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