe, my ſoul with thee. I will yet relye upon thy grace, and although thou wilt not give mee in a particular promiſe, why yet Lord I will truſt in thee. Oh truſt to his Omnipotent Arm, that hee can do it, and becauſe of his Tender Compaſſion, and Rich Free Grace, truſt in him, that hee will do it; and this is that which Chriſt takes very well at our hands, Thou wilt keep him in perfect peace, whoſe minde is ſtayed on thee, becauſe hee TRUSTETH in thee, Iſa. 26.3. When all fails, Hope and Heart fails, and Chriſt ſeems to ſpeak contrary, Cry out, Yet Lord, I will truſt in thee. To draw up my ſelf to a cloſe of this Uſe. I beſeech you all often remember the Woman of Canaan, conſider her Carriage, and this point which I have been preſſing from her practice; and in your condition ſtrive to have her Carriage, eſpecially in the exerciſe of thoſe three things, viz. Humility, Prayer, and Faith. Beſides what in the former Sermon I opened, which I ſhall not now repeat. For onely this is that I would preſs, viz. have ſuch a good carriage in all things. You know what is the particular occaſion wherein Chriſt and you trade, or110 have to do upon any account. Bee thy caſe what it will, or Chriſts carriage bee as hee pleaſeth (croſs, or kinde, as wee ſpeak) ſtill know, you ought to ſtudy and ſtrive to demean your ſelf holily. However the Lord carries it to you, your duty and wiſdome is to carry it well to him.
109Queſt. I but you will ſay, This is very hard, how ſhall I do it?
Anſw. I told you indeed it is a hard Copy, but wee muſt indeavour to write it. And bleſſed bee God, the Copy is written in great letters, ſo that wee may with the more eaſe ſee it, and imitate it.
Queſt. But how ſhall wee do it?
Anſw. Take but theſe Three things.
Firſt, If ever you would imitate this Copy, Bee ſure that you take heed of thoſe perſons, that will ſhake your hands while you are a writing. Oh Sirs, when you are to copy out the great Copy of the Woman of Canaan,
1 Away from the Devil.
2 Away from Carnal Reaſon. And
3 Away from fleſh and blood. Theſe will ſhake your hand. The Devil will put on Job to curſe God, Satan will ſuggeſt a thouſand things to a ſoul in the Woman of Canaans condition. Mark, ſaith hee, hee doth not hear thee, thou doſt not belong to him. Mark, hee gives thee a terrible anſwer, hee is rather a Judge than a Father: So, for carnal reaſon, and fleſh and blood (I will put them both together) they will riſe; what, muſt I bee called Dogg? muſt I bee put off, as I muſt not have a crumb? But if ever you would carry it well, take heed of thoſe that will hinder you; if you hearken to thoſe, they will but ſhake thy hand, and make thee rather blot111thy Copy-book (as wee ſay) and onely make a few ſcrawls (as boies, when ſome jogg their hand) inſtead of writing by thy Copy. Bid the Devil ſtand further off. If you reſiſt (James tells you) Hee will flee. Shake off carnal reaſon, minde not what that judgeth, or ſayeth, of Chriſts carriage to thee. Eye thou thy leſſon, and regard not any that would hinder thy learning of it; that is one thing. But then,
Secondly, If ever you would write well by this Copy, I pray often look upon your Copy. Wee ſee that children do miſtake, becauſe they do not often look upon their Copy. It is no ſhame to learn of a good Woman; it may bee you begin at firſt to think of the Woman of Canaan, but you do not read thorow; you ſhould again and again look over, look thorow and thorow this Example; content not thy ſelf with once reading or hearing; repeat the ſtory again. Remember the Doctrine a ſecond and a third time. Hee takes a Copy beſt, who eyes it moſt; and that ſoul will beſt imitate this Woman of Canaan, who reflects upon, and conſiders her Example often.
Thirdly and Laſtly, Strengthen your hands as much as may bee. My Beloved, a cold hand ſhall I ſay, or a cold heart, will write but very poorly: if you do not warm your hearts with ſome other good conſiderations, you will not write well. I will give you one general warming heating word to conſider, that you may write after this Copy, that you may carry your ſelves thus well. As long as you have a heart to carry; Nay, but to indeavour to carry it well to Chriſt; Chriſt cannot carry it ill to you. In this ſenſe I tell thee, if thy indeavours bee112humbly and heartily to carry it well to Chriſt; Chriſt cannot carry it ill to you. I read once it is ſaid of Chriſt, viz. John 4.4. That hee muſt needs do ſuch a thing, hee muſt needs go thorow Samaria. There was a poor Woman of Samaria hee muſt bring home. And it is ſaid, in 2 Tim. 2.13. If wee beleeve not, yet hee abideth faithful, and cannot deny himſelf. Truly, there is a muſt in ſome things upon Chriſt; and there is a cannot, which may ſafely bee ſpoke of the Lord Jeſus. Hee muſt bee kinde, and hee cannot deny himſelf in that. After our humble holy waiting hee muſt ſpeak; and hee cannot conceal his grace from thoſe that (as this Woman) addreſs themſelves to him; And therefore it is certain (and warm thy fingers, hand and heart (that thou mayeſt write the better) with this conſideration) that while you carry it thus (as I opened) unto him; Hee cannot continue ſtrange to you, but muſt, and will appear as you expect and deſire. Remember it, and rejoyce in it; I ſay unto you from my Maſter, that albeit the Lord Chriſt may delay, and demur, yet at laſt hee will ſpeak to us, and do for us. I need not ſend you to any man, but onely to women, to aſſure you of this, who are upon record in Scripture, as preſidents for this purpoſe. I intreat you to remember, that there are three Women in the New Teſtament to whom Chriſt ſhewed much mercy, though at firſt hee ſeemed not to minde them.
The one is in Luk. 7.37. One that is called a ſinner, ſhee came and ſate down at his feet, and wept, but hee did not ſeem to minde her.
The other is the Woman that had the bloody Iſſue, in Luk. 18. And the
113Third is this Woman of Canaan. Here are three Women, whom Chriſt at firſt did not ſeem to minde, yet hee dealt with them very well at laſt; And, Bee yee comforted in this confidence, Hee will deal as well with you, as ever hee did with them. Chriſt is ſtill the ſame in love and kindneſs; Oh that wee could bee the ſame with this Woman of Canaan in her carriage! And thus I have done with that particular, viz. how the Woman did behave her ſelf; hereafter wee ſhall ſee how ſhee ſped, and what was the happy Concluſion of all.
Then Jeſus anſwered and ſaid unto her, O Woman, great is thy Faith: bee it unto thee, even as thou wilt. And her Daughter was made whole from that very hour.
AS the dawning day after ſome long and dark night; And as the cooling winds in the midſt of ſome great and ſcorching heat; ſo are theſe words of our Lord to the Woman of Canaan, very comfortable, and very refreſhing. The man that hath lain toſſing all night, with what joy doth hee entertain the dawning of the day? and the Traveller that is ſpent with heat, with what eagerneſs doth hee ſuck in the cool breathings of the wind? Now, ſuch was this ſpeech of Chriſt to the Woman of Canaan in this place. They were as a day dawning, and as a cool refreſhing to her ſoul. By this ſpeech (my Beloved) no doubt, no doubt, but this poor Woman was now marvelouſly refreſhed, and as much as her ſoul could want or wiſh, ſhee had from the Lord in theſe words, as wee ſhall ſee afterwards. Then Jeſus anſwered and ſaid unto her, O Woman, great is thy Faith; bee it unto thee even as115 thou wilt. Theſe words have the laſt particular which I noted in this ſtory; Namely, the Iſſue or the Concluſion that Chriſt made with this Woman. The beginning was very ſad, A poor Woman, at the feet of Chriſt, begging much, but ſeeming not to bee heard; but behold the iſſue is very good. That Jeſus Chriſt that anſwered her not a word, anſwers her now many words, and many comfortable words; Oh Woman, great is thy Faith: bee it unto thee, even as thou wilt, &c.
There are two things you may obſerve in this Anſwer of Chriſt here.
Firſt, You have here, Chriſts Commendation of her Faith. And,
Secondly, You have Chriſts Condeſcention to her deſire.
Firſt, You have Chriſts Commendation of her Faith. O Woman, great is thy Faith. Thou art not onely a Beleever, but a great Beleever; thou art no more a Woman of Canaan, but a Woman of Iſrael; no more a Dogg, but a Childe; Great is thy Faith.
Secondly, You have the Condeſcention of Christ to her deſires, Now that is held forth in two things.
Firſt, More Generally.
Secondly, More Particularly.
Firſt, More Generally, Bee it unto thee even as thou wilt. Oh great word! a word exceeding the Womans wiſh; Our Lord (as his manner is) exceeds her requeſt. The poor Woman would have been glad of a crumb, and by this word my-thinks Chriſt•ids her go to the Table, and cut what ſhee would, take not onely crumbs, but what peeces ſhee pleaſed.
Secondly. Hee doth particularly grant her particular116 requeſt about her Daughter. For her Daughter was made whole from that very hour.
There were three Queſtions which truly my thoughts did ſuggeſt when I conſidered theſe words, and they were (if I may ſo ſay) they were in my own heart to make in the reading of theſe words. And I ſhall propoſe them with the Anſwers thereof, being they are Queſtions not of ſtrife, but of much edification. The
Firſt Queſtion is this, The Lord commends this Woman for her Faith, Wherein doth her Faith appear?
Secondly, Why doth the Lord ſay to her, Bee it unto thee even as thou wilt? And
Thirdly, Why was the requeſt ſhee made firſt, granted laſt?
Queſt. 1. The Lord ſaies to her, Woman, great is thy Faith; why, wherein did the Womans Faith appear? Shee prayed (that wee read) ſhee cryed (that wee read) ſhee worſhipped (that wee read) but it is not ſaid ſhee beleeved. Shee doth not ſay as hee, I beleeve, Lord help my unbeleef. How then doth Chriſt ſay, Oh Woman, great is thy Faith?
Two Anſwers I ſhall give.
Anſw. 1. The Lord Jeſus Chriſt doth know that which wee cannot ſee. That may, and doth appear to Chriſt, which oftentimes doth not appear to us. Hee needs not that men ſhould tell him, for hee knows all things, &c. John 16.30. The Woman needed not to tell Chriſt that ſhee did beleeve, for Chriſt himſelf ſaw it. The Lord Jeſus Chriſt doth obſerve that in us, which wee do not many times obſerve in our ſelves. In the laſt day, when the Lord ſhall judge both the righteous and the wicked, hee will rell the righteous, they did this and that thing, which117 they did not know, as that ſpeech intimates, When ſaw wee thee naked, and cloathed thee? Matth. 25. The Lord can ſee a few Names in Sardis, and a little ſtrength even there, where the heart can ſcarce finde any thing; Therefore minde it by the way, and do you (O poor of the flock!) (that fear your own Faith) I ſay, do you hear, and rejoyce, Jeſus Chriſt can ſee Faith in us, when many times wee cannot ſee it in our ſelves; that is light to him which is in the dark to us.
Anſw. 2. Mark this Anſwer, You muſt diſtinguiſh between the real beeing, and the extrinſical, or explicite appearance of Faith. Things may bee really and eſſentially, which are not viſibly, and explicitely: And the Scripture takes notice of ſome things that are really, though not explicitely. As now in Job, Job 1.5. Peradventure my Sons have ſinned, and curſed God in their hearts; That is, implicitely they may do it. So the Lord takes notice of thoſe things that are in us (i. e. real and true, though it do not appear in the formalities thereof.) That poor Woman, in Luk. 7.50. had Faith, though there was no formal profeſſion of it. Chriſt hath a diſcerning eye, hee can ſee what is in us, even as in the root, before the bud, or fruit appear. Hee can, and doth know what is in us radically, though wee do not ſo viſibly, and expreſly make it out. Now ſuch was this Womans caſe. Though here is no explicite Confeſſion, or Profeſſion of Faith, yet ſhee did that which is Faith implicite. And in this Woman there was real Faith, which did act her in this addreſs to Chriſt; as you will ſee if you conſider it; for what is Faith? Faith is the coming of the ſoul to Jeſus Chriſt: Shee comes. Faith is the caſting of the ſoul upon Chriſt ▪118 Shee caſt her ſelf upon Chriſt. Faith is a reſting on Chriſt, without a word of evidence or aſſurance: The Woman doth ſo. You may by this ſatisfie your ſelves then in the firſt queſtion. This Woman did beleeve, though ſhe did not in ſo many words expreſs it; ſhee ſhewed it, though ſhee did not ſpeak it. But then in the ſecond place,
Queſt. 2. Why doth our Lord ſay unto her, Bee it unto thee even as thou wilt?
Take a double Anſwer to this likewiſe.
Anſw. 1. The Lord Jeſus ſaw that this Woman did want more things than one. Jeſus Chriſt ſaw all her wants, and all her wiſhes too, though ſhee did not expreſs them. That place in Romans 8. is known to all of you, but the 27. verſe is not ſo often taken notice of. And hee that ſearcheth the hearts, knoweth what is the mind of the ſpirit, becauſe hee maketh interceſſion for the Saints, according to the will of God. The ſoul ſighs, and groans by the Spirit, and many a time the ſoul doth not know his own ſighing; who ſhall know it? why, Hee ſhall know it that makes interceſſion; this is particularly ſpoken of Jeſus Chriſt. The Spirit helps thee to ſigh, and thou canſt not tell thy own ſighs; Jeſus Chriſt can tell what it means, I ſay, Jeſus Chriſt knows; for that place is to bee underſtood particularly of Chriſt, for it is hee that maketh interceſſion, as it is there expreſſed. It is a Scripture which may much ſtay our hearts; Chriſt knows what wee want, even then when wee cannot tell our ſelves; onely in the general, ſigh. Minde it, Oh my Beloved you go to Jeſus Chriſt with one word, and a many ſighs, the Lord will anſwer all your ſighs, and will ſay, Bee it to you, not onely as you ſpeak, but as you groan, and as you ſigh too.
119Anſw. 2. The Lord Chriſt loves to ſhew his bounty in rewarding any ſouls, for any delay. Iſa. 61.7. for your ſhame you ſhall have double; And Zechariah 9.12. Turn yee to the ſtrong hold, yee priſoners of hope, even to day do I declare that I will render double unto thee. Upon theſe accounts it was that our Lord doth not anſwer this Woman with a particular word, take what you come for; but in a general way, bids her take all things, any thing which ſhee could deſire; take what thou wilt, as thou wilt. But to proceed to the laſt Queſtion. The
Third and laſt Queſtion is, Why doth the Lord give this in the laſt place? Her Daughter was made whole. One would have thought this ſhould have been the firſt word; Woman go thy way, thy daughter is whole; but firſt hee ſpeaks of her Faith, and then to her ſouls deſire. Why doth Chriſt ſo? that is the Queſtion.
Anſw. Now the Anſwer hereunto is eaſie, and it may bee this. Our Lord Jeſus is wiſe and gracious, and therefore (knowing what wee need moſt, and what is beſt to beſtow upon us) Hee doth ſtill give that firſt which is moſt neceſſary, and which is the chiefest. My Beloved, I pray remember it. The Lord loves to give the beſt mercies firſt; her Daughter was poſſeſſed with a Devil, but that was but a corporal infirmitie; her own ſoul was more under the power of the Devil, and the deliverance of that moſt needful; therefore hee gives the more neceſſary thing firſt. O my Beloved, you have a wiſe Chriſt, a good Chriſt, hee will ſatisfie particular deſires, but hee will firſt do the beſt things. Indeed Chriſt reacheth us to begg the beſt things firſt. Seek yee firſt the Kingdome of Heaven, and therefore firſt pray, Thy Kingdome120 come. But wee are ignorant, and apt to miſtake; wee often ask the beſt things laſt. Now Chriſt will give the beſt firſt, Therefore hee begins to ſpeak to the Mothers ſoul here, before hee mentions her Daughters diſtemper. But let this ſuffice for theſe Queſtions. To come to the words, there are many Points obſervable from this place; Particular Notes I ſhall take in by the by, and therefore ſhall not touch upon them. Neither ſhall I preſs the words too hard, there is no need of it. This Text, like a brave hony-comb, drops out in three things, like hony without any preſſing.
Firſt, Obſerve here, What it was that carried the Woman on, and thorow all this while, (what bladder kept his Woman from ſinking.) It was Faith. O Woman, great is thy Faith.
Secondly, Obſerve, What rich bounty is here; here is glorious Grace, rich Grace; Have what thou wilt. And then,
Thirdly, Obſerve, That ſhee hath a particular grant of her ſpecial requeſt, her Daughter was made whole. It is the ſecond thing I do principally aim at, but ſhall ſpeak of the two other.
And firſt, Obſerve from the firſt, That it is true Faith alone that carries the ſoul thorow all difficulties, and diſcouragements, in the way to Chriſt. I ſhall not bee large in the handling of this Point. I have often ſpoken of Faith, and the work of Faith, as it doth receive Chriſt; how that is performed, &c. therefore I ſhall confine my ſelf to the Text, and the boundaries of it, to ſhew that in all the difficulties the ſoul meets withall in coming to Chriſt, Faith bears the ſoul up under all. And pray mark what I ſay, I ſay, true Faith nor ſtrong Faith, neither do I ſay121 a degree of Faith, but a true Faith. It is true, this Woman had great Faith (and ſhee needed it, for ſhe had great difficulties) but the Point lies poſitively thus, Faith, if it bee true, it is that, and that alone, that carries up the ſoul above all difficulties, and diſcouragements in its coming to Chriſt. I ſuppoſe I need not tell you that there are difficulties, in the way of coming to Chriſt. This Woman knew there were difficulties, and diſcouragements, but what carried her thorow, did her Patience carry her thorow? (ſhee had that) did her reverend eſteem of Chriſt carry her thorow? (ſhee had that) did the pinch of her wants carry her thorow? No, Chriſt doth not ſay, Oh Woman! great is thy patience, or great is thy eſteem of mee, or great is thy want; But, O Woman, great is thy Faith: It was the Womans Faith that carried her thorow theſe difficulties. I will demonſtrate this Doctrine by ſome inſtances; and therefore I ſhall mention ſome of the difficulties which are in our way to Chriſt, and ſhew how that it is Faith, and Faith alone, by which the Lord doth uſe to help us againſt all theſe difficulties. Now therefore I pray minde it, and you may moſtly obſerve in our-coming to Christ, There are four waies from whence our difficulties, and diſcouragements do ariſe; and you will ſee, that true Faith alone will carry the ſoul thorow all theſe.
The difficulties ariſe thus, from
1 Self.
2 Satan.
3 The World.
4 Christ himſelf may do that ſeemingly, which may, and doth make it difficult to come unto him. But now yet ſee as to each, how Faith carries the ſoul thorow all theſe.
122To begin with the firſt, which is Self, that comes in to oppoſe us. And pray good people look about you, your ſelves are the greateſt hinderances to keep you from Chriſt; now what ſhall carry us up above our ſelves but Faith? by Faith Moſes denies himſelf. And ſaith Chriſt, Whoever will come after mee, muſt deny himſelf; how ſhall hee do it? nothing but Faith will do it. I will give you but an inſtance of it; Self doth hinder coming to Chriſt two waies.
1 Either by too much diffidence.
2 Or too much confidence. One while it is too high, and will nor ſtoop to come to Chriſt; Another while too low, it cannot bee raiſed up to ſuch a work; Sometime Self is arrogant, and proud, what, I go to Chriſt? not I, I can ſhift well enough, &c. Other while it is diffident, and fearful, and crieth out that it is not fit, or able, not is it meet for his ſoul to go, &c. Well, yet for all this I pray mark, it is Faith makes Self go, notwithſtanding all this. For, as to the Pride of ſelf, Faith brings in ſo clear a light of the excellency, and neceſſity of Chriſt, that ſelf-confidence is put to ſilence. And the high thoughts are brought down by the obedience of Faith, and ſo carried to the obedience of Chriſt. Hee that beleeves the teſtimony which God gives of Chriſt in the Goſpel, muſt ſtoop and bow; and Faith helping the ſoul in that buſineſs, carries the ſoul out of proud Self, ſo as that arrogancy ſhall not hinder the ſouls coming and cloſing with Chriſt. And for diffidence, and the working of Self that way, why Faith doth evidently carry the ſoul over that hinderance. For Faith ſeeth the arm of Chriſt ſtretched forth to receive the feeble ſoul. Faith tells the weak heart that Chriſt will come to it, if it cannot go to him. Faith aſſures123 the ſoul that Chriſt will inable it to imbrace himſelf. Faith ſhews Chriſt as able and willing to create a hand and heart in us to receive, and to take hold of himſelf. When Self cries but childe-like. I am weak, and ſame, and cannot go to Chriſt, then (mark it) Faith ſaies, true, thou haſt no leggs, but hee that bids the man ariſe, gives him feet; Faith ſaith, thou haſt no ſtrength, but hee that bids thee beleeve, will make thee beleeve. What did carry Abraham above and againſt himſelf? It is ſaid, Rom. 4.19. Being not weak in Faith, hee conſidered not his own body now dead, when hee was about an hundred years old, neither yet the deadneſs of Sarah's womb, &c. Faith raiſeth up the ſoul, and carries it on to Chriſt, even notwithſtanding the ſouls nothingneſs. Faith incourageth the ſoul to go, although it bee empty; Faith ſaith, though Chriſt bee a great King, yet a poor ſoul may come to him without a preſent. In a word, Faith levels the mountains, and fills the Vullies; it carries the ſoul on its way to Chriſt, notwithſtanding any hinderance from Self. Self ſhall not keep off where Faith is, the ſoul denies Self, and goes to Chriſt. But then to proceed,
Secondly, Satan hee binders. And remember it, Satan doth more oppoſe your going to Christ, than hee doth oppoſe your leaving of ſin. If thou wilt leave thy fin, Satan will bee content ſo thou wilt but truſt to Self, and not go to Chriſts Grace. But when once the ſoul oppoſes ſin, and goes to Chriſt, then Satan oppoſes; now what ſhall help and carry on the ſoul, and ſtrengthen the oppoſed ſoul to oppoſe Satan? In Epheſtans 5. ſaith the Apoſtle, Above all take the ſhield of Faith, whereby you ſhall bee able to quench the fiery darts of the Devil. Let Satan do his worſt,124 Faith will carry on the ſoul, it will quench his darts, and tread upon his devices, and ſweetly ſtrengthen the heart to cloze with the Lord Jeſus, in deſpite, and in defiance of Satan, and all his hinderances. But then,
Thirdly, the world, that oppoſes too. The world hinders the ſoul, by ſaying, what, will you go to Chriſt, and leave my pleaſures, and leave my riches, and my honour, & c? Now, what carries up the ſoul above the world? why the Apoſtle tells, 1 John 5.4. And this is the victory that overcometh the world, even our Faith, And then,
Laſtly, Christ himſelf ſeems to oppoſe. The Lord doth not ſpeak, and that is ſad; and ſometimes hee doth ſpeak, and that is as ſad. For (as wee formerly noted) hee ſeems to ſpeak harſhly, and Chriſt may ſeem to deny, and reject the ſoul in its approach to him. Now what ſhall carry up the ſoul, when Chriſt himſelf ſeems to put back? nothing but Faith. It is obſerved, that it was Faith carried up Job to go to God; it is therefore very obſervable that Job doth oftentimes profeſs his Faith in God. As in Job 13.15. Though hee kill mee, yet I will truſt in him; it is a known ſpeech. But that expreſſion in Job 19. makes it more evident what carried him up to God; you have very ſad expreſſions in that chapter, intimating how God himſelf ſeemed to oppoſe Job. Hee hath overthrown mee, verſe 6. And hee hath ſtript mee of my glory, verſ. 9. Yea, Hee hath deſtroyed mee, on every ſide, and hath kindled his wrath againſt mee, verſe 10, 11. Now what ſhall carry Job up? See verſ. 24, 25. I know my Redeemer liveth, and oh that this profeſſion of my Faith were written on a Rock for perpetual remembrance. It is as if hee ſhould ſay,125 My friends, my diſpuring-friends, do not break my heart with arguments, you oppoſe, and God oppoſes too; but this carries mee up, I have a Redeemer, and I know that my Redeemer lives, &c. Had Job no other grace but Faith? Yes, You have heard of the Patience of Job, but yet Jobs Patience failed. Had hee not Humility? Yes, Hee that could lay his mouth in the duſt at firſt, and ſay, Naked came I into the world, and naked muſt I return; Certainly Job had Humility alſo, but it was not that which ſupported him. Had hee not Prayer? without doubt Job had a praying ſpirit, and did call on God again and again, as hee often intimates; But yet it ſeemeth••ayer failed, and therefore hee is charged by Eliphaz with neglect of it, in Job 15.4. Thou reſtraineſt Prayer, thou doſt leſſen Prayer, thou doſt diminiſh Prayer; ſo the word ſignifieth.
I but mark, though Patience failed, and Humility and Prayer failed; yet Faith carries Job thorow all; Yet I will beleeve and truſt. I pray obſerve, whatever Grace, or Gift, you have nothing will carry you thorow difficulties and diſcouragements in your way to Chriſt, but onely Faith; It was the Womans Faith that kept her up all the while. And it is that, and that alone, which carries every ſoul thorow all hinderances (as well as thoſe which I have hinted) unto Jeſus Chriſt. So you ſee the demonſtration of the Point; to come to the next thing then.
You will ask mee the Reaſon, Whence is it that Faith ſhould thus bee the onely Grace to carry up, and carry out the ſoul, in the midſt of all difficulties, in going to Chriſt. I will name very briefly theſe two heads of Reaſons.
The firſt is, From the appointment of Faith by God.
126Secondly, The operation of Faith in us.
Theſe are the two great pillars of this Truth.
Firſt, From the appointment of Faith by God. My Beloved, Faith doth therefore carry us out thorow all, becauſe it is that Grace that God alone hath appointed. Read the Goſpel, or the Prophets, and you will finde them ſpeaking of theſe two great Truths.
Firſt, That Chriſt is the onely one that is appointed to bring us to ſalvation. (There is no name but his, Act. 4.12.)
Secondly, That Faith is the onely Grace appointed to bring us to Chriſt. You have our Lord ſhortly in one place ſpeaking of both, in John 6.40. And this is the will of him that ſent mee, that every one which ſeeth the Son, and beleeveth on him, may have everlaſting life: and I will raiſe him up at the laſt day. There is a great Queſtion among Divines, Why Faith, rather than Charity, Patience, or Goſpel-Obed•ence, ſhould bee the great inſtrument of Juſtification? And (my Beloved) this is the abſolute Anſwer to the Queſtion, Becauſe God hath onely appointed it. There may bee ſome conjectural Reaſons, why God hath appointed Faith, but the chief Reaſon is, becauſe God hath appointed it. Now Divine Inſtitution being upon Faith, thence it is that Faith doth the work; it is not from any inherent worth in the Grace. (Alaſs! What is the worth of a ſinners hand, to take a glorious Chriſt!) But it is onely from Gods pleaſure, and appointment, that Faith alone ſhall bee the Grace to carry the ſoul to, and help the ſoul in its receiving of Chriſt. God hath appointed no other leggs to carry us, and becauſe hee hath appointed theſe, hee will bleſs his own apointment to effect the work. The Lords appointment makes all things operative: Therefore
127Secondly, The Reaſon is from the operation of Faith in us, by virtue of that appointment. My Beloved, Faith it is a working Grace, and Faith is our great ſtrength in every working Grace; it conveyeth ſtrength unto all Graces.
There is a threefold Operation of Faith to carry the ſoul thorow all difficulties and diſcouragements, in its going to Chriſt, viz. an Inlightening, an Enlivening, and an Embracing work, in the bleſſed buſineſs of cloſing with Chriſt. I will a little open them all three.
Firſt, Faith hath an Inlightening work. An inlightning work, is that which carries a man thorow many difficulties and diſcouragements. In Pſal. 34. you have a fine expreſſion, where David is ſpeaking of his and others ſeeking God, and of their incouragement in that work, ſaith hee, in verſ. 5. They looked unto him, and were lightened; and their faces were not aſhamed; by Faith the ſoul ſees the neceſſity of Chriſt, the inclinableneſs of the heart of Chriſt, &c. and this carries the ſoul thorow all difficulties. Saith Faith, look yonder, there, and there alone, is the rock of ſafety; And if you bee not there, you muſt ſink; this makes the ſoul ſwim amain. And look, ſaith Faith, there is a ſafe Landing. Chriſt (ſaith Faith) ſtands with out-ſtretched arms of power and love to imbrace thee; and Faith realizeth ſuch a fight, evidenceth it to the ſoul, and ſo inabling the ſoul to ſee it, helps the ſoul to go to Chriſt.
Secondly, Faith hath not onely an inlightening work, but an inlivening work. My Beloved, other graces ſtir us up, and put us on to go to Chriſt, but Faith doth onely enliven us. Love and humility doth marvelouſly ſtir up the ſoul to go to Jeſus Chriſt, and128 ſo do other Graces; I but theſe do not feed the ſoul, nor ſtrengthen; there is a great deal of difference between the Whip and the Meat you give the horſe. A whip, a blow, that ſtirs it, but doth not ſtrengthen it. A conviction of need, a fear of hell ſtirs us to go to Chriſt, but it doth not inable us, or inliven us. My Beloved, Faith is the ſtrengthening Grace. The Juſt ſhall live by Faith, Heb. 10. (there ſaith hee) you have need of patience, that after you have done the will of God, yee might receive the Promiſe, &c. Now, The Juſt ſhall live by Faith, 36, 37, & 38. verſes; Do not caſt away your confidence, what then? You have need of patience, &c. doth hee ſtay there? No, but adds, The Juſt ſhall live by Faith. True, you will need patience, if you go to Chriſt; but you will live alone by Faith. Wee need patience to tarry the Lords leiſure; to bear the Lords frowns, to tarry till hee come; but how ſhall wee live in the mean time? Oh, The Juſt ſhall live by Faith. Faith being an enlightening Grace, therefore it is an enlivening Grace; Faith it findes honey (as Jonathan) and Faith it findes a Promiſe, and dips in the finger, and takes a little, and that enlivens and ſtrengthens the ſoul. Nay, Faith, though it bee full of fears, it is a ſoul-enlivening-Grace. Take that inſtance of the Woman with a bloody Iſſue, in Luke 8.44. compared with verſ. 46. It is clear, ſhee had a Faith, and ſhee had fears, and ſhee had virtue. For this Faith full of fears did gather virtue from Jeſus Chriſt: So thy Faith that is full of fears may gather virtue from Jeſus Chriſt, and therefore is it that it carries us thorow all difficulties in our going to Chriſt.
Thirdly, Faith it hath an imbracing work. Theſe all died in Faith, not having received the Promiſes;129 What then, how could they live? but having ſeen them afar off, embraced them, Heb. 11.13. My Beloved, Faith it hath an imbracing work of the Promiſe, and becauſe Faith can imbrace the Promiſe, therefore can it carry the ſoul thorow all the difficulties that it meets with in the way to Chriſt. What is the Anchor at the end of a Cable (one Ship will carry a thouſand Anchors) but one Anchor will hold the Ship, becauſe it hath a faſtening power. Faith is but a little Anchor of it ſelf, I but it hath a faſtening power, and ſo Faith ſtaies the ſoul. In Iſa. 26.3. Thou wilt keep him in perfect peace, whoſe minde is ſtayed on thee, becauſe hee truſteth in thee; becauſe you truſt in God, therefore are your minds ſtayed. Oh Sirs, what ſhall I ſay more, Faith, it is a catching hold of that Chriſt that puts thee off? And becauſe Faith imbraces, and holds him that is ſure and ſtrong, it doth therefore ipſo facto (as wee ſay) in that very thing carry the ſoul to Chriſt thorow all difficulties. Well, I pray minde and meditate a little upon theſe things, for they are of the life and Myſtery of real Chriſtianity. But I will now ſpeak to ſome Uſes of this Point; Therefore to make ſome Application, there are onely three Uſes.
Uſe I Let mee ſay, This Doctrine is profitable for reproof. Is Faith ſuch a Grace? is it Faith that carries the ſoul thorow all? Oh then, bee reproved all who profeſs to beleeve, and yet are ignorant of what Faith is. Why poor ſoul, what ſhall carry thee thorow all, but Faith? and art thou ignorant of that? Is there but one boat to carry us over the Sea? and are wee ignorant of that? Ask, what is your Faith? why, ſaith one, I ſay my I beleeve, I ſay my prayers, &c. Ask another what is your Faith? hee replies, I132 leave my ſins, ſaith hee, &c. this is thy Repentance, but not thy Faith. There are three great parts of peoples ignorance about Faith.
Firſt, Many are ignorant about the ground of Faith. What is the ground of Faith? why, the ground of my Faith is this (ſaith one) I am ſo and ſo mended of what I was formerly, and God hath a little frightened mee, and troubled mee for my ſins, and therefore I beleeve. As if trouble for ſin, and moral amendment, were a ground to build Faith upon; whereas the great, and the precious Promiſes are the onely and alone ground of Faith.
Secondly, Others are ignorant about the Object of Faith. The Object of my Faith is the Promiſe, ſaith one, &c. Now the Promiſe is not the object of Faith; it is true, the object of Faith is in the Promiſe, but the Promiſe it ſelf is not the object of Faith; It is Chriſt in the Promiſe that is the object of Faith; the Promiſes are your spectacles thorow which you ſee Chriſt, it is hee alone that is the object of your Faith, which you are to eye, to look, and to live upon.
Thirdly, Others are very ignorant about the working of Faith, &c. Many know not how Faith works, therefore minde it; The work of Faith is onely to bee our hands, and our feet, to go to Chriſt, and to take Chriſt. It is obſervable, in Heb. 11. That Faith was the life of thoſe worthies there mentioned; ſome did this, ſome did that; ſome went this way, ſome went that way, but ſtill it was all through Faith, and they obtained a good report, but all by Faith; for it was Faith that carried them thorow all. But alaſs, how ignorant are ſome about the working of Faith? Ask, what do you when you beleeve, one ſaith, I ſay my prayers, another, I read the131 Bible, &c. Ah ſouls, you are much to bee reproved, that know not yet what that is, which onely carries the ſoul to Chriſt. Let that bee for reproof.
Uſe 2. It ſerves very much for Conſolation to all thoſe who have true Faith. Bear up thy heart (O Beleever!) with that which is in the heart. The ſoul is ready to ſay ſometimes in the way to Chriſt, what have I to carry my heart up? haſt thou Faith in our Lord Jeſus Chriſt? beleeveſt thou the Scriptures? beleeveſt thou in God? upon the Son of God? &c. then bee of good comfort, thou haſt that which will carry thee thorow. You know the ſtory of Father Jacob, hee muſt go over Jordan, but hee hath no company nor help, nothing but his ſingle ſtaff in his hand, and hee walked all his pilgrimage, forward, and backward, with that ſtaff. O! the ſtaff of Faith, thou who haſt it, thou mayeſt walk thorow a wilderneſs, into the good Land with it. Faith, it is your Jacobs ſtaff, your Moſes Rod, &c.
Object. But saith the ſoul, I fear I have but a little Faith, yea, I fear I have none at all, &c.
Anſw. 1. Thou ſayeſt thou haſt but a little Faith; mark, what ſaith our Lord? If you have Faith but as a grane of Muſtard ſeed, you ſhall ſay unto this Mountain, remove hence, &c. Matth. 17.20. Though thou haſt but a little Faith, it ſhall not fail, it ſhall carry you thorow. It is true Faith doth all this, not thy great Faith.
Object. I but ſaith the ſoul, I do not ſee that I have any Faith at all.
Repl. Why Jeſus Chriſt hee can ſee it, when thou canſt not. The Woman that had the bloody Iſſue had great Faith, though poſſible ſhee ſaw it not. Haſt thou that which that Woman had? haſt thou ſaid132 of all the world, they bee Phyſicians of no value, and doſt thou, though in much fear, come, bee it but behinde Chriſt, perſwaded as ſhee was that Chriſt can, though thou queſtion whether hee will, heal thee? why comfort thy ſoul notwithſtanding thy fear, Chriſt will obſerve, and own thy Faith, as hee did hers.
Uſe 3. If it bee thus, That it is Faith alone that carries the ſoul thus to Chriſt thorow all Diſcouragements, this will then bee profitable for Inſtruction. My Beloved in the Lord, look within you, ſtrengthen Faith. Oh my Beloved, as the love of many waxes cold, ſo the Faith of many waxes weak; but remember, a Chriſt above you, and a Faith within you, is all that which you ought to minde. Chriſt above you will carry you thorow all things to glory; and Faith in you will carry you thorow all to Chriſt. But I pray look to this, look to True Faith. A poor fearful beleever that hath a trembling ſoul at a dying hour, what ſhall relieve it then but Chriſt? and what ſhall carry, and keep the ſoul to and with Chriſt, but Faith? when your ſouls muſt immediarely go to God for Judgement, nothing but Faith will, or can carry you with comfort, or with confidence: againſt a dying hour prepare a living Chriſt, and in order to a clozing with Chriſt, ſtrengthen, Oh ſtrengthen your Faith.
I ſhall give you two Directions. If you would have Faith carry you thorow all, &c.
Firſt, Leave Faith to it ſelf, Let Faith alone. Faith alone muſt do it, and Faith alone can do it. I will tell you how God clears up the thing to mee. You have ſeen a brave work-man, that was to remove ſuch a peece of Timber, and hee by his own skill133 could remove it, but there bee ſome that ſtand by, and will bee helping; when as wee know that they do but hinder him; and ſaith the Artiſt, let mee alone, and I can do it my ſelf; and wee uſe to ſay, let the man alone, you do but hinder him, hee will do it himſelf: So here, let Faith alone in its work, you think to help it, but you oft hinder it. You have ſeen, or heard it may bee, of a man, that being to go over a River, and having two friends with him, one ſaith, it is deep and dangerous, I will go and ſee if there bee any ſhallow place; The other faith, it is good to make a bridge, or boat to go over; Oh but ſaith the man, I can ſwim, and I muſt go, and I will venture, let mee alone, I will ſwim, and never look for bridge or boat. Truly ſo it is here, Faith would go to Jeſus Chriſt, but Reaſon and Senſe will not let Faith alone. Reaſon comes and ſaith, Bee wiſe, beware what you do; If you will needs go to Chriſt (ſaith Reaſon) I will go make a bridge, or invent a boat; then cometh Senſe, and ſaith, I will go look a ſhallow place where you may go over, &c. whereas Faith will ſwim thorow. And ſaith the beleeving ſoul, I muſt venture and ſwim, I cannot bee drowned in a way of ſwiming. Oh Sirs, let Faith alone, and it will ſwim to Chriſt; Senſe and Reaſon do but hinder, not help Faith; Single ſimple Faith doth its work alone; Therefore I ſay, Let Faith alone, do not trouble it with ſuggeſtions of Senſe or Reaſon. But then,
A ſecond Direction is, Let Faith have its perfect work. Therefore (as the Apoſtle faith about Patience, ſo) let Faith have its perfect work. Faith goes at firſt to half a Promiſe, but let it alone, it knows where to fetch a whole Promiſe. Let Faith134 alone, it will go to a Promiſe; for what? for refuge, for help, for all. Faith will go to, and look upon Abraham (as Iſa. 51.2. ) and finde incouragement from him: Nay, it can run back to Adam, and help it ſelf with the thoughts of his experience; let Faith have its courſe, and it will carry you to every Promiſe and Example to incourage you. If it have its perfect work, it will gather ſtrength from all the Word of God, to help you in your work of cloſing with Chriſt. I beſeech you in theſe Directions ſtrengthen and labour to incourage Faith. O ſoul, minde it, ſtorms and trials may come, and then you will need afreſh to run to Chriſt: Look to your leggs, your Faith, it is that muſt carry you. If death come, death and doubting will come together; now remember what muſt carry you thorow, nothing but Faith. Truſt to no parts, duties, &c. onely truſt to the Lord in the way of Faith. I ſhall conclude with two things.
Firſt, Woe to thee poor ſoul (whoever thou art) that wanteſt Faith. I do not ſay, woe to thee that art a poor man, nor woe to thee if thou beeſt mean in the world, nor ſay I, thou art a ſick or weak man, and therefore woe, No, No, But art thou an unbeleever, a ſoul without Faith? then woe indeed to thee. Ah, woe bee to that man that wants Faith; for without Faith it is not poſſible to pleaſe God, or to go to Chriſt; and how ſad is the ſtate of that ſoul that can do neither? Woe to all unbeleevers.
Secondly, Bleſſed are you that have Faith; I ſay not that have ſo great a Faith, but Faith, true Faith. I ſay, Bleſſed are you that beleeve, you that do beleeve, though but a little, yet your little Faith will do this great work, it will keep you from drowning,135 it will carry you to Chriſt. That little Faith Peter had (for all his fears) kept him up from ſinking. I remember what our Lord ſaid to Nathaniel; who beleeved, as I may ſay a little; Beleeveſt thou? thou ſhalt ſee greater things than theſe, John 1.50. Do but go on beleeving, and thou ſhalt ſee greater things than yet thou haſt ſeen. Two things your Faith will do.
Firſt, It will bee your Leggs to carry you to Chriſt, and that thorow all difficulties; ſo you ſee it did this Woman. And,
Secondly, It will (if I may ſay ſo) Compel (as it were) Chriſt to entertain you after all denials. Ah ſouls, what a glorious entertainment did Chriſt give this poor Woman at laſt. Well, therefore ſtrengthen Faith, and that will help you to do as this Woman did; and then you ſhall in the Iſſue ſpeed, even as ſhee did. But of that in the next.
Then Jeſus anſwered and ſaid unto her, O Woman, great is thy Faith: bee it unto thee, even as thou wilt, &c.
YOu have ſometimes ſeen, or at leaſt heard, of a poor beggar, who hath long lain, and loudly cried at the gate of ſome great perſon, and yet never liftened to, never let in; but anon it may bee the Maſter of the houſe himſelf hath opened the door, and ſpake to the man kindly, and dealt with him very comfortably; how was the face of this beggar lightened, how was his heart refreſhed! juſt ſo, Nay, greater than ſo was the heart of the Woman of Canaan cheared, when our Lord anſwered and ſpake unto her the words that I have read. Shee had as it were lain long, and cried loud, and begged hard, and no anſwer, but now at laſt the Lord anſwers, and the Lord anſwers ſweetly, Oh Woman, great is thy Faith: bee it unto thee even us thou wilt. The laſt day wee came to this verſe; in it I told you wee had the laſt particular of the ſtory of the Woman of Canaan, which holds forth the bleſſed concluſion, which our Lord137 doth make with this poor Woman. After I had hinted and reſolved three queſtions, I told you there were three particulars, which in an eminent manner are remarkable in this place.
The Firſt, wee did diſpatch then, and that was this, The Grace which did carry on, and carry out this poor Woman in all this addreſs, it was her Faith. And thence wee noted this Doctrine.
Doct. That it is onely Faith which can carry the ſoul thorow all difficulties and diſcouragements in the way to Chriſt. Onely Faith.
Remember it Sirs, ſome of you have a little knowledge, and others of you have a great deal of Profeſſion; ſome of you talk much, and the pooreſt thinks (it may bee) as well of himſelf, as hee that ſaith moſt; but remember, whatever you know, talk, or think, nothing will carry you to Jeſus Chriſt but Faith; you may have fine words, and good wiſhes, but alaſs, wording, and wiſhing is not coming to Jeſus Chriſt. Why this Woman had other gifts, and other graces; ſhee had much humility, and ſhee had much patience, and ſhee had a fine gift of prayer, &c. yet it is not ſaid, Woman, much is thy patience, or great is thy love, ſtrong are thy prayers, but oh Woman, great is thy Faith, &c. Wee did open the point at large, and preſſed it upon you in the Application in divers particulars, which I ſhall not add unto, or repeat. Onely I beſeech you, my Beloved, let this abide upon your hearts; ſtreng then Faith. When you come to dye, you will then ſee a need of Chriſt (if you do not now) and if you have not a living Faith, you cannot have a living Chriſt, and then is your ſoul dead before death. Faith is another kinde of thing than the world is aware of;138 wee hardly know the notion now, but wee ſhall never bee able to know the preciouſneſs of it, as indeed it is precious, but by the experience of it: Now the greateſt experience of Faith is ſeen in that bleſſed buſineſs of going to Chriſt. In that wee have this experience of the uſe, power, and price of Faith, that whatever wee have, and pretend unto, nothing but ſincere, ſingle Faith, will carry us unto Jeſus Chriſt. But I proceed.
The ſecond thing (which indeed is the principal thing) is this. The kindneſs of Chriſt now to this Woman. You ſee his commendation of her Faith; well now, mark his condeſcenſion to her; how much doth Chriſt condeſcend to this poor Woman? hee condeſcends to talk with her; commends her Faith, and complies with her wiſhes to heal her Daughter, &c. Oh bleſſed condeſcenſion! The Obſervation from the whole will bee this,
Doct. That however the Lord Jeſus may deal at firſt, with poor ſouls that come to him, in the iſſue hee will deal very kindly.
Or if you will, wee ſhall expreſs the Obſervation to prevent miſtakes thus,
That all thoſe who truly come to Chriſt, ſhall in the iſſue finde his carriage to bee very kinde, howſoever at firſt it may ſeem very ſtrange.
You ſee the Doctrine lies full in the words; wee have opened in the ſtory already, how ſtrangely Chriſt did carry it at firſt to this poor Woman; but how ſweetly doth hee carry it at laſt? Sorrow and weeping may bee for a night (ſaith David, Pſal. 30.5. ) but joy comes in the morning. Oh my Beloved,139 it may thunder and lighten, and bee tempeſtuous in the beginning of the day, and yet it may prove a fair ſun-ſhiny day after. Firſt coming to Chriſt may have clouds, and darkneſs, but the latter part ſhall have light and life. This point is very comfortable, certain, and clear in this inſtance. It is comfortable in all its branches; and it is certain in its bottoming (this example being a ſure bottom to build the Doctrine upon.) And you will ſee it clear alſo, if you will but minde the terms in which I expreſs it. Now there are two terms I keep in the Point, that I would deſire you to minde.
The firſt relates to the perſons that are conſidered in this Point. And the
Second relates to the thing it ſelf.
The firſt relates to the perſons that are conſidered in this point. And they are all thoſe that truly come to the Lord Jeſus. My Beloved, there are two ſorts of perſons who live under the ſound of the Goſpel, that I cannot think upon but with a ſad heart. The one are thoſe who never ſo much as pretend to go to Jeſus Chriſt. Notwithſtanding all Chriſts tenders of himſelf, notwithſtanding all their own need of him; upon no account, one or other, do they ſo much as pretend to go to Jeſus Chriſt. Some are enemies, and oppoſire to very profeſſing of coming to Jeſus Chriſt.
Secondly, There is another ſort that pretend to go, but go neither rightly nor truly; They do not truly come to the Lord Jeſus; you have a type of both theſe, and their miſerie, Matth. 22. in the parable of the Wedding. There were ſome that would not go to the Wedding-ſupper, and there was another hee went, but hee went without his Wedding-garment; why now, how did the Lord deal with them? for140 the one it is ſaid, in verſf. 7. Hee ſent, and miſerably deſtroyed them with his armies. And for the other, It is ſaid, hee found him out, and caſt him out into utter darkneſs. Therefore minde it, all you that have heard of Jeſus Chriſt, all you that talk of Jeſus Chriſt, if you do not go at all, or if you do not go aright, this point doth not concern you: I do not ſay Chriſt will deal well with you; alaſs! you deal ill with him, and hee will deal ſadly with you. It is onely thoſe that truly go to Jeſus Chriſt, that this point deals withall. The Woman of Canaan came to him truly, and ſhee came to him rightly alſo; ſhee came to him (as appears here in this ſtory) as to the Meſſiah, the Son of David; and ſhee comes with great humility (ſhee worſhips him) with great reſolution (ſhee would not bee put off) but above all ſhee came with a good Faith; and this Woman ſo coming, though the Lord dealt ſtrangely with her at firſt, yet hee concludes kindely with her at laſt.
The ſecond thing I put in the point is, That in the iſſue, and at laſt, Chriſt will deal kindly with them that rightly come to him. I do not ſay, at firſt hee will do it; (No, at firſt hee may ſeem to bee ſtrange) but at laſt, in the iſſue, hee will bee kinde. Chriſt will not preſently, it may bee, grant our requeſt, but in the iſſue hee will. I will open it thus.
There is a Threefold Iſſue, or end, in which all that come to Chriſt ſhall experience his kindneſs.
The firſt is, the Iſſue of the Act of comming it ſelf.
Secondly, The Iſſue of our whole life. And,
The third is, The Iſſue and End of all things.
Now in one of theſe three Iſſues, all that come to Chriſt ſhall finde him deal kindely with them.
141Firſt, In the Iſſue of the Act of coming it ſelf. I pray mark this, Coming to Chriſt is an action made up of many ſteps; wee do not at once come to Jeſus Chriſt. There is the Agreſs, Ingreſs, and Pr••reſs in every going.
The Agreſs, or Addreſs to it.
The Ingreſs, The firſt ſetting upon it.
And then the Progreſs, The going on in it.
Poſſibly when thou doſt firſt ſet up a reſolution of going to Chriſt, hee will not come in and give thee an anſwer; poſſibly when thou haſt ſet thy foot in the way, and gone a good way, hee will not come and ſpeak kindly to you; but by that time you are come up to Chriſt fully, then you ſhall finde Chriſt will deal kindly with you. The ſoul doth not at firſt fully come up to Chriſt; it is a great while ere the ſoul doth fully come off from fin, ere the ſoul doth fully come out of Satans power, ere hee doth fully come up to the propoſals of Jeſus Chriſt. Now, do not wonder if Jeſus Chriſt do not deal kindly with you, till the Iſſue of the whole Act; but in the Iſſue of the Act, when it is compleated, then you ſhall finde him deal kindly with you. You are now, it may bee (poor ſoul) treating with Jeſus Chriſt, and as it is in a treaty of peace between differing ſtates, there are ſome preliminary treatments, all is not preſently concluded as ſoon as it is preſented. There are demurs, and debates, and there are ſeeming breakings off, and departures; no compleatings, but as it were for a while complementings: It is ſeldome ſeen, that at firſt all things are fully concluded upon; But when the Treaty is perfected, then you have the ſound of Trumpets, and the noiſe of Drums, and all the expreſſions142 preſſions of joy that may bee. It hath been ſaid of old, that comming to Chriſt it is a Marriage Act, and ſo indeed it is. Now there are not compleat Acts of kin•neſs, till the whole Marriage bee conſummate; Therefore, though Chriſt may carry it ſtrangely at firſt, yet in the Iſſue, when the Marriage is conſummate, then you ſhall finde Chriſt complying, and ſhewing himſelf kinde.
Secondly, There is (that which wee call) the Iſſue of our life. And my Beloved, at Death, the Lord Jeſus Chriſt will ſmile upon many a ſoul, who have gone ſoftly in the bitterneſs of their ſpirits all their daies. Mark the juſt man, and behold the perfect man; For the end of that man is peace, Pſal. 37.37. Though you have clouds, and darkneſs upon you all your daies, and though Jeſus Chriſt doth ſeem to carry it roughly to you, through the whole courſe of your pilgrimage; yet when you are actually going into the good Land, then you ſhall ſee Joſhuah going before you. Many that have had fears and terrours all their life time, yet at the end of their life, when they have been going out of the world, they have had joy, and comfort. The ſtory of Mris. Drake is known, ſhee had many terrours, much ſadneſs, no ſmiles from Chriſt all her daies; till at laſt, when ſhee came to dye, a little before her death, Chriſt dealt ſo kindly, that ſhee went out of the world in an extacy, and raviſhment of ſpirit, full of peace, and full of joy; triumphing in the Lord; ſo that in the Iſſue of our time and life, wee ſhall finde Chriſt kinde, however hee is at firſt to us. But then
Thirdly, Or elſe in the Iſſue of all things. When all things ſhall bee wrapt up, by a final End and Iſſue put to them, then Chriſt will ſhew himſelf143 kinde, however ſtrange hee did ſeem to carry it to poor ſouls before. You read of a day (in Mal. 3.17. ) in which the Lord will make up his Jewels, and then you ſhall return, and diſcern between the righteous and the wicked, &c. And Matthew 25. there Chriſt ſpeaks very ſweetly, when the Lord ſhall ſay to thoſe on his right hand, Come yee bleſſed of my Father, inherit the Kingdome prepared for you, &c. Then hee ſhall ſay to this poor man, and woman, thou didſt mourn after mee all thy daies, thou didſt wait upon mee all thy life, and though I ſeemed to carry it ſtrange, thou wert ſincere; Come yee bleſſed of my Father, inherit the Kingdome prepared for you, &c. I do obſerve that this carried up the heart of Job, in Job 19. I know that my Redeemer liveth, and hee ſhall ſtand at the latter day upon the Earth, and then in my fleſh I ſhall ſee him, &c. This Text in Job is worth its weight in Gold upon many accounts. That, that Jeſus Chriſt that is now at the right hand of the Father, Job many thouſand years ago ſaid, hee ſhould know upon the Earth, and though hee ſet him up as a mark to ſhoot at then, yet hee knew at laſt hee would deal kindly with him. Well then, I pray put all together; Perſons truly comming to Chriſt, in the Iſſue, either of the Act of coming, or of their Lives, or of all things, ſhall finde this to bee a certain Truth, that Chriſt will deal ſweetly with them, however now hee may ſeem to carry it ſtrangely. And (my Beloved) I ſhall not need to bring any other inſtance to prove it, than this inſtance in the Text. Never was any ſo ſtrangely dealt withall, as the Woman of Canaan, and yet what a bleſſed Iſſue doth hee make with he•? Oh Woman, great is thy Faith, bee it unto thee even as thou wilt, &c.
144There are onely two things that I aim at in the explication of the point. And,
The firſt is to ſhew you wherein the kinde cloſe of the Carriage of Chriſt in the Iſſue ſhall appear to poor ſouls, however at firſt hee may carry it ſtrangely. And
Secondly, The ground of this. Wee ſhall begin with the firſt; And I ſhall out of this inſtance of the Woman of Canaan, ſhew you how kindly Chriſt will carry it at laſt, in the Iſſue, though hee carry it roughly at firſt. Pray obſerve this ſpeech, Jeſus anſwered and ſaid unto her, &c. I remember in the book of Ruth, when Boaz had eſpied Ruth, and talked of her to his ſervants, hee ſpake to her himſelf, in verſ. 8. and what ſaith ſhee, in verſe 10. Shee fell upon her face, and bowed her ſelf to the ground, and ſaid unto him, Why have I found grace in thine eyes, that thou ſhouldeſt take knowledge of mee, ſeeing I am a ſtranger? It was a marvelous act of kindneſs, that Boaz ſhould take knowledge of her to speak to her. Juſt ſo mee thinks it was here; Chriſt at firſt talks to his ſervants of this Woman, hee did not ſpeak at firſt to her, but to the Diſciples of her. But now, although before the Lord did not ſeem to take knowledge of this Woman, yet I ſay, now the Lord is ſo kinde, as hee turns to her, and takes notice of her, and hee ſpeaks exceeding kinde to her. Oh Woman, great is thy Faith, bee it unto thee even as thou wilt, &c. Let us open it a little.
Here are three Parts.
Firſt, Oh Woman, great is thy Faith.
Secondly, Bee it unto thee even as thou wilt.
Thirdly, At the ſame hour her Daughter was made whole.
145Firſt, Hee anſwered and ſaid unto her, O Woman, great is thy Faith. My Beloved, wee muſt open this by degrees; and it is very much which is here contained. For,
Firſt of all, Hee anſwered and ſaid unto her. O bleſſed kindneſs! that Jeſus Chriſt that before anſwered her not a word, hee now opens his lips, and vouchſafes to ſpeak to her. David, who knew what an act of kindneſs this is, ſets it forth, both in the Negative, and in the Affirmative. Negatively, ſpeaking of his enemies, in Pſal. 18.41. They cried, but there was none to ſave them; even unto the Lord, but hee ANSWERED THEM NOT. And Affirmatively, ſpeaking of himſelf, in Pſal. 118.5. I called upon the Lord in diſtreſs; the Lord anſwered mee, and ſet mee in a large place. Oh my Beloved, it is an act of kindneſs that Chriſt will ſpeak. Let not my Lord bee angry, ſaith the ſoul, do but ſpeak to mee. Oh it is mercy and kindneſs, when the Lord breaks his ſilence, and doth but ſpeak to us. Why now Chriſt you ſee ſpeaks to the Woman. And it is ſaid, Jeſus anſwered and ſaid unto her, hee anſwers his Diſciples before, about her, but did not ſpeak to her; now hee ſpeaks to her. Remember you not the expreſſion, in Cant. 8.13? Thou that dwelleſt in the Gardens, the Companions hearken to thy voice: cauſe mee to hear it. Oh, ſaith the poor ſoul ſometimes, Bleſſed Lord, thy Companions hear thy voice; Angels that wait upon thy Throne, they hear it; and the Saints in the Sanctuary, they hear it; and I am without knocking, Lord let mee hear thy voice. Here is the firſt ſtep, that hee vouchſafes to ſpeak to her.
Secondly, Hee ſaith unto her, Woman, &c. how146 ſoft is this language? Now hee doth not ſpeak to her in a rough manner, but Woman. My Beloved, you know what is ſaid of Job; Then the Lord anſwered Job out of the whirlwind, who is this that darkens words of wiſdome, without knowledge? Job 38.1, 2. But behold the Lord hee anſwers in a ſtill voice, hee ſpeaks as a man to a woman. By Beloved, had the Lord ſpoken louder, it may bee it would have broke her; the Lord will ſpeak to poor ſouls in a ſtill voice. I remember a prayer of Job, Job 13. about verſe 20. Onely do not two things unto mee: then will I not hide my ſelf from thee, withdraw thine hand far from mee; and let not thy dread make mee afraid, &c. And it is worth our conſidering, becauſe it will open what wee are upon; hee doth as it were capitulate with God, and hee makes but one Article, Let not thy dread make mee afraid; As if Job ſhould ſay, Lord, if thou wilt but take away thy dread, if thou wilt not ſpeak in thy Majeſty, as a great God, then ſpeak Lord. That this is the meaning, appears by Elihu his interpretation of it, in Job 33. about 6, & 7. verſes. Behold, I am, according to thy wiſh, in Gods ſtead: I alſo am formed out of the clay. Behold, my terrour ſhall not make th•e afraid, neither ſhall my hand bee heavy upon thee. Job was afraid to hear God ſpeaking (as wee ſay) in high language; and therefore deſired God to forbear it. Why you ſee, Chriſt doth here forbear high words, hee now ſpeaks to this woman in a low, and loving manner, even as a man to a man, or a woman to a woman; Hee anſwered and ſaid unto her, Woman. Without doubt this familiar word, and way of ſpeaking to this Woman, did much chear her heart; and ſhee might hereupon ſay (as Ruth did to Boaz, when hee ſpake familiarly147 to her) ſaith Ruth in the ſtory, Ruth 2.13. My Lord hath comforted mee, and hath ſpoke friendly unto mee. It is much mercy that Chriſt will give us an anſwer: But it is much more mercy, that hee will give us a ſoft anſwer. You know the ſtory of Eliah, God ſaith, hee would ſpeak to him, but hee came in a whirlwind before hee came in a ſoft anſwer; but Eliah was a ſtrong man, and could bear what wee cannot. If Chriſt ſhould not ſpeak to a poor heart in a ſtill voice, but in a whirlwind, alaſs, it would over-power the ſoul; Therefore it is that Chriſt ſpeaks as a man to his friend, yea, as a Father to a childe; ſo you know hee did uſe to ſpeak. Daughter, bee of good chear; Son, bee of good chear. And thus wee finde it in other places, the Lord ſpeaks friendly, Zach. 1.13, And the Lord anſwered the Angel that talked with mee, with good words, and comfortable words. If Jeſus Chriſt do not ſpeak at all, or if hee do ſpeak, yet if it bee not comfortable words, wee count it ſtrange and harſh; and ſo it is, and may bee (as wee have ſhewed at firſt) But ſtill know now for all this, whatever hee ſaith at firſt, yet at laſt hee will ſpeak comfortable words.
Thirdly, Chriſt condeſcends yet, and ſpeaks more kindly; for, hee owns, acknowledgeth, and commends this poor Womans Faith. Mark it, Oh Woman great is thy Faith. Why here is our third ſtep. The Lord Jeſus eyes and owns her Faith, and that is a great act of kindneſs. Poor ſoul! Thou lyeſt at the feet of Chriſt, thou ſayeſt, I have deſire, but no hope; I have fear, but no faith (thou that art full of fears) yet the Lord will call thee (for all that) Releever, hee will ſpy out, and acknowledge thy Faith, and148 call thee a Daughter of Abraham, as here, Woman, great is thy Faith. It is the kindneſs of Chriſt, hee will eſpy our gold, under much droſs; our little coal of fire, under many embers; Chriſt will do for us, as for the Church of Philadelphia, Rev. 3.8. ſaith Chriſt, Thou haſt a little ſtrength, and haſt kept my word; Or as hee ſaid in that ſame chapter to Sardis, A few Names are among you. O how doth Chriſt ſpeak to this Woman now at laſt! Mark it, and ſee, is not the language altered? Chriſt at firſt ſpake to her as a Woman of Canaan, calls her upon that account (as ſome call Turks and Infidels) Dogg; but now hee ſpeaks to her as a Daughter of Abraham (for ſo are beleevers called, in Gal. 3.7. ) ſaith the Apoſtle, Know yee therefore, that they which are of Faith, the ſame are the children of Abraham. In this ſpeech, Chriſt tells her in effect, Shee is an Iſraelite. Once it was (poor ſoul) a ſtranger, an enemy, a Canaanite, a Hittite, ſuch were the words in which Chriſt at firſt did as it were ſpeak to thee. Well, but yet ſtay a little, and thou ſhalt hear Chriſt ſpeaking in kinder language, hee will yet call thee Son, Daughter, Saint, Friend, in a word, no more a Canaanite, but at laſt Chriſt will ſpeak to thee as an Iſraelite; and ſay of thee, as of Nathaniel, Behold an Iſraelite, in whom there is no guile. I Pray minde it, it is an admirable diſcovery (this) how kinde Chriſt will carry it at laſt. Whatever ſin hee charges in a ſpirit of conviction at firſt, yet alwaies at laſt hee will acknowledge our Faith, I ſay, our faith, and love, and whatever is good in us. I appeal to you (O experienced ſouls!) are not you afraid to own your own faith? One while your unbeleeving fears, another while the humble working of your hearts, will149 not let you ſee your own Grace; I but you have a kinde Chriſt that will take notice of it, and own it; though thou bee a Canaanite in thy firſt addreſs, and in thine own account (and Chriſt may ſeem therefore to deal harſhly with thee) yet ſtill (I ſay) in this hee will at length bee kinde, and ſhew it in eyeing and acknowledging any good, every Grace that is in thee. But I proceed unto the next thing here in Chriſts ſpeech.
The fourth, which is, Great is thy Faith. Hee doth not onely own, but honour her Faith. Oh my Beloved! what an act of kindneſs is this commendation of Chriſt? Praiſe is a fruit of love, a ſign of love; why my beloved. Jeſus Chriſt will deal ſo kindly, that hee will praiſe you at laſt. Hee doth now praiſe this poor Woman, whom hee ſeemed to ſleight before. And though Chriſt may at firſt ſeem to ſleight and deſpiſe us, yet at laſt hee will not only own, but honour us. And this is certainly his kindneſs. How kindly did hee deal with the poor Woman, in Luk. 7? hee was entertained by a Phariſee, and had large entertainment, yet how doth hee turn himſelf to the Woman, and how kindly did hee deal with her? Hee commends not the Maſters Feaſt, but the Womans Faith. Nay, hee ſeems to reproach the Phariſee that invited him, and to exalt, and honour the poor ſinner that came unto him. Her Love and Faith are very much praiſed by Chriſt there, (verſ. 46, 47, 50.) Oh Sirs, that Jeſus Chriſt that you go unto, truly, however at firſt hee may ſeem not to own you, much leſs to honour you; at laſt hee will both own, and honour you. Look as Jeſus Chriſt will deal ſeverely with painted Sepulchres, Hypocrites, ſo hee will deal ſweetly with ſincere Beleevers. That is one part of150 this kinde ſpeech, wherein our Lord deals very kindly, though at firſt hee ſpake to her harſhly.
The ſecond part is, Bee it unto thee even as thou wilt. Wee may ſay of theſe words, as one of the Antients ſaid of ſome others; They are wonders, and not words. Oh how doth the Lord condeſcend in kindneſs now to this poor Woman of Canaan, when hee ſaith, Bee it unto thee even as thou wilt. Once hee ſaid, I am not ſent but to the loſt ſheep of the houſe of Iſrael. Once hee ſaid, It is not meet to take the childrens bread, and give it to Doggs, But how well is the world mended with this poor creature? Now the Lord doth not hint, that hee was not ſent to her; but hee calls her beleever. Now hee doth not tell her, ſhee ſhould not have childrens bread; but now hee bids her take what ſhee would. Once it may bee (poor ſoul) Jeſus Chriſt ſaid this to thy conſcience, Thou art a Rebel, (deſerving no mercy) at another time it may bee hee ſaid this; Thou art a filthy perſon (and not yet prepared for mercy) I but at laſt Chriſt will no more mention guilt or filth, but hee will ſay to thee, Rebel, There is a pardon; And to thee, polluted ſinnet, There is purging and cleanſing; yea, hee will ſay to thee, poor ſoul, There is Mercy, All Mercy, Any Mercy; what thou wanteſt, what thou wilt, there it is, &c. As it is in this expreſſion here to this Woman of Canaan. I will open this too, in two or three ſteps. Bee it unto thee even as thou wilt.
Firſt, How fully doth the Lord spenk to this Woman? Pſal. 81.10. Open thy mouth wide, and I will fill it. Woman, take to the full as much as thou wilt; As if our Lord Chriſt ſhould ſay, Woman, Thou art a poor Woman of Canaan, and art in want;151 and I have a rich Treaſure; it is unſearchable; go to the Mine, take what thou wilt. Woman, I ſee thou art a poor hungry ſoul, and I am Manna, and bread from Heaven, come to mee, and take as much as thou wilt. Woman, thou haſt made but one Petition, but I ſee more in thy heart, take what thou wilt. My Beloved, the Lord Jeſus Chriſt hee gives like himſelf, very largely to poor creatures; Hee ſatiſfies their ſouls even to the full. David at laſt could ſing ſuch a ſong as this is, Pſal. 103.3. Bleſs the Lord, Oh my ſoul, who forgiveth all thine iniquities: who healeth all thy diſeaſes, &c. You that lye hungring at the gate of Chriſt, and cry, bread Lord, a Morſel Lord, yea, a C•umb Lord; Chriſt will ſay, There is a whole Loaf, bee it to thee as thou wilt. It was the ſpeech of a dying Saint, that lived long full of ſorrow; I am now as full of joy as my heart can hold. See Zach. 9.12. Turn yee to the ſtrong hold, yee priſoners of hope; even to day do I declare that I will render double unto thee. Good now minde it (poor ſoul) it may bee Jeſus Chriſt may ſhut thee up in priſon, yet there thou wilt bee a priſoner of hope; I but what ſhall you have at laſt? Hee will render double unto thee. All the Lords children at laſt, they ſhall have double: So it was with Joſeph, hee had hard uſage at firſt, caſt into priſon, &c. but at laſt hee is out, and Governour of all the Land. At laſt Chriſt will deal with you all, as hee dealt with Joſeph. The Lord Jeſus will deal with a bountiful hand, full, heaped up, running over. That is the firſt thing. But then,
Secondly, Bee it unto thee EVEN AS thou wilt; It relates to the Manner eminently, as well as to the Matter. As thou wilt; that is, in ſuch a manner152 as thou wilt. When David came up to Araunah, to have the threſhing-floor, and cattel for a ſacrifice, hee would have them ſo, and ſo; And Araunah ſaid to him, Do what ſeemeth good unto thee, 2 Sam. 24.22. And there is very much in that; The Lords people have their hearts many times ſet upon the manner of their mercy. Deal bountifully with thy ſervant, as thou uſeſt to do unto thoſe that love thy Name, (ſaith David) in Pſal. 119.132. The poor ſoul that lies at the feet of Chriſt, would have mercy, and have ſuch mercy as his Lambs have, that lye in his boſome. Thomas, hee would have a ſign from the Lord, and hee would have ſuch a ſign, John. 20.25. and in verſ. 27. Chriſt condeſcends to him; but a little to open this. One while the ſoul will have Love, I, and it muſt bee immediate Love. Let him kiſs mee with the kiſſes of his mouth, Cant. 1.2. It was a very elegant, and holy alluſion of Bernard, (and therefore I ſhall mention it) There is the kiſs of the foot of Chriſt, and of the hand, and of the mouth of Chriſt, i. e. There are ſeveral ſorts of kinde expreſſions; now the Spouſe ſpecifieth what kinde of Love-expreſſion ſhee would have (as ſometimes the ſoul doth, and may do) ſhee would have, not the kiſs of the feet, but of the mouth, and Chriſt gave it her, as ſhee intimates, verſ. 4. Minde it then, One while thy ſoul will have immediate Love-Tokens, and the Lord will give you as you will. Another while the ſoul cries out, as David in Pſal. 35.3. Say thou unto my ſoul, thou art my ſalvation, &c. The childe will have bread, and it will have it upon the Mothers lap. Another while the ſoul is ready to ſay, Shew mee a token for good, that thoſe that hate mee may ſee it, and bee aſhamed, Pſal. 86.17, 18. 153Oh my Beloved, what infinite love is it in Jeſus Chriſt, that hee ſhould condeſcend ſo low, as to give us not onely what wee will, but as wee will! That expreſſion is very full, in Pſal. 145.19. Hee will fulfil the deſire of them that fear him. The ſoul hath what hee will, and juſt as hee will have it, his whole deſire. And ſo Jeſus Chriſt will do; and therefore bear up your hearts, you that come to Chriſt, hee may deal harſhly with you at firſt, but hee will let it bee as you will at laſt.
Thirdly and laſtly, Bee it unto thee. Chriſt is very poſitive, very peremptory, hee ſpeaks as one reſolved to do. The Lord Jeſus doth not ſay, I will think of it, or I will take it into conſideration, and it may bee it ſhall bee ſo; but hee is poſitive, Bee it unto thee even as thou wilt.
Two things there are that I eye in this expreſſion, Bee it unto thee.
Firſt, It is a Commanding word.
Secondly, It is a Creating word.
Firſt, It is a Commanding word. Bee it unto thee.
The Lord doth as it were command, and ſay, Woman, I have commanded that it ſhall bee ſo. In Pſal. 42.8. Saith the Pſalmiſt there, The Lord will command his loving-kindneſs in the day time, and in the night his ſong ſhall bee with mee. The poor ſoul, while it is in the world, it muſt deal with means, as well as with grace; and the ſoul is ready to ſay, will the means give out? Juſt as the poor petitioner that deals with a Lord, but hee deals likewiſe with ſome of the Officers, though the Lord grant his requeſt, yet hee doubts whether hee ſhall get it our of the Officers hand; why, ſaith hee, I have commanded it.
154Remember, and rejoyce in this hint, O poor heart! who hopeſt Chriſt is free, but doubteſt what means may do. Poſſibly thou haſt ſaid this, I have good hope the Lord will ſpeak kindly to mee, but will the Ordinances give it out too? why, ſaith God, I have commanded it, it ſhall bee ſo; Bee it unto thee.
My Beloved, Jeſus Chriſt at laſt will ſay, I command every Ordinance, every Creature, every word thou readeſt, that it bee to thee as thou wilt. Time was at firſt, that Chriſt carried it ſo, as nothing did ſubſerve you, or yeeld unto you any reſpect; but when the Lord is reconciled, at laſt hee will command all to bee yours. Time was, when no Man, Means, Creature, Ordinance, had any commiſſion to ſmile on you, or ſpeak well to you, and then it was ſad; But at length Chriſt will give a word, ſend a Commiſſion to all, and command them, ſaying, Bee it ſo and ſo to ſuch a poor ſoul, as it will, as it wiſheth.
Secondly, As there is a Commanding, ſo there is a Creating Power in the Word; and that is much. Beleever! Beleever! though the Lord carry it at firſt like a man aſtoniſhed, hee will create mercy at laſt. As in the Creation of the world, God ſaid, Let there bee light, and there was light. &c. So in Iſa. 57.7. ſaith God, I create the fruit of the lips, peace. The Lord that creates light out of darkneſs, peace out of trouble, ſweet out of bitter; Hee will create for thee; bee it light unto ſuch a ſoul; ſuch a ſoul wants light, and there is light created for him; ſtrength, bee thou created for him, &c. I remember the Apoſtle Peter doth exhort Beleevers, as their laſt refuge, to eye the creating power of Chriſt, and act155 Faith upon him, not onely as a Redeemer, but as a Creatour. In 1 Pet. 4.19. Saith hee, Commit the keeping of your ſouls to him, in well doing, as unto a faithful Creatour. Soul, if Creating Mercy can help you, bee confident Chriſt will put it forth at length; there ſhall bee another fiat, another let there bee, this or that, for ſuch a ſoul, and that with creating influence in it. And oh! how kindly doth Chriſt carry it now at laſt, that hee commands all, and will create (rather than fail) comfort for this poor Woman, Bee it unto thee even as thou wilt. Thus have wee in Chriſts ſpeech to this Woman ſeen (as in a glimpſe) what his laſt dealings will bee with thoſe that come to him; And is not this enough to confirm your hearts, that at laſt Chriſt will bee kinde, however hee is at firſt? But I proceed to the other thing here in Chriſts Carriage to this Woman.
Thirdly, Her Daughter is made whole the ſame hour. Poor Creatures, you are full of unbeleef, and I muſt ſay to you, as John ſaid, Theſe things are written th•t you might beleeve. Chriſt will deal ſo well with poor ſouls, that at laſt hee will give them their deſires to the full. And that which may bee their requeſt, in an eminent manner, more particularly, will the Lord Chriſt give them that. I pray mark it a little thus. The ſoul wants many mercies, wiſhes all, but it hath ſome particular pinch for the preſent, &c. Now that ſhall bee given in to the ſoul. You have a fine expreſſion to import the condeſcention of God to particular mercies, in Pſal. 21.2, 4. Thou haſt given him his hearts deſire; and haſt not with-holden the requeſt of his lips. Hee asked life of thee, and thou gaveſt it him, even length of daies156 for ever and ever. Why my Beloved, you that wait upon the Lord, and truly come to him, know and remember, however hee carries it, as if at firſt hee will grant nothing, yet at laſt hee will grant every thing; and in particular, that Mercy, that particular ſpecial Mercy, which thy heart is drawn forth to mention before the Lord. Oh, ſaith the ſoul, I would have all ſin dead, but let this ſin dye. Now the ſoul ſhall have his this thing; In this thing the good Lord bee merciful to mee; why the Lord will in that thing bee kinde. Let the ſoul ſingle out its particular requeſt! Oh in this matter, in that childe, in this cauſe, &c. And hee ſhall finde Chriſt at laſt will come down to that very thing. But I ſhall ſpeak to this in the laſt Sermon by it ſelf, therefore I will not urge it here. Onely now put all together, and tell mee if the point bee not certain, That Chriſt at laſt will deal very kindly with ſouls that truly come to him: however at firſt hee may ſeem to deal harſhly. What could the poor ſoul wiſh more than ſhee had? hee ſpake kindly; now hee doth what ſhee will, and as much as ſhee will; now her Daughter ſhall bee whole in a moment, &c. This is all I ſhall ſay for the demonſtration of the point. There are ſome Objections to bee anſwered, I ſhall at this time mention one.
Object. I but will the ſoul ſay, This is a particular example; and particular examples they are not foundations for general concluſions. Here is a Woman of Canaan, and the Lord deals well with her, what is this to mee? For,
Anſw. Beloved in the Lord, know this, That every example of Goſpel-grace, is not ſo particular, but that it is a general pattern. All this was written that wee157 might beleeve. And you know what the Apoſtle ſaith, in that ſame, Rom. 15. and the beginning; Theſe things are written for our learning, &c. Do not ſay, This was a Woman of Canaan, and I am a poor other kinde of creature; Know, this was written for thee. In 1 Tim. 1.16. ſaith Paul there, That in mee firſt Jeſus Chriſt might ſhew forth all long-ſuffering, for a pattern to them ▪ which ſhould hereafter beleeve on him to life everlaſting. If the Woman of Canaan were alive, ſhee would ſay, I was a pattern for thee; ſhee would ſay, Chriſt dealt thus with mee firſt, to ſhew how hee would deal with other poor creatures afterwards. Let this bee an anſwer. But then the
Second Anſwer is this, The account upon which ſhee had this grace, it was not particular, but common. A particular thing, with a particular account, is too ſtreight to bee made a general Rule, but a particular example, upon a general account, may bee made a general Rule; remember that. Now this mercy was given to her, not upon any perſonal, particular account, but upon a general account; what is that account? Woman, great is thy Faith. Shee hath this mercy, not as a Woman, nor as a Woman of Canaan, nor as ſo and ſo ſpeaking, but as a Beleever. Now upon this Reaſon, Becauſe the Lord dealth thus with her upon the account of Faith; where-ever there is true Faith, the Lord will deal thus. It is the particular argument of Rom. 4. The Apoſtle proves, that Abrahams Juſtification was a general type to others. How doth hee prove it? becauſe it came to him by Faith. The ſtrength of the Argument lies thus, Abraham was not juſtified as ſuch a man, upon any perſonal account, but becauſe hee was a beleever;158 and therefore hee argues, that all beleevers ſhould bee juſtified as hee was. Therefore do not ſay, it was a particular example, it is a pattern, and it is upon a general account.
There are onely two words of Application I ſhall make at preſent.
Firſt, I will gather one terrible Conſequence from all this conſolatory diſcourſe. And,
Secondly, I ſhall gather one Rational Caution from the whole.
Firſt, I ſhall gather a terrible Conſequence from all this. When mercy is preached, and comfort is held out, wee have many ſnatch for it, that have nothing to do with it. And while I would comfort a Son or Daughter of Abraham, I would not ſtrengthen the hands of any in ſin; Well then, ſinners, hear, and fear; Look about you (as I uſe to ſay) for certainly, As Jeſus Chriſt will deal kindly with thoſe that truly come to him, at laſt: So hee will deal exceeding terribly with thoſe, who notwithſtanding all his good carriage, carry it ill to him. If Jeſus Chriſt, (Man or Woman) will deal well with that ſoul, that did tarry long, becauſe it tarried out to the end, then hee will deal ill with thee (whoever thou art) who notwithſtanding all his good carriage to thee, dealeſt perverſly with him; though hee wooes you, and beſeeches you now, yet at laſt hee will deal terribly with you; at laſt there ſhall bee two in one bed, the one ſhall bee taken, and the other left. Verily, my Beloved, Look as mercy and kindneſs will oblige the heart of Chriſt to bee kinde to waiters, and commers at laſt; ſo the juſtice and wrath of Chriſt, will, as it were, ingage Chriſt to bee dreadful to Rebels, and impenitent ones at laſt. 159Husband! thy Wife came to Chriſt, and waited on him long, Chriſt will in the iſſue bee kinde to her; But thou ſtandeſt it out ſtill, art a Rebel to this day, Oh tremble to think what Chriſt will do at laſt. Hee will judge, and condemn, and deſtroy thee upon whom hee hath waited long, and who yet at laſt wouldeſt not come in.
The Jews are a ſad example of this terrible Conſequence that I am upon. The poor Canaanites that Chriſt dealt ſo ſeverely withall (all the Prophecies of the Meſſiah were ſealed books to them, &c.) at laſt in the fulneſs of time Chriſt comes, and hee ſpeaks mercy to the Gentiles; but how doth hee deal with the Jews? the Jews that hee had been kinde to, becauſe they came not in, hee turns away from them to the Gentiles.
Now therefore I beſeech you look about you, Chriſt hath been dealing well with you many a day, beleeve it, the Lord will deal harſhly with you that ſtand it out, and deal ill with him. As hee will bee merciful at laſt to the home-commers, ſo will hee bee cruel (and yet juſt) to you that have, and do ſtand it out to the laſt all your daies. Conſider this then, you that forget Chriſt, leſt the Lamb prove a Lion to tear you in peeces, that yet continue in your ſins and impenitence.
A ſecond word; I beſeech you let mee give you all, one Rational Caution. If the Lord will deal ſo well at laſt, then pray now bee ſo wiſe, as not abſolutely to conclude againſt this Truth. Is there a poor Woman of Canaan before the Lord, that hath had many a frown, and many a hard put off; many a frighting without, and fear within? Beware how you conclude againſt everlaſting mercy;160 for Chriſt may bee kinde at laſt. That which I would preſs, is in alluſion to the 77. Pſalm, about the 7. verſ. Will the Lord caſt off for ever? and will hee bee favourable no more? &c. I obſerve that good man did never poſitively ſay ſo, but onely hee questions it; and before hee comes to conclude, in verſ. 10. hee ſaith, It was his infirmity. Thou ſayeſt, ſhall I cry, and never bee heard? ſhall I beg bread, and not have a crumb? know, that the Lord that hath a deaf ear at first, will have a hearing ear at laſt. Therefore it is but a reaſonable requeſt, you that are waiting upon the Lord, it is but a reaſonable thing I beg of you; Do not ſay the Lord will never bee gracious. I ſhall inlarge it more hereafter. But my thinks a Queſtion is put now, and I will in a word anſwer it.
Queſt. But what ſhall I do in the mean time? I think the Lord will bee good at laſt, but I ſhall ſtarve in the mean time?
Anſw. Pray look once more into the ſtory of Joſeph, Joſeph carried it very roughly at firſt, but hee carried it well at laſt; but what do they do in the mean time? Why they ſhall have bread to carry them unto their home. The Lord Jeſus is every way Joſeph, before hee doth reveal himſelf, and deal kindly with you, you ſhall have bread to live upon. Though the Lord ſeem to carry it ſtrangely now, hee will do as Joſeph did, Give you bread to ſupport you in your journey. Look into the Scripture, there is bread enough for you. Never did the Lord let any periſh, but hee gave them ſufficient to carry them up; and to ſupport them even in the way, beſide the beſt, and abundance, which is kept till laſt. Therefore lift up thy hanging down hands, and ſtay thy ſoul even at161 preſent; Jeſus Chriſt will give in neceſſary, ſecret ſupplies, before hee reveal himſelf in the open, ample manifeſtations of his grace. You ſhall (even while in the Journey, and the wilderneſs) have a Viaticum, travelling neceſſaries; and at the end, you ſhall have the full poſſeſſion and inheritance of the Milk and Hony in Emanuels Land. This I have proved, and ſhall next time give you grounds for it.
Then Jeſus anſwered and ſaid unto her, O Woman, great is thy Faith: bee it unto thee, even as thou wilt, &c.
THat all Perſons, Conditions, Affairs, are expoſed to alteration and change, is a truth no leſs ſweet in ſome reſpects, than bitter upon others. Indeed, my Beloved, upon ſome accounts it is our miſery that wee are mutable, but withall, upon other accounts it is our happineſs, that things ſhall not (as wee ſay) ſtand alwaies at one ſtand. This preſent ſeaſon, though it bee ſharp and cold, an alteration will follow, and a warmer ſeaſon will come. Our very bodies, though ſometimes weak, yet a change doth come, and wee are rendered ſtrong. And as it is thus with us in corporals, ſo, bleſſed bee God, it is thus with us in ſpirituals. Though for a time wee may lye under the wrath of man, and the frowns of God, yet a change will come; for God hath ſaid, Hee will reſtrain the wrath of Man, as it is, Pſal. 76.10. and for his own anger hee will take it away, ſo hee promiſeth, Hoſea 14.4. Though for a time this Woman163 of Canaan was under the frowns of Chriſt, though hee ſeemed to take no notice of her, yet behold what a change is here, hee that before would not anſwer her a word, doth now anſwer her many words, and many comfortable words. Hee anſwered and ſaid unto her, Oh Woman, great is thy Faith, bee it unto thee even as thou wilt. Wee are now come to the laſt thing in the ſtory of this Woman of Canaan, and that is the conſideration of that concluſion, that Jeſus Chriſt doth here make with her. And you may remember the Obſervation wee did draw forth the laſt day, was this, Viz.
Doct. That all thoſe who truly come to Chriſt, ſhall in the iſſue finde his Carriage to bee ſweet and gracious, however at the firſt it may ſeem rough and ſtrange.
Wee did then open the Point, and did go a good way in the confirmation of it. There were onely two things which I ſaid I would ſpeak to in the Amplification of the Doctrine.
Firſt, To ſhew you wherein Jeſus Chriſt would appear ſweet and gracious in the end, howſoever hee may carry it at firſt to poor ſouls.
Secondly, Whence this ſhould come to paſs.
Now, for the firſt of theſe, Wee told you wee need go no further than the inſtance of the Text. And wee did then indeavour to ſet out the kindneſs of Jeſus Chriſt to the Woman of Canaan. Now here are many words to ſet it forth.
Firſt generally, Hee anſwered and ſaid, Oh Woman, great is thy Faith.
Secondly particularly, Bee it unto thee even as thou wilt. And then,
164Thirdly, Hee doth particularly grant her particular requeſt that ſhee had made. And from that hour her Daughter was made whole. I did then ſpeak to thoſe diſtinctly.
Two Objections there lye againſt this inſtance, which being cleared up, wee will come to the Reaſons of the Point.
Object. 1. The firſt Objection was this; But this inſtance of the Woman of Canaan ſeems to bee ſo rare, that it doth not concern us.
To that wee ſaid two things.
Anſw. 1. That all Goſpel-inſtances of Grace (I intend not inſtances of miracles, and extraordinary favours) are perpetual examples for after ages. And,
Anſw. 2. This kindneſs of Chriſt to the Woman of Canaan, was not upon any perſonal, or particular account, but upon a general account, namely, her Faith. But there is another Objection to bee cleared up, and that is this.
Object. 2. But though this example bee not ſo particular as to ſhut us out, Yet
Secondly, There are ſome things in it ſo extraordinary and ſpecial, as that wee cannot look for the ſame things in our caſes. To this I ſhall ſay two things.
Anſw. 1. That however, ſome things indeed here may bee extraordinary, (and ſo not to bee expected) yet as to the MAIN of all things, wee may expect the like. This is certain, that thoſe favours that God hath ſhewn in any one age, to any of his children, though they might have ſome particular circumſtance, wherefore wee may not expect the ſame, yet in the general, (and by proportion) wee may expect the ſame. As in the inſtance of Joſhua, The165 Apoſtle makes the kindneſs of God to Joſhua, a general example, in Heb. 13.5. Bee content with ſuch things as yee have, for hee hath ſaid, I will never leave thee nor forſake thee. Now wee cannot expect in a particular way, as Joſhua did. In like manner, the ſame Apoſtle in the ſame place, doth argue from David, in verſ. 6. And though wee cannot expect ſome rare circumſtances, as David did, yet as to the main, wee may ſay, The Lord is our helper: So though poſſibly wee may not expect ſome particular circumſtances of the kindneſs that this Woman of Canaan had; yet as to the main wee may bee certain to have the like.
Secondly, However wee may not meet with all the particular Acts of kindneſs from Chriſt, that this Woman had; yet, there are uſually theſe three things wherein wee ſhall certainly finde Chriſt to deal ſweetly with us at laſt, however hee may deal with us at firſt. Or, There are three Demonſtrations, wherein the Lord will demonſtrate himſelf to bee kinde to you at laſt, however hee may carry it at firſt.
Firſt, At laſt the ſoul ſhall finde this, that hee will not abſolutely, and peremptorily reject the poor ſoul. Poſſibly thou wilt not finde ſo clear an entertainment, ſo comfortable an aſſurance, as this Woman had; I but this thou ſhalt finde, that Jeſus Chriſt will never abſolutely caſt thee off; hee will never peremptorily deny thee, or caſt thee off. It is very remarkable, hee did not peremptorily ſend the Woman away; though hee did not anſwer her, yet hee did not bid them ſend her away. And this thou ſhalt finde, that though Chriſt may not ſeem to anſwer, yet hee will not abſolutely deny; though hee may ſay, It is166 not meet thou ſhouldeſt have mercy, yet hee will not deny chee mercy. That ſpeech is an eternal Truth, in John 6.37. Him that cometh to mee, I will in no wiſe caſt out. I remember an expreſſion that wee have in the Prophecy of Iſaiah, which I think is miſtook, and therefore I ſhall mention it. Iſa. 50. at the beginning, Thus ſaith the Lord, Where is the bill of your Mothers divorcement, whom I have put away? &c. The meaning I take to bee this, That though God did as it were ſeparate Iſrael from himſelf for a while for ſin, yet hee did not divorce them; hee did never give them ſuch a bill, as upon the account of which they might conclude I am divorced. And that which I gather from it, is this, that at laſt the ſoul ſhall not bee able to produce a bill of divorcement from Jeſus Chriſt. No, ſoul, whoever thou art, take this for a certain comfort, Chriſt will not wholly caſt thee off, hee will not at laſt bid thee bee gone, though at firſt hee may not preſently entertain thee. This is one thing.
And then ſecondly, Howſoever Chriſt may deal with thee at preſent, for thy comfort, yet at laſt hee will inſure thee of everlaſting ſalvation. Poſſibly now hee will not give thee bread (ſo much as thou wouldeſt have) but yet hee will abſolutely ſave thy ſoul, and have mercy upon thee to all eternity. Therefore, this is that Chriſt ſaith, in John 6.39. This is the will of him that ſent mee, That of all which hee hath given mee, I ſhould loſe nothing, but ſhould raiſe it up again at the laſt day. There lies this for certain, At the laſt day, Jeſus Chriſt will raiſe up all thoſe that come to him. Now this is ſpoken not of a bare corporal reſurrection, but of a reſurrection to life. It is ſpoken of ſuch a reſurrection,167 as is peculiarly the portion of true Beleevers. Chriſt will at laſt raiſe up all Beleevers to life, and glory, albeit hee may not ſeem to carry it in this life to the poor ſoul, as it deſires. So that is a ſecond thing which wee may conclude in the general, about Chriſts kindneſs to us, however in ſome particulars hee may not deal with us as with others.
A third thing wee ſhall bee ſure to finde at laſt, is this, That Jeſus Chriſt will give us ſomething ſufficient to ſupport us, though not, it may bee, to ſatisfie us in all our deſires. Howſoever the Lord may ſeem to put us off for a while, and make as if hee would not give us a Morſel; yet ſecretly hee will give ſupports to the ſoul, as in Pſal. 138.3. In the day when I cried, thou anſweredſt mee; and ſtrengthenedſt mee with ſtrength in my ſoul. Secret, ſufficient ſoul-ſtrength, ſhall certainly bee given in by Jeſus Chriſt, however hee may carry it at firſt; at laſt the ſoul ſhall bee able to ſay, All the while Chriſt did frown upon mee, I had ſome ſecret ſupports given: So that though the example bee rare, and though ſome things in it bee extraordinary, yet in theſe three particulars every ſoul at laſt, ſhall finde Chriſt will carry it kindely, however at firſt hee may carry it ſtrange.
To come now to give an account of the Reaſons of the point. There are many Reaſons, which (if need were) wee might dilate upon. I ſhall onely name theſe four or five.
The firſt Reaſon whence it comes to paſs that Jeſus Chriſt will deal thus kindly at laſt, Is taken from God the Father. My Beloved, that ſame Will, Command, and Commiſſion which Jeſus Chriſt hath received from the Father, and which hee is careful168 to obſerve, is the great reaſon of this Carriage of Jeſus Chriſt. I pray mark it a little, Chriſt coming into the world, hee comes not onely as our Saviour, but as his Fathers Servant; and this hath an influence upon the heart, and upon the hand of Chriſt in all his carriage to us. This, i. e. That hee comes as the Fathers Servant, and becauſe God the Father will have him do thus, and thus, therefore to bee certain hee will do it. As for inſtance, doth Jeſus Chriſt come into the world to dye for ſinners? what is the ground of it? becauſe God the Father hath given him in Commiſſion ſo to do: So, will not Chriſt break the bruiſed Reed, nor quench the ſmoaking Flax, as it is propheſied hee will not, Iſa. 42? Why this is the Reaſon, becauſe hee is his Fathers Servant, as it is there, verſ. 1. and God hath charged him that hee ſhall not break the bruiſed Reed, &c. And ſo in this particular, Jeſus Chriſt will at laſt deal kindly with all that truly come unto him, becauſe this is the will of him that ſent him. This is particularly the reaſon, in John 6.37, 38. (a Scripture that you may look upon as the foundation of your Faith, but I wiſh you did well underſtand what you did build your Faith upon) All that come to mee, I will in no wiſe caſt off; What is the reaſon? Mark the 38. verſ. For I came down from Heaven, not to do my own will, but the will of him that ſent mee. When you act your Faith upon Jeſus Chriſt for his kindneſs, I pray look to God the Father likewiſe, and this will further ſtrengthen your Faith. The poor ſoul is ready to ſay, why ſhould Jeſus Chriſt receive mee? why ſhould Jeſus Chriſt carry it kindly to mee? what is there in mee? nothing. But there is another ground, there is the will of him169 that ſent him; there is the Fathers will. God the Father deals well with us for Chriſts ſake; and Jeſus Chriſt deals well with us for the Fathers ſake. So that now my Beloved, when the poor ſoul goes to Jeſus Chriſt, you may imagine that God the Father ſaies thus, Son, deal well with that ſoul, it is my will that thou ſhouldeſt not caſt him off. Indeed in this place, Chriſt doth intimate that hee doth carry himſelf according to his Commiſſion. The Commiſſion that was given to Chriſt, it was the ground of this whole carriage of Chriſt. But here is the Commiſſion, Chriſt hee ſhall not give childrens bread to Doggs; yet if Doggs will come to him, and lye at the Fathers door, it is the will of his Father that hee ſhould not caſt them off.
Secondly, The innate kindneſs and tenderneſs of the heart of Chriſt, is the reaſon of this truth; that hee will deal well at laſt, though hee ſeem to carry it ſtrange at firſt. My Beloved, the Lord Jeſus hath that perſonal renderneſs in himſelf, that if his Father ſhould never have wiſhed him, nor willed him to deal thus kindly with poor ſouls, his own bowels would have put him on to it. Indeed the bowe's of Chriſt are ſo tender, that the tendereſt love is ſet out by the bowels. When Paul would have the Philippians to know how much hee did love them, and long after them, ſaith hee, (Phil. 1.8.) I long after you in the bowels of Jeſus Chriſt.
My Beloved, the Lord Jeſus Chriſt hee hath tender bowels, and becauſe of that it is that hee doth deal tenderly with poor ſouls that come to him. What is the particular nature and notion of bowels in the Scripture? it is this; For a perſon to bee moved at laſt, by the ſenſe of a perſons miſery,170 though at firſt hee may ſeem to ſtand off. You have many notable inſtances of this. That of Joſeph, what was it which made Joſeph deal kindly at laſt, though hee did deal roughly at firſt? In Gen. 43.30. His bowels yearned within him, and that made him to ſpeak kindly to his brethren. O my Beloved, The Lord Jeſus is full of bowels; hee doth pitty many times, when hee is not ſpoken to, as in Luk. 7.13. It is ſaid there concerning a Woman, that Chriſt had compaſſion on her, hee was troubled, for his bowels did yearn towards her. The Lord Jeſus having therefore ſuch tender bowels, thence it comes to paſs, that though at firſt hee may carry it ſtrangely, yet at laſt hee will carry it kindly. This poor Woman of Canaan, once the Lord ſeemed to ſpeak harſhly to her, but his bowels did yearn, and upon that account hee dealt well at laſt.
The third Reaſon in a word is this, Chriſt will carry it thus well at laſt, becauſe in a ſenſe hee is very fearful, and therefore very careful, that none do periſh in a good way, at leaſt through his neglect. My Beloved, Chriſt is fearful of the periſhing of poor ſouls, eſpecially in a good way, and moſt eſpecially through his neglect. Sinners, look about you, if you will rebel, and run away from Chriſt, and wander from him, and periſh, Chriſt cares not; but if thou haſt a heart to look towards God, if thou goeſt after Jeſus Chriſt, and crieſt to him, hee is very fearful leſt thou ſhouldeſt periſh in ſuch a good way. Iſa. 57.16. Saith God there, For I will not contend for ever, neither will I bee alwaies wrath: for the ſpirit ſhould fail before mee, and the ſouls which I have made. If Chriſt ſhould carry it tough alwaies, the ſpirit of the poor creature would fail. If ſo bee you will wander in171 the high waies from Chriſt, then the ſpeech of the Prophet may bee made good, in Iſa. 51.20. Thy Sons have fainted, they lye at the head of all the ſtreets, as a wilde Bull in a Net; they are full of the fury of the Lord, the rebuke of thy God. Yea, but if you come to him, that cries after you in the ſtreets, (as it is, Prov. 1.) If you lye not ſtill, but come at his cry, and upon his call, then will hee pour forth his Spirit on you (as in that place hee promiſeth, Prov. 1.23.) If you periſh in your own neglect to come, ſo it is; but if you come, Chriſt will not let you periſh at his doors. Oh no; The Lord Jeſus will never bee a Dives; a poor Lazarus at Chriſts door, ſhall never periſh there; never did any that lay knocking, and begging for mercy there, go away and periſh for the want of it.
Fourthly, The Lord Chriſt will bee thus kinde at laſt, That hee may ſtop the mouths of all thoſe that are ready to ſpeak hardly of him. My Beloved, if Chriſt ſhould alwaies carry it ſtrangely (eſpecially when the ſould carries it humbly) ſoon you would hear that ſpeech of the man in the Parable; I knew thou wert a hard Maſter. But God is reſolved that never ſhall there bee a witneſs brought againſt him of his hardneſs. This Woman of Canaan might have been brought in as a witneſs againſt Jeſus Chriſt, if (after all this) hee ſhould have caſt her off: but God will bee true, and all men lyers; Hee will bee kinde at laſt to confure that report, and reproach, which Satan and unbeleef are ready to caſt on him, truly I may ſay, Chriſt will bee kinde for his own credir. That none may ſlander him, hee will, and muſt bee ſweet at laſt.
Fifthly and laſtly, Chriſt hath a particular deſign to172 deſtroy the work of the Devil. Now my Beloved, upon this account it is, that hee will deal kindly at laſt; for if Chriſt ſhould not at laſt deal well with thoſe that truly come to him, the deſign of the Devil would not bee deſtroyed. I build the foundation of this reaſon upon that Scripture, in 1 John 3.8. For this purpoſe was the Son of God manifeſted, that hee might deſtroy the works of the Devil. When a poor ſoul comes to Chriſt, and is roughly dealt withall, the Devil hath a three-fold deſign upon that ſcore.
Viz. One deſign is upon the ſoul it ſelf, to lead the ſoul to deſpair.
Another deſign is upon other ſinners, to diſcourage them for ever, from comming to Jeſus Chriſt.
And a third deſign (which though laſt in execution, is firſt in intention) and that is to caſt a diſgrace upon Jeſus Chriſt. If this poor Woman ſhould have been ſent away, and not been dealt kindly withall, The Devil would have ſaid, now deſpair, now no body go to him, &c. How doth Satan ſay, it is in vain for you to pray, to beleeve, Nay, though you worſhip him, hee will not regard it?
Now mark it, the Lord is reſolved to deſtroy the deſigns of Satan, and that Satan may never proſper in theſe deſigns, Chriſt will carry it well at laſt, however hee may carry it ill at firſt. Doth Satan ſay, it is in vain to wait? No, it is not in vain to wait, for the Woman of Canaan waited, and was accepted; doth Satan ſay, go not to Jeſus Chriſt, hee will not receive you? Yes, then ſay thou, and thou, O ſoul (every one that is not reſolved to hearken to Satan for his own ruine) wee will go, hee will receive us at laſt; doth Satan ſay, hee is a hard Maſter?173 ſay no, hee will deal kindly at laſt. Well, to come to the Application, indeed the prime, and the proper Uſe of this point is but one, and that I ſhall principally ſtand upon; but I ſhall add another, though briefly.
Uſe, The prime Uſe of this Point is but one, Namely, for the comfort and the refreſhing of all thoſe, who, it may bee, are in the ſame condition that the Woman of Canaan was. Who is there among you, that feareth the Lord, and obeyeth the voice of his ſervant, that walketh in darkneſs, and hath no light? Let him truſt in the Name of the Lord, and ſtay upon his God. Iſa. 50.10. What ſoul is there that hath found a want of Chriſt, and hath had a deſire after Chriſt, and hath been a great while waiting upon Chriſt, and hath not had your deſires ſatisfied; bee of good comfort, though the Lord tarry long, hee will come at laſt. The Lord that ſeems to carry it rough at firſt, at laſt, in the iſſue will carry it kindly. Therefore bear up your hearts, it may bee your iſſue is not yet come, and no marvel if Chriſt do not ſpeak. Poſſibly you are but in the Treaty (as I ſpake in the Explication the laſt day) or it may bee you are not yet fully come, nor do really, and rightly cloze with Jeſus Chriſt. For certain, if that were, hee would bee kinde unto you according to your hearts deſire. It is a full and everlaſting ſpeech of comfort, that, that you have in Job, Job 8.20, 21. Behold God, will not caſt away a perfect man, neither will hee help the evil-doers, till hee fill thy mouth with laughing, and thy lips with rejoycing. Thou doſt lye before Jeſus Chriſt, and hee ſeems to reject thee; I but know, That hee will not caſt thee away, till hee hath filled thy mouth with gladneſs. No, though at174 preſent hee may ſeem to carry it ſtrange, yet in the iſſue hee will carry it well. Becauſe I would clearly hold forth this, I ſhall ſpeak my thoughts by two or three ſteps.
There are two things I would ſpeak to all you, who, it may bee, are in the condition of the Woman of Canaan.
Firſt, Beware how thou thinkeſt thy estate too ſtrange, and how thou inquireſt after the cauſe of it too far.
Secondly, Bee confident of this, how ſtrange ſoever thy caſe bee now, the concluſion ſhall bee very ſweet.
Firſt, Beware how thou thinkeſt thy ſtate too ſtrange, and how thou inquireſt after the cauſe of it too far. Was there ever ſorrow like to my ſorrow? and was there ever ſoul like to my ſoul? ſaith the poor ſoul, &c. and what is the matter, that I have knockt, and knockt, till I am weary of knocking? Oh what is the cauſe! &c. bee not too curious in looking after the cauſe; poſſibly there may bee a reaſon that at firſt you may not ſee, but you may ſee it hereafter. As Chriſt ſaid to Peter, What I do thou knoweſt not now, but thou ſhalt know hereafter, John 13.7. Hereafter thou ſhalt know why the Lord did keep thee from childrens bread ſo long, and it may bee (by the way) it was to bring down thy proud ſtomach; hereafter the Lord will ſatisfie thee, but at preſent know, that no new thing hath happened to thee, others have lain as long as you.
Secondly, Bee confident of this, how ſtrange ſoever thy caſe bee, the concluſion ſhall bee very ſweet. My Beloved, the Lord Jeſus cannot ſhut up his bowels, the Lord Jeſus cannot alwaies refrain himſelf,175 Iſa. 63.15. Where are the ſounding of thy bowels, and of thy mercy towards us, are they reſtrained? That paſſage in Pſal. 42. is remarkable, though David was very ſad, yet ſaith hee, in verſ. 8. The Lord will command ſalvation for mee, and yet I ſhall praiſe him. And verily at laſt, you ſhall ſee the goodneſs of the Lord in the Land of the Living; hee will command and create comfort for you. I but ſaith the ſoul, though David might ſay ſo, what is that to mee? ſtill I ſay remember it is to thee. All that take hold of the Covenant of Grace, that God made with David; God makes with them the ſure mercies of David (as it is in that precious Promiſe, Iſa. 55.3.) But however mark the example wee are upon, conſider the Woman of Canaan; and when you conſider the whole ſtory of her, you may bee confident at laſt Chriſt will deal kindly with you. Minde (above, and beſides what wee have ſaid) Three things in this ſtory, to comfort your hearts, that however Chriſt may deal harſhly at firſt, yet in the end hee will deal kindly.
Firſt, You cannot bee further off from Jeſus Chriſt, than the Woman of Canaan was.
Secondly, You cannot bee dealt withall worſe, than the Woman of Canaan was. But.
Thirdly, Though wee ſhould grant, you ſhould bee further off than the Woman of Canaan was, and dealt withalt worſe than ſhee was, yet there is hope in Iſrael for this thing.
Firſt, You cannot bee further off than the Woman of Canaan was. My Beloved, There were no people viſibly ſo far from the Covenant of Grace, and ſo much out of the Commiſſion of Chriſt, as the Canaanites, and the Samaritans, and yet it is obſervable,176 you have two great inſtances, the one of a Canaanite, and the other of a Samaritan, that Chriſt muſt deal well withall. In John 4. It is ſaid of Chriſt, That hee muſt needs go thorow Samaria; and what was it for, but to bring home a poor Woman of Samaria? now a Samaritan was far off from Chriſt, and ſuch a one as ſhee was very far from Chriſt; yet the Lord at laſt muſt deal kindly with her. And ſo this Woman of Canaan, ſhee was far off from Jeſus Chriſt, ſhee was a Woman of Tyre and Sidon, yet ſhee came to the Lord, and the Lord dealt well with her.
Secondly, Conſider this for your comfort; Christ cannot deal worſe with you, than hee dealt with the Woman of Canaan. I beſeech you in the Lords preſence (you that have been under any darkneſs, clouds, or trouble) tell mee, did ever the Lord ſpeak to you, as hee did to this Woman? when you ſaid, Jeſus, thou Saviour of ſinners, have mercy upon mee, did hee ever ſay, I was not ſent, but to the loſt ſheep of the houſe of Iſrael? when in the anguiſh of your ſpirits, you did turn into a corner, and lay in the duſt grovling and crying for a crumb of comfort, did hee ever tell you, It was not meet to give you childrens bread? yet you ſee Chriſt ſaid ſo to this Woman. Indeed I think Chriſt never dealt with any (all things conſidered) ſo ſeemingly ill, and rough, as with this woman: Certainly you cannot bee worſe dealt with, yet at laſt you ſee how well ſhee ſpeed. But then,
Thirdly, Suppoſe, ſuppoſe that you bee further off from Chriſt than the woman of Canaan was; and that you have been dealt withall worſe, than the woman of Canaan was; Yet there is hope in Iſrael concerning177 this thing. Why, what hope? there is this hope, that the Lord will create a new thing in the world. It is often uſed in the Prophets that expreſſion; among others I ſhall now minde you onely of one. In Iſa. 43.18, 19. Saith the Lord there unto his people, Remember yee not the former things, neither conſider the things of old. Behold I will do a new thing, &c. As if the Lord ſhould ſay, My people, look back to the daies paſt; do not you remember former things? happily they may ſay, wee remember old experiences, but ours is a new caſe; wee remember what thou didſt in the daies of old, but our caſe is worſe than theirs; Behold (ſaith God) A new thing I will create; and what is that new thing God will create? Why the Beaſts of the field ſhall honour him, &c. Time was when the Virgin Daughter of Sion did honour him; time was when Iſrael followed him thorow the wilderneſs; I but now God will create a new thing, The Beaſts of the field ſhall honour him. My Beloved, there is very much in this, viz. in the Creating-power, and the Creating-mercy of the heart of God. Suppoſe never was any ſo far off, nor never any ſo dealt withall, yet the Lord will create a new thing in the world: So that I ſay, it may much comfort the hearts of all thoſe that are in the condition of the Woman of Canaan, that the Lord will deal well at laſt, however hee may deal at firſt.
Object. But now my thinks I hear the poor ſoul ſay, But I am not like the Woman of Canaan; were I as the Woman of Canaan, then I ſhould hope the Lord would deal well with mee, but I am not as ſhee. Why how is that?
Anſw. I have not that Grace as ſhee had, I have178 not her Prayer, her Humility, I never worſhipped the Lord, as the Woman of Canaan did, I never was ſo broken, as the Woman of Canaan was. I ſhall give two Anſwers.
Firſt, If you bee not ſo humble as the Woman of Canaan, think of it now to bee as humble as ſhee was. But yet I tell you in the
Second place, It was not the Woman of Canaan's Humility, nor her Patience, nor her Prayer, not the Worſhipping; but the Woman of Canaan's Faith, upon which the Lord did all. And I take it to bee an undeniable truth, that that Grace unto which all kindneſs is ſhewed, is the Grace of Faith. True, Humility is good, and ſo is Humiliation; and the Lord give us our meaſure; but yet I ſay, the great Promiſe is not to Humility, nor to Humiliation, but to Faith. Woman, great is thy Faith.
Object. I but then ſecondly, ſaith the ſoul, But I have not the Woman of Canaan's Faith; If I had her Faith, I ſhould think the Lord would deal well with mee. It is ſaid, the Woman of Canaan had a great Faith, but the Lord knows I have but a little.
Anſw. I have anſwered already this, and ſhewed, That it was not to the meaſure of the Grace, but to the Grace it ſelf that Chriſt did this. Therefore I ſay, as often as you read the ſtory of the Woman of Canaan, comfort your hearts with theſe words; do as the Prophet Habakkuk, chap. 2. verſ. 1. I will ſtand upon my Watch-Tower, and obſerve what God will ſay, for the viſion will speak at laſt. So ſay I to the Sons and Daughters of the Woman of Candan; Go upon your Watch-Tower, and obſerve, the viſion will ſpeak at laſt. I ſhall hint to you that ſpeech, in Iſa. 54.6. The Lord hath called mee as a Woman179 forſaken, and grieved in ſpirit, and a wife of youth, when thou waſt refuſed, ſaith thy God. The Lord hath called thee (truly it was his anger, and wrath that was upon her, and yet hee had called her as a Woman refuſed.) Poor heart, thou art as a woman grieved in ſpirit, yet the Lord is kinde.
Object. I but you will ſay, That is a Promiſe made to thoſe who once were in the heart of Chriſt, who once were married to the Lord, and afterwards ſeem to bee ſeparated.
Anſw. 1. That is true; and therefore by the way, if there bee any of you that once were married to the Lord, and by your ſins are ſeparated, bee of good comfort, the Lord doth ca•l thee.
But ſecondly, Though the ſixth verſe speak to one that was once a Wife; yet the firſt verſe speaks to one that was never a Wife. Sing O barren, thou that didſt not bear, for more are the children of the deſolate, than the children of the married Wife. So that mark it, put it either way, thou that once waſt married to Chriſt, and thou that waſt never married, there is a ſong of praiſe for you. Whoſoever you are that come to Jeſus Chriſt, whether it bee your firſt coming, in the day of converſion from an unregenerate eſtate, or ſecond coming, in the day of your return from a backſliding eſtate, I ſay, which ſoever it is, if you come, Chriſt will bee kinde unto you. I will conclude. And two words I ſhall ſpeak.
Firſt, Know, It is abſolutely impoſſible that it ſhould bee otherwiſe, but that Chriſt ſhould deal well with you at laſt. You know the Apoſtles expreſſion, Heb. 6.18. That by two immutable things, in which it was impoſſible for God to lye, wee might have ſtrong conſolation, &c. When you have the Lords Word,180 and the Lords Oath; when you have the Lords Promiſes, and many Experiences; It is impoſſible now that God ſhould fail; here are immutable things. You have the Experience of this Woman of Canaan, and you have the Experience of many thouſands, beſides, the Promiſes, and Oath of God, and Chriſt: ſo that I ſay, it is impoſſible that it ſhould change, and bee otherwiſe. It cannot bee but that Chriſt ſhould deal well at laſt with thoſe that come unto him. I ſay again (and Oh remember it) it cannot poſſibly bee otherwiſe.
Secondly, It is very probable your comfort may bee nearer than you are aware of. Poſſibly thou wilt ſay, It was never worſe, never further off. Bee it ſo, upon this account thou wert never nearer to comfort. My Beloved, it is a certain Truth, When wee are ready to give up hope, and ready to periſh, that is the time of our refreſhing and reviving. Poſſibly now thou doſt think thou art at the worſt, the Lord may be ready to deal kindly with thee. When did the Lord reveal this kindneſs to the Woman of Canaan? when? after hee had ſpoken worſt of all. Hee had ſaid, It was not meet to give childrens bread to Doggs, and preſently after this word, hee ſaith, Bee it unto thee even as thou wilt. It may bee the Lord tells thee, It is not meet to give thee bread; now bee of good comfort; now hee calls thee Dogg, and is ready to beat thee off; a thouſand to one if hee do not give you childrens bread. Indeed this I obſerve as a particular thing in the ſtory of Joſeph; when was it that Joſeph brake out in his kindneſs to his brethren? See in Gen. 45.1. Then Joſeph could not refrain himſelf, &c. When? truly when Judah had told him ſuch a ſad ſtory, in chap. 44. verſ. 18. As if Judah ſhould181 ſay, My Lord, great man, what ſhall I do if thou do not let Be•amin go? &c. Then Joſephs heart melted. Happily thou art brought to this queſtion, Lord, what ſhall I do? Lord, I have waited, prayed, cried, and Oh Lord, what ſhall I do? why bear up thy heart, now thou art near ſinking, the Lord may reveal himſelf to thee, as hee did to the Woman of Canaan. Well, that is the firſt, and the proper Uſe, To comfort thoſe that are in the Woman of Canaans condition. I ſhall add but one word of Exhortation.
If it bee thus, that the Lord Chriſt will deal thus kindly at laſt, however hee carry it at firſt, Then let the ſame minde bee in you, that was in the Lord Jeſus. This you know is a great Rule, That wee ſhould bee followers of Chriſt. Wherein ſhall wee bee followers of Chriſt?
Firſt, Carry it thus one to another.
Secondly, Carry it thus to Jeſus Chriſt.
Firſt, Carry it thus one to another. If ſo bee through frailty, you have carried it too roughly one to another hitherto, carry it kindly now. Bee not of a rough ſpirit irreconcilably; It is time for Beleevers to lay aſide their bitterneſs, which hath been their ſin, and ſhame, many years. Oh that whatever unbrotherly, ungoſpel-like carriage hath been amongſt Saints (and too much hath been) may now at laſt end. Let us in this imitate Chriſt, to carry it well at laſt, for a long time wee have carried it harſh and ill. And in particular caſes between one Relation and another, one friend and another, bee as Chriſt, ſweet and kinde in the cloze, what ere you are, or have been at firſt.
Secondly, And eſpecially, Carry it ſo to Jeſus182 Chriſt. There is never a one of you but have carried it very ſtrangely to Chriſt at firſt; the Lord help you to carry it well at laſt. Have not you carried it to Chriſt, as Chriſt carried it to the Woman of Canaan? The Woman of Canaan called, but hee would not anſwer; Chriſt comes to you, and calls you, but you will not anſwer; Chriſt calls you, you will not hear; Young man (ſaith Chriſt) turn to mee; it is not meet for mee to do ſo (hath the young man anſwered) I will not caſt my youth and ſtrength on a doting, diſgraced way, as many do; ſo have your hearts ſaid too often. And ſo for old, and rich, and great ones, how oft have they put off Chriſt with no anſwer, or at beſt with a delatory one? I may ſay to you all, that many a time, after many a call, and in many a caſe, you have dealt unkindly with Chriſt. Well, but however, though you have carried it ill to Chriſt heretofore, yet pray carry it well at laſt. I ſhall allude to a ſpeech, in Matth. 21.28. Chriſt ſpeaks of two Sons of a certain man, and hee came and ſaid to the firſt, Go work to day in my Vineyard, hee anſwered and ſaid, I will not: but afterwards hee repented, and went, &c. The Lord Chriſt ſhews in that parable how ſome, yea many deal with him. Hee calls, and commands the poor ſoul; hee ſaith to the ſinner, Go to work, leave off ſin, but the ſoul returns anſwer, No, I will not: Oh this is naughty carriage; yet now if wee recall our ſelves, and ſay as hee ſaid at laſt, I go, (But afterwards hee repented and went) This will bee doing good at laſt; and however our former carriage hath been, Chriſt will accept and count this well, and ſay, Here is good carriage; So then O ſoul take this word to thy ſelf; And if thou haſt dealt unkindly with Chriſt,183 and notwithſtanding great wooings, great means, abundance of favours beſtowed upon you, yet thou wouldest not repent: Oh yet afterwards repent and do it And this is to draw out holineſs, at well as comfort, out of the ſtory of the woman of Canaan. And truly that is my deſire, that wee ſhould thus improve this example, not onely to Faith and Comfort, but alſo to Holineſs and Obedience; and that in this particular, of being like-minded unto Chriſt, not onely to others, but eſpecially to Chriſt himſelf, to deal well with him now at laſt, for as much as wee have dealt ill with him many a day.
And her Daughter was made whole from that very hour.
WEE are come to the laſt part of the ſtory of the woman of Canaan; the principal matter wee have already diſpatched; and I ſhall at this time briefly give you an account of theſe words, and ſo end the Diſcourſe. VVithout looking back therefore to any thing wee have formerly delivered; wee ſhall preſently ſpeak to theſe words that I have now read. Theſe words do particularly relate to the Daughter of the Woman of Canaan; and they do hold forth the kindneſs of Chriſt unto a childe, as a return of the Prayer, and Faith of a Parent for a childe. And there is one Note, that in the very entrance into the diſcourſe wee ſhall take up in the general. And that is this,
Doct. That the Prayer and the Faith of beleeving Parents, are very prevalent with the Lord Jeſus on the behalf of children.
My Beloved, little do wee know what our prayers185 may procure at the hand of Chriſt, for ours. Thou haſt oftentimes laid thy precepts upon thy childe, and that would do him no good; thou haſt oftentimes (in a ſenſe) made thy prayers to thy childe, and that would do him no good; Little doſt thou know what the prayers that thou doſt put up to God may yet effect. Verily, my Beloved, It is our folly and ſin that wee are not more in prayer for our poſterity, than wee are. Many a ſoul-mercy, and body-mercy may bee procured at the hands of Chriſt upon the Parents prayers for the poor children. It is famouſly recorded of Auſtin, that hee was the Son of Prayers, and Tears. Oftentimes I ſay for the ſoul, and body, doth the Parents prayers prevail for the childe. To come to the words in particular, there is no difficulty in the Letter, and therefore wee ſhall not ſtand upon the Expoſition. There are onely three Notes wee ſhall take up. The two firſt more particular; the laſt more general; and therefore that I ſhall ſpend the time in.
Firſt of all, in particular, Here are two Notes that do relate to the perſonal honour and glory of the Lord Jeſus Chriſt; and upon that account, I ſhall mention them in two Obſervations.
Doct. 1. That Jeſus Chriſt hath power over all diſeaſes, over all diſtempers.
Her Daughter was ſick, yea vexed with a Devil; ſhee praies to Chriſt, and her Daughter was made whole. You know what hee ſaid in the Goſpel, Mat: 8.8. Lord, if thou wilt but ſpeak the word, my ſervant ſhall bee whole, &c. Any diſeaſe is at the command of Chriſt, to go, and to come, as hee pleaſes: So much may wee gather from the Centurions language,186 Luk. 7.8, 9. That expreſſion, in Mat. 4.23, 24. is full, where it is ſaid, Hee went about healing all diſeaſes, &c. Indeed it is a fine queſtion, Whether in theſe daies Chriſt do cure immediately, as hee did in the times of the Goſpel? That hee can ſo cure is made no queſtion; but whether hee do, is a queſtion; yet this I will ſay, that ſometimes I make no doubt, but the Lord Jeſus doth immediately heal diſeaſes. And it were no ſtretching the Truth to tell you, that more than one, or two, or ſcores of inſtances may bee given of perſons, that have been given over for loſt by man, by no means uſed, nothing done to recover, many who have been yet immediately cured by Jeſus Chriſt. However, it is a certain truth, that all diſeaſes can bee cured by Jeſus Chriſt. And the ſecond Note is this (and I pray minde it.)
Doct. 2. Jeſus Chriſt is not tied to any time to do his work.
The ſame hour her Daughter was made whole.
My Beloved, the Lord Jeſus hee can cure by one word, in one moment. That is a famous ſtory, in John 4.49. You have one there that comes unto Chriſt, and ſaith hee, Sir, Come down ere my childe dye. Hee was afraid that Chriſt could not come away ſoon enough. Mark, ſaith Chriſt, Go thy way, thy Son liveth, and it is ſaid, hee enquired of them the hour when hee began to amend; and hee knew that it was at the ſame hour, in which Jeſus ſaid unto him, thy Son liveth. The Lord Jeſus is not tied to any time for any work. There are two ſad words, which wee may truly ſpeak of the beſt men, and means, which yet can never bee ſaid of187 Jeſus Chriſt. The firſt word is this, That time is paſt. And the ſecond word is this, That time is too ſhort. But now you can never ſay any of theſe words to Chriſt.
Firſt, Of the beſt men, and the beſt means wee may ſay, time is paſt. Wee often do ſay, and cry out, Oh! If this Phyſician had come at ſuch a time, the childe had been well; and if ſuch means had been taken, the thing had been done; I but now time is paſt; But mark it, though you can ſay thus of men, yet you can never ſay the time is paſt to Jeſus Chriſt. You have a very glorious inſtance of this, in the ſpeech of Martha to our Lord Jeſus Chriſt, in John 11.21, 22. Then ſaid Martha unto Jeſus, Lord, if thou hadſt been here, my Brother had not died; but I know, that even NOW, whatſoever thou wilt ask of God, God will give it thee. Shee doth not ſay, If thou hadſt come, my Brother had lived, but now it is too late; but ſaith ſhee, now I know, that even now, whatſoever thou wilt ask of God, God will give it thee. My Beloved, when death is written upon any perſon, and it is too late for men to help, it is not too late for Jeſus Chriſt; time is never paſt to the Lord Jeſus. But then
Secondly, As time is never paſt, ſo time is never too ſhort for Jeſus Chriſt. You may ſay of ſuch men, if they had but time, they might do ſomething; and of ſuch means, if there were time, it might do ſomething. I but you can never ſay, it is too little, or too ſhort a ſpace, or time, for Jeſus Chriſt. In the ſame hour. Jeſus Chriſt can do a great deal of work in a little time. Chriſt who is the mighty God, can do a great work in a day. That is a bleſſed word, in Rev. 18.8. and it bears upon this Notion that I now hint. 188It is ſaid of Babylon, That all her plagues ſhall come upon her in one day, &c. In one day, why the intireſt of Pride, and Honour, Idolatry, and Perſecution, that ſo many ages were winding up to a height; can this bee deſtroyed in ſo little time? ſhall this bee done in one day? Yes, For ſtrong in the Lord God who judgeth her. A great God, is never confined to any time. Oh my Beloved! bear up your hearts in the Lord Jeſus Chriſt; time can no way preſcribe him, hee can do what hee will, and when hee will. But there is one general point that I ſhall take up from the place, and end this diſcourſe. And the general Point is this.
Doct. That faithful coming unto Jeſus Chriſt, doth ſometimes prevail even in Corporal Caſes.
This woman of Canaan came to Chriſt, and ſhee came in Faith; Here is a faithful commer to the Lord Jeſus, and ſhee prevails for her own ſoul, I and ſhee prevails for her Daughters body; ſhee prevails eminently for her own ſpiritual concernments, I and ſhee prevails alſo for her Daughters corporal concernments. That Faith prevails alwaies in ſpiritual concernments, that wee have often opened (and my Beloved, it is a mercy, that if it do not alwaies prevail for our body, yet that it doth for our ſouls) But God hath provided, and doth ſo order it, that ſometimes it ſhall prevail for body and ſoul too.
Indeed going to Chriſt is good for every thing, and they who truly go to the Lord Jeſus, ſhall one day have cauſe to ſing the ſong of David, Bleſs the Lord, Oh my ſoul, who forgiveth all thy ſins, and healeth all thy diſeaſes. You that go to Jeſus Chriſt,189 you ſhall have cauſe to ſay, Bleſſed bee God, I have ſoul-mercy, and bodily-mercy too. If you look thorow the whole ſtory of the Life of Chriſt, you ſhall ſee this truth. The whole hiſtory of the Goſpel gives us inſtances; that faithful coming to Chriſt, did ſometimes prevail with him for corporal-mercies, as well as for ſpiritual mercies. A double inſtance I ſhall give.
Firſt, An Inſtance of prevailing for our ſelves.
Secondly, An Inſtance of prevailing for others.
Firſt, An Inſtance of prevailing for our ſelves; ſaith the Leper, in Matth. 8.2. Lord, if thou wilt, thou canſt make mee clean. And that of the blinde man (Barthomeus) in Luk. 18.41. ſaith Chriſt, What wilt thou that I ſhall do unto thee? and hee ſaid, Lord, That I may receive my ſight, and his ſight was reſtored to him. Many a time the Lord Chriſt was prevailed withall for corporal mercies.
But ſecondly, As many did prevail for themſelves, ſo they did often prevail for others. As in Matth. 15.30. It is there ſaid, Great multitudes came to him, having with them thoſe that were lame, blinde, dumb, maimed, and many others; and caſt them down at Jeſus feet, and hee healed them, &c. The Lord did many corporal kindneſſes for others. The like to this you have, in Matth. 9.1, 2. They brought to him one ſick of the Palſie, and Jeſus ſeeing their Faith, healed him. But now, here is one Objection againſt this.
Object. But you will ſay, This was true of the times wherein Chriſt lived; Chriſt, when hee was upon Earth, healed Simon Peters wifes Mother of a feavour; and ſuch a ones Daughter, and ſuch a ones Son; but now hee is in Heaven, ſuch things are190 not to beee expected; ſo ſome do think.
Anſw. For Anſwer, Firſt, If wee ſpeak of his miraculous way of healing, then it may bee ſaid, that miraculous way of healing diſeaſes was a mercy more eminently put forth in thoſe daies, of Chriſts being in the fleſh. But if you ſpeak of the thing it ſelf, healing diſeaſes, curing of bodies, I doubt not but wee may expect the ſame mercy from Jeſus Chriſt now, that they did then. And the Reaſon is, Becauſe there is the ſame ground for Chriſt to ſhew corporal kindneſſes now, which was then. Where the ground of a thing is perpetual, moral, and eternally the ſame in all ages, the ſame things may bee done upon the ſame ground, But, &c. I finde in the Goſpel a double ground, why Chriſt did heal corporal diſeaſes.
The firſt ground was his pitty and ſympathy.
And ſecondly, To fulfil Prophecie and Promiſe; Upon theſe two grounds did Chriſt heal, either upon the grounds of pitty and compaſſion, as a man, or elſe upon the ground of Prophecie or Promiſe.
For the firſt ground you have it, in Matth. 14.14. It is ſaid, Jeſus went forth, and ſaw a great multitude, and was moved with compaſſion toward them, and hee healed their ſick. Compaſſion did move Chriſt, and therefore hee healed them. Now obſerve, Jeſus Chriſt now in Heaven, hath the ſame compaſſions that hee had here on Earth; and that is founded upon his keeping, or retaining of his humane nature ſtill: If Chriſt had not now in Heaven our humane nature, hee would not have had this compaſſion; for you ſhall finde, that the compaſſion that was in Chriſt, it was not built upon his God-head, but upon his humane Nature. And therefore in Heb. 2.16, 17. It is ſaid, Chriſt took not on him191 the nature of Angels, but hee took on him the ſeed of Abraham; Why ſo? that hee might bee a merciful, and faithful High Prieſt, &c. Hee did therefore take Mans Nature, that hee might have compaſſion. Now this, Jeſus retains for ever, and hee hath the ſame compaſſions now hee is in Heaven, that hee had when hee was upon the Earth.
The ſecond ground is that which I finde, in Iſa. 53.4. compared with Matth. 8.17. I pray minde it (for it is good to know what is the ground of Faith.) In Iſa. 53. Saith the Prophet there, Surely hee hath born our griefs, and carried our ſorrows, &c. This was propheſied of Jeſus Chriſt, that hee ſhould not onely have compaſſion on our ſpiritual infirmities, our ſins, but our corporal; and this was the ground why hee did heal diſeaſes in the time of his fleſh, Matth. 8.17. It is ſaid, Hee healed all that were ſick, that it might bee fulfilled which was spoken by Iſaiah the Prophet, ſaying, Himſelf took our infirmities, and bare our ſickneſſes. Here was the ground why Chriſt did heal then, becauſe it was propheſied, hee ſhould bear our ſickneſſes. Now this Prophecie is an eternal truth. And if in the time of his fleſh hee did ſhew corporal kindneſſes, that that Prophecie might bee fulfilled; hee will now do the ſame, that the ſame Prophecie might bee fulfilled. Even in theſe daies wee may expect, that our Lord Jeſus Chriſt, upon our faithful coming to him, ſhould ſhew corporal kindneſs to us, and ours, as well as ſpiritual. One Scripture I ſhall add for the Truth of it, and that is in James 5.14. Is any man ſick among you? Let him call for the Elders of the Church, and let them pray over him, &c. and the prayer of Faith ſhall ſave the ſick, &c. Here obſerve,192 that faithful prayer ſhall prevail for the ſaving of the ſick: Now a little to clear up this, you muſt know, firſt, that this is to bee underſtood of corporal ſickneſſes; and therefore the very two terms that are here uſed, for ſaving, and ſick, are uſually applied to corporal diſeaſes. I but it is ſaid, this was by virtue of the anointing of the Elders. To this I anſwer, this expreſſion hath been abuſed; But however that this ſalvation doth not depend upon the anointing, will appear, if you obſerve the phraſe, And the Prayer of Faith ſhall ſave the ſick. Hee doth not ſay, the Anointing ſhall do it, but the Prayer of Faith; and further, obſerve, this is a general Scripture concerning all ages, built upon perpetual grounds, and to hold now, as well as then; That coming to Chriſt in Faith, will prevail with him for corporal kindneſſes, both for our ſelves, and others. Wee ſhall add no more for the proof, but give you the Reaſons.
There are five Reaſons whence it comes to paſs, that ſometimes our Lord Jeſus Chriſt is prevailed withall by thoſe that faithfully come to him, incorporal caſes for themſelves, and others.
Reaſ. 1. That the Lord Jeſus may ſhew that hee hath power in this particular. My Beloved, Jeſus Chriſt will ſometimes ſpeak, and do ſuch a word, and ſuch a work, for this reaſon, that it may bee known what hee could do in that caſe. In Matth. 9. and the beginning, Why did hee ſay to the ſick of the Paſſie, Bee of good cheer, thy ſins are forgiven thee? but that they might know the Son of Man hath power on the the Earth to forgive ſins. Beleevers, Beleevers, you ſhall know what your Saviour can do, you ſhall know what a Chriſt you have, and what hee can193 do in every thing. You think hee can do for your ſouls, you do not queſtion it; hee will make you know, hee can do for your bodies too. That hee may ſhew his power, hee will ſometimes ſhew corporal kindneſſes.
Secondly, That hee may ſhew himſelf to bee the ſame in all ages. My Beloved, poor hearts are too too ready to ſing that doleful Pſalm, Is the Lords mercy clean gone? is his loving kindneſs come to an end? &c. Poor hearts are too too ready to ſay, the Lord did ſuch a mercy at ſuch a time, but did hee not then reſolve to do ſo no more? at ſuch a time the Lord healed ſuch a one, but did hee not end the work then? No, the Lord Chriſt is from everlaſting to everlaſting? thorow all generations, ſaith the Pſalmiſt, Pſal. 103.14, & 17. verſes. For hee knoweth our frame; hee remembreth that wee are but duſt; but the mercy of the Lord is from everlaſting to everlasting, upon them that fear him: and his Righteouſneſs unto childrens children. That you may know that it is not onely a peculiar mercy to thoſe times, therefore, thorow all generations hee will heal, as hee did then, that it may appear hee is the ſame in all ages. That Text is to bee underſtood of corporals.
Thirdly, The Lord Jeſus will ſometimes ſhew corporal kindneſſes to our ſelves, and others, that hereby hee may ingage us. Oh my Beloved, Jeſus Chriſt doth love to ingage poor ſouls to himſelf; hee loves to lay his fair yoak upon your backs; hee loves to lay the cords of men (of humane love) upon their hearts, to binde them to himſelf. Now corporal kindneſſes do much ingage. The truth is, it is our folly, and Chriſts kindneſs in a myſtery, that a corporal kindneſs works more ſometimes than a ſpiritual,194 and Chriſt therefore goes that way to work upon us. Wee finde in dealing with children (and the Lord knows ſilly children wee are the beſt of us) that wee do oftentimes more win by an Apple, than a better thing. Oh wee have a good Chriſt that condeſcends to our childiſhneſs, hee will have corporal kindneſſes, becauſe hee ſees they will prevail with us ſometimes, when others will not. How ſtately is that Pſalm, Pſal. 116. Oh ſaith David there, I will love the Lord, &c. What did ingage David? I was in miſery, the ſorrows of death took hold of mee, and the Lord delivered mee, &c. Oh, for the Lord Jeſus to ſhew a kindneſs to our poor carkaſſes, doth ingage much. At ſuch a time I had a childe ſick, a relation ſick, I prayed to the Lord, and the Lord heard mee; I will love the Lord as long as I live.
Fourthly, The Lord doth it, that hee may incourage Faith. Sirs, glorious things (as Doctor Sibbs applied that Scripture) are ſpoken of thee, O thou Grace of Faith! Now this is a great incouragement, when Faith ſhall prevail with Chriſt for body and ſoul too for inward and outward mercies, how is Faith incouraged? Pray will you turn to John 4.53. The kindneſs of Chriſt to the Noble mans childe, whom the Lord did cure upon his Fathers requeſt, mark how it did work upon that great man, Hee enquired concerning the time, and hee knew that it was at the time that Chriſt ſaid, his Son liveth, What follows? then, Himſelf beleeved, and his whole houſe. Why, did not the man beleeve, before Chriſt had cured his childe? Yes, in verſ. 50. it is ſaid, Hee beleeved, but the Maſter that beleeved before, beleeves more, I, and the whole Family beleeved too. Verily Sirs, Faith is marvelouſly195 incouraged by corporal kindneſſes. What did incourage David againſt Goliah, but this? Thy ſervant ſlew both the Lion, and the Bear: and this uncircumciſed Philiſtine ſhall bee as one of them. Oh, when the Lord ſhall hear us for our poor carkaſſes, this will incourage Faith. Many a perſon hath been wrought upon to come to Chriſt, by the kindneſſes that hee hath ſhewed to others. There is a ſtory of a poor Chriſtian Maid (in the Eccleſiaſtical hiſtories) whoſe Prayer and Faith cured a great Mans childe in a heatheniſh place. The Governour of the place had a childe ſick, and every one was to give ſomewhat to help it, but nothing would do; at laſt a poor captive Chriſtian was asked what ſhee could do; ſhee ſaid, I can pray to my God, and hee can heal; ſhee did ſo, and the childe was healed; and it is ſaid, it was the occaſion to work upon many, to inquire after, and to embrace Jeſus Chriſt, and the Chriſtian Religion. And let mee appeal unto you, have you not known, at leaſt have you not heard of ſome poor wretched creatures, that have been much wrought upon when they have obſerved that God hath heard the prayers of ſuch a Miniſter, of ſuch a poor Chriſtian, when they were ſick, and this hath drawn them on in the way of Faith and Holineſs?
Fifthly and laſtly, Jeſus Chriſt will ſometimes ſhew corporal kindneſſes, that ſo hee may make good all the Promiſes. In 1 Tim. 4.8. Godlineſs is ſaid to have the Promiſe of the Life that now is, and of that which is to come. Why now you know what is ſaid, in 2 Cor. 1.20. That in him all the Promiſes are Yea, and Amen. All Promiſes are made to Beleevers, but the fulfilling of all, doth depend upon Jeſus Chriſt. Now my Beloved, That the Lord may fulfil temporal196 Promiſes, hee will upon the faithful coming of his ſervants, ſometimes give them temporal mercies. Wee ſhall now come to the Uſe. There are but two Uſes that I would make of this Point.
Firſt of all, therefore, Let this ſerve for a word of Conviction. And,
Secondly, For a word of Inſtruction.
Firſt, It ſerves for a word of Conviction. To convince the folly, and the miſtake of many poor creatures, who think, and ſay, that going to Jeſus Chriſt may bee good for the ſoul, but they cannot tell what it is for the body. Repentance, Faith, real Converſion to the Lord Jeſus, may ſave our ſouls, but they cannot ſee what it will do for their bodies. This kinde of Dutch-divinity is every where, to minde Mammon, and body, beſt, and moſt; and to think Religion is not for any profit or purpoſe in thoſe particulars. But ſee here this folly, and know, that Religion is good for all things. Length of daies are in Chriſts right hand; and in his left, riches and honour. Oh ſouls, learn to ſee, going to Jeſus Chriſt is good, not onely for our ſouls, but for our bodies. You ſhall go to the Lord Jeſus Chriſt, and have the mercies of Heaven, and the mercies of Earth too. Can the Son of Jeſſe give you Olive yards, and Vine-yards, & c. ? Was the ſpeech of Saul, 1 Sam. 22.7. So ſay the men of the world, Do you think to get any thing by being godly? Yes, if the Lord pleaſe, you may get for body, as well as for ſoul, by going to Jeſus Chriſt. The world is mightily miſtaken, that think godlineſs is good for nothing but ſalvation; it is good for this preſent world too. But then,
Secondly, Let it ſerve for an Uſe of Inſtruction, To teach us all whither to go in all caſes, whether ſpiritual197 or corporal; why, to go to the Lord Jeſus. Whatever thy caſe bee, away to Chriſt; going to Chriſt is good for ſoul, and for body. What is your condition? Say ſome, I am a poor man, and I have a little eſtate, and a great charge, I hope beleeving in Jeſus Chriſt will ſave my ſoul, but what ſhall become of my Family? go to Jeſus Chriſt, hee can give corporal, as well as ſpiritual mercies. Saith another, I am ſick, &c. little do wee know what may bee expected from Chriſt even in corporal caſes. You have a fine ſpeech, in Proverbs 3.16. Length of daies are in her right hand: and in her left hand, riches and honour. Shee is a tree of Life, and ſhee is health to the Navel, and the Fleſh, chap. 4.22. This is ſpoke of Wiſdome, what Wiſdome? why it is ſpoken of Eſſential Wiſdome, Jeſus Chriſt; why, what of Chriſt? it is ſaid, Length of daies are in his right hand; Eternity of Life is a right-hand-mercy for Jeſus Chriſt to give; I but how ſhall I live here? why, In his left hand are riches and honour. You go to Jeſus Chriſt; and ſay, Lord, I have a dead ſoul, dead in treſpaſſes and ſins, Lord, Length of daies are with thee; But thy body is ſick, why go to Chriſt, hee can cure bodies too; and is this onely for your ſelves? No, but for others too; you may go to the Lord Jeſus, not onely for a morſel of bread for thy poor ſoul, but for ſome cure for thy childe.
Object. But may I go to the Lord Jeſus? will the Lord Chriſt accept mee, who come to him upon a carnal account?
Anſw. For anſwer. That Jeſus that hath the mercy of God, to pitty ſouls, hath the pitty of a man to pitty bodies; and humane compaſſions will prevail with him for bodily pitty.
198Object. I but will the ſoul ſay, Is there then any hope that I may prevail with the Lord for my ſick childe?
Anſw. My Beloved, I told you in the beginning, That the Prayers and Faith of the Parent will much prevail with Chriſt, for the good of the childe. In Gen. 17. Abraham goes to the Lord, and hee praies for Iſhmael, Oh that Iſhmael might live in thy ſight. That is, that hee might bee the childe of the Promiſe; Hee was a Son of the Fleſh, but not an Heir of the Promiſe; but yet mark what follows, though Iſhmael ſhould not bee the childe of the Promiſe, yet the Lord doth there aſſure Abraham of this, that Iſhmael ſhall bee bleſſed. Iſaac is the childe of the promiſed ſeed, yet Iſhmael ſhall bee bleſſed too. Many a time doth the Lord hear the prayers of his ſervants, even for an Iſhmael, i. e. for a childe, yea a carnal childe; and this is certain, even bad children have many corporal mercies for their Parents ſakes; and wee may expect it.
Object. But wee have known many a Parent that have gone in Faith to Jeſus Chriſt for a poor childe, that never have prevailed. How then can you build us up in this Truth, when wee ſee the contrary?
Anſw. I anſwer, If thou goeſt to the Lord, and prayeſt for a childe, and doſt not prevail, God deals no worſe with thee than hee dealt with thy betters. David, who was a man after Gods own heart, went to God for a childe, and hee prayed hard, but yet the Lord did not hear him. You have the ſtory in 2 Sam. 12.16. David beſought God for the childe, and faſted. &c. And if it bee ſo with you, yet are you as well in this reſpect, as David was; But more fully to anſwer the Objection. I pray mark it, that in199 that place, there are two things might ſatisfie David, and ſo any in the like caſe.
Firſt, It was not good for David that the childe ſhould live. I make that appear thus; what was the childe that David did deſire might live? you know the ſtory, it was the baſe-begotten childe, which hee got upon Bathſheba. Certainly it was not good for David that the childe ſhould live; had the childe lived, it would have been his Fathers ſhame, &c. When thou goeſt to God to begg the life of thy childe, if thy childe do not live, what is the reaſon? hee may live to bee thy ſhame. Some have begged of God the life of a childe, what ever came of it; God hath given it as a curſe, and the childes life hath been a monument of their ſhame, and a perpetual heart-breaking to the Parents all their daies. (As a good Woman once ſadly ſaid) So that is one thing, it may bee for good to the Parent, that God ſhould not hear prayers for a childes life, and then that may ſatisfie us, if hee do not. But then,
Secondly, Though the Lord did not hear David for the life of the childe; I perſwade mee, Hee did hear David for the ſoul of the childe. I ſhall give you this account of it. Saith David, in v. 23. I ſhall go to him, but hee ſhall not return to mee. Whither is that? not ſo much, I ſhall go to him in my body to the grave, but in my ſoul to God. And my Beloved, that this is intended, doth appear upon this conſideration; nothing but this could have ſo quieted the heart of David, that the childe was happy. Indeed ſome think that the phraſe, I ſhall go to him, is no more, but I ſhall bee dead, as hee is; and they ſay, David did acquieſce in this, that the will of God was fulfilled; and therefore David comforts himſelf in this, I ſhall200 go to him. But if this had not been to Heaven, it could have been no great comfort. Alaſs! what comfort is this bare thought to a mourning Parent? my childe is dead, and I ſhall dye too. David might have had that comfort in Abſolons death; but here was his comfort, I ſhall go to him, i. e. to glory; the bare grave is not comfort, nor was it to David, but the glory beyond the grave is. And this is that comfort which doth ſtay the heart, I ſhall go to him. Though God did not hear him for his childes life, yet I think for his childes ſoul. So that is another thing to ſatisfie any Chriſtian in this caſe. I ſay, when Chriſt doth not hear prayers to reſtore a childe to life, and health; yet, in this caſe, in particular, go to the Lord Jeſus, you may go, and you may prevail for corporal kindneſſes for them, and if not for their bodies, who can tell but you may for their ſouls? Then, I beſeech you all in the words of the Apoſtle, Phil. 4.6. compared with verſe 19. Bee careful for nothing; but in every thing by prayer and ſupplication, with thankſgiving, let your request bee made known unto God. My God ſhall ſupply all your need, according to his riches, in glory, by Chriſt Jeſus. Whatever your condition bee, bee not over careful, go to the Lord Jeſus, and hee will ſupply all thy wants, hee will give a pardon to thy ſoul, and a plaiſter to thy body, and to thy childes body too; you may go to Jeſus Chriſt for what you will, in a way of beleeving, and to bee ſure you ſhall alwaies prevail in ſpirituals, and ſometimes in corporals. But there are two queſtions that wee muſt anſwer.
Firſt, But in what caſes may it bee lawful to put Prayer and Faith a working in going to Chriſt for corporal kindneſſes?
201Secondly, When may wee hope that wee may prevail with Chriſt for corporal kindneſſes?
Firſt, In what caſes may wee go to the Lord Jeſus, and ſet Prayer and Faith on work for corporal kindneſſes? It is a Caſe of Conſcience, which is not oftentimes touched upon.
Three things I ſhall tell you to regulate you, and then in any caſe you may go to Chriſt, and act Faith for corporal mercies.
Firſt, When the thing is lawful that you ask. There are many things that are not lawful for us to ask. Like Neroes Mother, ask, and ſay, I will have my Son King, though I dye for it. You may not begg of the Lord, that your childe may bee thus great, or thus honourable; but you may begg of the Lord, life, and health, creature accommodations, ſo far as neceſſary, theſe things you may begg, and go to Chriſt for.
Secondly, You muſt look that your spirits bee not inordinately ſet upon the things. When ever thou findeſt thy heart inordinately ſet upon any thing, then do not pray for it. And then,
Thirdly, When you can appeal to Jeſus Chriſt, that the end, for which you begg a corporal kindneſs, it is for his glory, then you may begg it. As David there, in Pſa. 119.17. Deal bountifully with thy ſervant; that I may live and keep thy Word. You may go and ſay, Lord Jeſus, Let my childe live: for what end? that hee may bee a great man, a rich man? &c. No, the Lord will abhor it; But that my childe may live to ſerve the Lord; if that bee your end, you may pray for it. And then,
Queſt. 2. But you will ſay, When ſhall I know, or may I gueſs, that I ſhall prevail with Chriſt? What202 are the ſigns of the time, and ſeaſon when I may hope I ſhall prevail with Chriſt for mercy, & c?
Anſw. I anſwer, When the frame of your ſpirit, is as the frame of the ſpirit of the Woman of Canaan. I pray mark it a little, what the frame of the ſpirit of this Woman was; Take it in ſome particulars. I will name onely two, viz.
Firſt, Shee had this frame of ſpirit; That though ſhee mentioned her childes caſe, yet ſhee ſeems to minde her own ſoul moſt: And,
Secondly, Shee had this as the frame of her ſpirit, To beleeve for both. Now to urge it in a few words to you.
The firſt frame of her ſpirit was, That though ſhee did begg this mercy for her childe, yet the frame of her ſpirit was principally ſet upon her ſoul. This poor Woman did deſire her Daughters life; but however Lord, bread for my poor ſoul. Oh Sirs, when you can go to God, and ſay, Lord, I would have ſuch a corpotal mercy, but however Lord, ſoul-mercy; when you can deſire a ſick childe may bee made well, but eſpecially an evil heart mended; when your ſoul is ſet moſtly upon your ſoul, and its concernments, then are you in a good frame.
Secondly, This Woman was raiſed up to meaſure of Faith. Indeed ſome great and conſiderate Divines do think, that that Text of James 5. (where it is ſaid, The prayer of Faith ſhall ſave the ſick) is to bee underſtood in reference to a particular Faith. And my Beloved, howſoever, yet let mee tell you, it is not alwaies neceſſary wee ſhould have a particular perſwaſion, yet when the Lord doth intend to anſwer in a corporal kindneſs, hee doth ſecretly, either out of the word, or by providence, hint ſome word that may bring203 the ſoul to a beleeving frame. Something is preſented to us, which raiſeth up a Faith in us; ſo that when wee are in ſuch a frame of heart, as to minde ſpiritual things moſt, and yet to beleeve, that in a temporal thing God will gratifie us, then may wee expect that wee ſhall not bee aſhamed of our Faith, and that wee ſhall have the particular corporal mercy granted to us. But to end, This is that I would preſs upon the whole; As ever you would have mercy for body and ſoul, go to Jeſus Chriſt. But now there is ſome general word, that I would draw from the whole ſtory. Wee have now diſpatched this whole diſcourſe of the Woman of Canaan. What is there that is upon my ſpirit to begg of the Lord for you, and for my own ſoul, but this? That this ſtory may bee alwaies a good ſtory to us.
Firſt of all, therefore, I ſay, Look about you, that the ſtory of the Woman of Canaan may not bee a ſad ſtory to any. Is there any ſuch as may have cauſe to fear that, you will ſay? Yes; man or woman, whoever thou art, who doſt not faithfully go to Jeſus Chriſt, the ſtory of the Woman of Canaan ſhall condemn you; you have no excuſe to keep you off from going to Jeſus Chriſt, but this Woman will condemn you. Three Excuſes ſome make.
Firſt, Alaſs, I am a poor man, or a poor woman, that have heard but a little of Chriſt, and am but a ſtranger to Chriſt: ſo was the Woman of Canaan. I but ſaith another,
Secondly, I have ſomething elſe to look after; a great family, or a ſick childe, &c. The Woman of Canaan had a ſick childe, but did that keep her from Chriſt? No, that brought her to Chriſt. If that ſpeech had been ſpoke with gravity, that one ſaid upon that in204 the Parable, Luk. 14.15. Hee might have brought his Wife with him, it had been right enough; you ſhould bring relations with you to Chriſt; do your indeavour to bring children; let not children keep back you.
But thirdly, Alaſs, I cannot tell where to finde Chriſt. It is a marvelous hard thing now adaies to finde a Jeſus Chriſt. Mark what the Woman of Canaan did; The Evangeliſt Mark (who records this ſtory, Mark 7.24. ) ſaith, that Chriſt entered into a houſe, and would have no man know it, but hee could not bee hid; for a Woman of Canaan found him out, &c. It was one of the tempting (but the gracious tempting) hours of Jeſus Chriſt. But hee could not bee hid, for a Woman of Canaan found him out. The Lord doth look thou ſhouldeſt finde a Jeſus Chriſt, and never leave looking, till you do finde him. The Woman of Canaan will condemn ſuch as theſe. Let not the ſtory of the Woman of Canaan bee ever a ſad ſtory to you. But,
Secondly, Let the ſtory of this Woman bee a ſweet ſtory alwaies to your spirit. Let it bee a ſtory, as a ſtore-houſe, unto which you may go and fetch ſome comfort in your wants. Who of you have been waiting upon Chriſt many a day, and have not what you begg? go to the Woman of Canaan, and eat out of her basket.
There are three things in the ſtory, that will ſpeak comfort to you.
Firſt, That many ſins, and great unworthineſs, ſhall never finally keep the ſoul from Chriſt. Oh Sirs, you go to the Lord Jeſus, and you knock, but your ſins bolt the door; you cry, but your corruptions cry louder; the woman of Canaan will tell you, I was as bad as you, and the Lord heard mee.
205Secondly, This ſtory hath this in it for your comfort, That Prayers caſt back, may have a bleſſed return afterwards. The Lord Jeſus may now ſeem to be dumb, ſo that hee may make thee ſpeak the more. Chriſt you ſee as in this womans caſe was ſilent (as to granting her requeſt a long time) yet you ſee at laſt hee anſwers, and that largely and lovingly. Go to this ſtory for that comfort; were the woman of Canaan alive, ſhee would tell you this experience: A ſoul may have a Prayer returned in mercy, that at firſt was ſeemingly caſt off.
Thirdly, The woman of Canaan will tell you this, That a mercy may come at laſt, of which the ſoul hath no aſſurance. What aſſurance had the woman of Canaan? none, why the woman of Canaan will tell you; I had comfort in the end, though I had no aſſurance; ſouls are much caſt down for want of particular aſſurance; They pray, and hope, but are not aſſured; why what aſſurance had this woman? Nay, had ſhee not the quite contrary? had not ſhe a ſeeming rejection at firſt, and no aſſurance at all? But behold, ſhee hath the mercy, before any previous aſſurance; And ſo may you have; though no aſſurance now, yet poſſibly you may have the mercy deſired very ſpeedily. However learn and remember th••. You may IN TIME have a mercy, of which you have as yet no aſſurance. Thus meditate on this ſtory, and look into it, as I ſaid, as into a ſtore-houſe of comfort in many caſes. To end all, Beloved, (as the Apoſtle James ſaid, You have heard of the Patience of Job, and what end the Lord made with him) ſo ſay I, you have heard of the Practice of the woman of Canaan, and what end the Lord made with her. Let not this ſtory bee forgot, as an old ſtory is, but remember it many a206 day, yea all your daies. For certainly there is much ſweetneſs and refreſhing which you may gather from this record of the Woman of Canaan.
A Commentary upon the whole Epiſtle of Paul to the Epheſians, wherein the Text is learnedly and fruitfully opened, with a Logical Analyſis, ſpiritual, and holy Obſervations, Confuration of Arminianiſm and Popery. By Mr. Paul Bain.
A Commentary on the Proverbs, Eccleſiaſtes, Canticles, and the Major Prophets. By John Trap; M. A.
An Expoſition of the Prophecy of Ezekiel. By William Green-hill.
The dividing of the Hoof, or ſeeming Contradictions throughout ſacred Scriptures, diſtinguiſhed, reſolved, and applied. By William Streat, M. A.
Some Sermons preached upon ſeveral occaſions. By Peter Sterry.
A Treatiſe of the Divine Promiſes, in five Books: In the firſt, A general Deſcription of their Nature, Kinds, Excellency, Right Uſe, Properties, and the Perſons to whom they belong: In the four laſt, A Declaration of the Covenant it ſelf, the bundle and body of all the Promiſes, and the ſpecial Promiſes likewiſe which concern a mans ſelf, or others, both temporal, ſpiritual, and eternal. By Edw. Leigh, M. A. of Magdalen-Hall in Oxford.
The Hypocrites Ladder, or Looking-glaſs, or a Diſcourſe of the dangerous and deſtructive nature of Hypocriſie, the reigning and provoking ſin of this Age; wherein is ſhewed how far the Hypocrite, or formal Profeſſor may go towards Heaven, yet utterly periſh, by three Ladders of ſixty ſteps of his Aſcending. By John Sheffield, Miniſter of the Word at Swithins, London.
An Improvement of the Sea, upon the nine Nautical Verſes, in the 107 Pſalm, wherein among other things you have a very full and delightful Deſcription of all thoſe many various and multitudinous Objects, which they behold in their Travels (through the Lords Creation) both on Sea, in Sea, and on Land, viz. All ſorts and kinds of Fiſh, Fowl, and Beaſts, whether wilde, or tame; All ſorts of Trees and Fruit; All ſorts of People, Cities, Towns, and Countries. By Daniel Pell, Preacher of the Word.
Several Treatiſes uſeful for Chriſtian Practice, viz.
Warning to Backſliders, The way to true Happineſs, Mercies Memorials, A Sermon preached on the fifth of Novemb. Milk and Hony, firſt and ſecond Part, Orthodox Paradoxes, The New Commandement, Divine Similitudes, or Myſteries and Revelations. By Ralph Venning.
The exceeding Riches of Grace advanced by the Spirit of Grace in an Empty Nothing-Creature, viz. Mris. Sarah Wight. Publiſhed by H. Jeſſey, A Servant of Jeſus Chriſt.
A Latin and Engliſh Grammar. By Charls Hool, M. A.
Phyſical Rarities, containing the moſt choice Receits of Phyſick and Chirurgery, for the Cure of all Diſeaſes incident to mans body: Hereunto is annexed the Phyſical Mathematicks of Hermes Triſmegiſtus. Publiſhed by Ralph Williams, Practitioner in Phyſick and Chirurgery.
Spiritual Experiences of ſundry Beleevers, with the Recommendation of the ſound, ſavoury, and ſpiritual worth of them, to the ſober, and ſpiritual Reader. By Vavaſor Powell, Miniſter of the Goſpel.
The Saints Deſire, or Divine Conſolations, being a Cordial for a Fainting Soul, containing Obſervations, Experiences, and Counſels; The Saints daily Duty, the Life of Faith, and how a Soul may live in the ſweet enjoyment of the Love of God, &c. By Samuel Richardſon.
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