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X^y atl of Faith |

OR THE

WOMAN CANAAN.

On Math: 15, 2iD 22, 23,24. ///. Together with the jf

Souls Sure sJnchcr-hQld0 / '' a^/i

On H^. 6. 19.. V

With the Wifdome of timely re-

membring our Creator ,

On Ecclef. 12. 1. )nli __ __ z7^_

in Severatl ShRMONS, By Timet hy Ar^iitageY Late Minifter of the Gofpel in Nor witch,

MN'DO^ Printed by M. S. for Henry CriP?h at the firft Shop in Popef- head- Alley, next Ltimfard-fczzz, 1661.

/

To the

Chriftian Reader.

Lthougb we have not fully perufed thefe Ser- mons, yet being well ac- quaintedwith the worth of the Author , we doe (not without the defire of many) prefentthefe Notes to thy view. He was a man of a choice, humble, week-, and moderate fpirit, of good natural endowments, height ned with no fmal meafure of Divine grace ; of a found judgement, yet could Bear with thofe that erred not in the main ', of a large affe&ion, yet without ajfeStation; of good Learning : but his Art was in ^^^

O ^ 13.Y6 QYtCVltt

f reaching to conceal his Art. His

<A 2

Teach-

To the Chrifiian Reader. Teaching wa6 after the manner of Gods, drawing a foul to Himfelf vi**,. Fortiter & fuaviter, ftrongly and fweetly. Bis file was e<veny pLain,d^fnll,and(as tiniztnusfpakg of Chry foftome) his

Chryfoflomm illud quafi pe- r. i j

culiare cuftociic ac proprium, JPeech "«* netver ele' quod cum Temper follicitus vatedto the pomp of fir, fempervigUans, & noxii yv^jL- nf,J,# afo ayes itupons mimicus, nuiquarri"'-* :> *> ' y1

ramenejusoratioinpompam accommodated to the elevatur dicentis ; fed ton profit of hearing.- In aptawradutiluatem audien- # .rri r - 1

tis. eltenim fiilus ipfe Ec- brief ,Hew OS a faith-

clefia: auribus accomodandus. fuL experimental,

Sixt. Stnen{% Biblio lib. a. de _*. r l J C r

Jo.chrylofi. 4 powerful, and fuccef-

ful Labourer in the Gofpel ; for the Spirit of God brea- thed much on his heart and Mini fry: His life alfo held pace with his Do- Brine\for as his DoBrine was live- ly ,fo his life was doSirinal : He was beloved both of God and man. Our only grief is^ve had fuclj a Preacher

whom

To thq Christian Reader,

whom now we have not : But in the midjl of our forrows for the lofs of him we have refrejhment^by enjoying the iffues of his labour ; and this boo\ being hisBQU)dimm^hicbhe diclnot live to fnifh^we humbly pre fent un- to you^ in its native innocency, as it was midwived from his mouth by the finger of ar eddy Fen-man : Nei- ther could we be fo injurious to our departed Br other y or unjuji unto you , as to diminijh or add any thing there- unto i lejiyinjieadofhis endeavours, we jhould give forth our own conce- ptions. His intention was not to print them in paper Jout to imprint them in the he arts of his Auditory* This Writing is lil^e Milk^ in a Bottle, which though it wanteth the natural warmth of the Breaftj yet being well digejied) will afford wholfome nou- rijhment and fpiritual firength.

Thofe

To the Chriftian Reader. Thofe thai did hear tbefe Sermons delivered by a lively voice, cannot but rejoyce in hearing them eccho'd over by the rebound of the Prefs ; in which if there be my faults, you arc defired, by the fenfe of the neighbor ring words, to correU them, thus committing thefuccefs of thefe fol- lowing pages (wherein the Author being dead yetffeahftb) to thcblef- ftng of the Almighty, We reU

Your Servants in the Lord Chrift,

W.B. T.A. J.R.

Several Sermons preached

by Mr. Timothy Amitdgc upon

Matth. 15. ai, 22, 23, 24*

Verfes^ Sec,

Verfeai. Then Jefus went thence y and departed into the Coajis df Tyre^^Sidon •

2 2 * And behold^ a woyndn of Canaan came out of the fame coajis 9 and cryed unto him •> faying •> have iHercy oft mey 0 Lord^ thoiifdn of David, niy daughter is greivouflj? vexed with a Devil.

2 3. Bnt he anfwered her not a word:

And his Difciples came and be*

B fought

CO

fought hiM,faying,fend her away, fot Jhe cryeth after us. 24. Buthe anfwcred, and [aid, I am not fern but to the lofijhcep of the hoitfe of Ifrael, &c<

SERMON I.

Verf. 2 1

Twogvtat Wonders toraught byChvifl. I. Wonder.

2. Wonder,

SnOu have a Relation of thrifts de- parture from rhe parrs of Judea near tojcruja/emymd his coming to the coalh oll'jri and Sidon,thz ut- ternioft fart of the Land of Canaan. And here, is a Relatioif6f two great Wonders wrought by Chrift there : One Was a i, iricual wcip der,a wonderful faith that Jefus Chriit wrought in the heart of a poor woman , the woman of Canaan; it was a wonderful faith, therefore it is brought in with admiration in the 22.verle, and BEHOLD, a woman of Cknaan came out of the fame coafis, and cried unto him, faying, have mercy on me, O Lord, thoufon of David, &c. Yea it was fuch a wonder, as made the Son of God to wonder at it in conclufion, and to fay, O woman, great is thy faith, be it unto thee even at thou wilt.

The fecond Wonder, which was the erTedl of this wonderful faith, it Was a miraculous cure that the Lord Jefus Chrift wrought upon the daughter of this woman of Canaan , who was poflfeftid with a

Devil?

; ro

pevil3*which Devil Chriil caft out% fpeaklng one word.

Now concerning the faith of this woman of The won-. ■ Gw*#»;tfac wonder chat was in it appears, . . 4# 0/ t&*

Firft, In that it was a w0/»d»,thc weaker veffel, "^W and moft fubj&$ to fears, yet her heart was raifed £eatsfifi^ to believe.

Secondly, Not only a woman , but. a JVemanoi Canaan yz Canaaniiifh woman, one that was of the feed andpofterity of that curfed . Nation the Ca- haamtesythzt were a curfed Nation, and caft our, that room might be made for the Children of If rad ; caft out of the Land, that room might be made for the Children of the Kingdome, and yet Chrift meets with mighty faith in the heart of. a woman that was a Canaanite , one that had. not in- joyed the means of Grace, one that had not injoy- ed the priviledges of the Jews. . :

But we i^hall open the Scripture, and give you a. brief Anallyfis of it, and lay a foundation for future difcourfe, for I {halibut dwell upon ;he borders at this time.

And in the faith of this woman of Canaan.

Firft take notice of the Declaration of her TheAecti* . faith, ver. 22. ration of th4

Her faith was declared, firft,by the confefflcn (he ™™n made of Chrift, ihe made a full and excellent con- ^"r s feiTionof Jefus Chrift ; O Lord, thou fen of Da- zid , there is the confeffion of her faith i ihe doth acknowledge the Lsrdfhlp of Chnft,(hedoth acknowledge him to be Lord of all , infinite in power, able to do what he pleafes, yea to com- mand the Devil out of: her daughter,for fhe came to bim for rhac end ; there is a confeflion of £ 2 th.*i

(4.)

the Divinity of Chrift, and of . his infinite power. >

Secondly , She doth acknowledge him as the MejfiM 5 not only as the Lord of all , but as the JUteJfias, Chrift the Saviour, him that was to come to redeem his people,and to be a light to enlighten the Gentiles ^md therefore {he calls him the [on of David ; Oh-Loxd7thott [on of David, have mercy on me, &c. where ihe doih acknowledge him to be the Mejfias that was promiled to come out of , the loins of David.

Thirdly, There is a declaration of her faith by h^r prayer (hepowres out before the Lord; her prayer was an effect of herfaich, ihe calls upon him with a great deal of earneltnefs- and her peti- tion was , that Cbrift would caft out the unclean fpirir. that had taken potfeflion of her daughter, therefore fhe fpread it before the Lord , My daughter is grlevoufly vexed with a Devil. ThtAvgu- And the Argument ihe ufes to move Chrift(be- gumentthu fides herowgneceility and the mifery of he; child) woman u- \i vvas his own free-vrace ar.d mercy : Have mercy

Jetht0 upon me, O Lord, thou (on of David : my daughter moxe • - n j • i t> */ ^

Chrith u grievoujly vexed with a Devi/.

Have mercy upon me; the affliction of her child was upon her ; ihe does not fay, have mercy upon my child,but upon me ; and (he pleads jrrcrxy and free-grace, have mercy upon mey hot her os^n wor- thinefs ; no, but have mercy upon me.

Secondly, We have the tryaloi her faitbyber faith is try ed three' feveral times, and three, feveral wayes the LordChrift doth try her faith, thaifo it may appear more ihining.

- FvRy

(5)

Firft,Chrift doth try her faith by keepmg film, Hm^yifl ririT,wu (Viect es a bud, Lord have tryedthe

gmng her no *^^ dod, noc fo ^ch as ,pen »»«* FSJ» 3^23 incouragement , but heis^-

fi en -and that wasa n4^y ^» » *a5 when *e Sould cry fo loud, that Chriit foould lay nothing lo her" it was a mighty tryall to thts vvomans

f"secondly,ChrifttiyesherTakhby^C/A«- , fi? fc*/,in Ac a4- vetfe.Hc anfwered and Cud lam not (em h» to the lofi free? of the honfc o)\)rael, as if he fhould fay,it is befide my arrant fo Leany thingto do with thts woman of ft- naan , I am fent to the Jemxn the firft place , it

Wtd^?^l?5. , becaufe Chrift thereq^ieft of theDifaples,fo-mthe *J.Ver.7*5

was a try 1 of her faith ; (he might have fcd .1 ■ Cecrfe^d there isnohope , and theDiici- nks tffive befought him for me ; but Chrift SSwer, buc'denyher requert, and deny the Difciples requeft, what hope was Lit

Thi-dly, The faith of this woman is tried in the »6 verfe, where Chrjft dfch ob,ed zo bsr.fcr

- anv thin- to do with her ; A* *»/*««* ^ /"«» * ?S ,£« »* I /N« ^ fe (hMrens bred to Aw And oh! what a tryall of faith was this? C& doth not only deny her , hut to tout.- braidherwith her unworthinefs ; thewasof the

1 Nation of the Canaanites, and they were of th

Tevfe

CO

Jews accounted as Dogs ; they were caft out, and

were without [he Covenant , and without ( jod in

the world ; it is not meet, laid Chrift, I cannot do

it , to take the children* bread, and give it to do<?s ;

this was a mighty tryai.

the beha' ^ovv in ^e third place let us consider the be -

%i(kct of haviour of this woman under thefe tr-yals , how did

thitwonun her faith bear up under thefe try'als? That is decla-

»/ Canaan jed unto us,

mat Firtt of ali ' when Chrift S*ves her n0 anfvver»

. •' yet fell fhe continues crying after him ; there is

the behaviour of this womans faith under that

tryal. Though Chrift give her noanfwer,fhe gives

not over her requeft ; though Chrift was hlent

and would not open his mouth to give her one

word , yet ihe continues crying, the Difciplesfay

as much, Lord fend her aypay, fay they, for jhe

cricth.

Secondly, And for her deportment under her fccond tryal ; (he came and wor flipped , and faid, 'Lord help j and lb fhc continues ftill induty,and is found waiting upon the Lord in an humble po- sture, fhe falls down and worilnps, (hevvorihips Chrift and continues in prayer, Lord help.

Thirdly , The behaviour of this woman under the third tryal fhe meets withall is in the 27. verf. a'nd: (he faid, Truth Lord, yet the dogs eat of the crumbs which fall from their Maftcrs table. When Chrift tell s her , that he muft not take the chil- dren* bread and caft it to dogs, fee how har faith now works, and though this feem the greateft dis- couragement, yet her faith doth make an excellent improvement of ir, and from this difcGuragemenr- her faith takes rice and wafceth ftronger and

longer ;

(7)

Wronger; Truth Lordy yet the dogs eat of the crumbs that fall from their Mafiers table ; fhe grants all that Chriit laid , fhe grants the propofi- tion and application of it, fhe grants char the was no tetter then a dog , and yen her faith makes an improvement of that which feems to be the great- eft difcouragement, fhe fetcheth an argument from thence, if I be a dog let me have the crumbs, if a dog,thy dog, and I will not away from thy feet, but let me have crumbs that fall from the ch'ildrens ta- ble. So you have the carriage Qf this woman un- der her feveral tryals.

Foarthly , You have the victory of her faith in Thevftay the 28. verfe ;- 0 woman, great is thy falthy belt ofthuno* unto thee as thou wilt ; and her daughter was made mm *ait ' whole.

The heart of Chrift feems to be taken mightily with the faith of this woimn^and therefore Chrift ftands and wonders , that there ihould be fuch a faith in a Canaanirilk woman : O woman, great is thy faith, be it unto thee, ever, as thou wilt : I do not only grant the mercy thou askeft , but even what thou wilt ; thou haft overcome me with thy faith, Be it unto thee as thou wilt ; and her daugh- ter was made whole that hour : So that you fee the hiftory ot this woman of Canaan opened to you : I fhall not enter into it now, but fas I faid before) dwell upon the borders of it.

And at this time I fhall confider what is written 2I# p^ * in the 2 1 . verfe ; Jefus went thence and departed f^n f* . pito thecoaftof Tyre and Sldon. three things

1. We fhall confider from whence Chrift toi,e ccnJ:- went when he came into thefe parts. dered' }4.

B4 gt 2, And

(8)

2. And what was the occafion of Chriftsgo^ ing away.

3. And thenconfider what this place was that Chrift came to, where Chrift wrought this wonder, this miracle.

1 . He went from thence, from the parts of Jtt- *fc*,which were near to Jcrufalem ; for in the be- ginning of the Chapter you read , that Chrift was there in ibme place , where many of the Scribes from Jerufalem came to him,as in the fifft verfe.

' 2. What was the occafion of Chrifts depar- ture from thefe parts of Judea that were near to Jerufalem} Why did Chrift leave thefe parts, and leave that people ? The occafion'is intimated, be- caufe they oppofed Chrift , they cavelled againft him* againft the perfon of Chrift, againft the truths of Chrift, againft the difciples of Chrift, anda- gainft the way of Chrift ; the Scribes and Phari- sees were filled with enmity againft Ch;ift,and the way of Chrift , and therefore Chrift departs from them,and goes into the coaft of Tyre and Sldon. ■' But more particularly, th.u which was the caufe of Chrifts removing from this peo le ; it was be- caufethey f^tz up their own traditions ; they fee up their own inventions , and made'them equal with the Command of God , nay,they made their own inventions and traditions above the Comman- demenrcf Cod, which was a r^ighty provocation to 'Jefus' Chrift ; if you read the beginning of the Chapter", you fhal! fee how they fet up their oyvAi , ulcs above Gods Rules , which is a. provoca- tion to Chrift, and he will not bear with f-ich ; you may read the iecond and third verfes, and fo to the end of the feventh verfe.

1«

(9)

In vain ( fayes Chrift J do joh worship me , teaching for doctrine the commandements of men, ...

So that the occafionof Ch rifts removing from thefe parts of Judea which were near to Jerufa- lem , was the exalcing their own traditions , and making them equall with Gods Commande- ments.

It affords fomething to us for our inftru&ion, which is this,

That when a people, or any foul, fhall exalt their Ptopofiti- own traditions, their own inventions, and make on or Do- them equal, or fet them above the fimmande- «rin^« ments and Rules that Chrift hath given his people to walk by , thrift will not afford his frefence to fuch a people , Chrift will certainly depart from fuch a foul, or people.

For the truth is ; there is little hope that there fhould be any good done by fuch a people , when rhey decline the Rule , and fet up fomething of their own , there is little hope that the word of Chrift Ifhould do good among fuch a people. Therefore Chrift will withdraw from them, as he did from thefe Scribes and Pharifees; and fo will Chrift withdraw his fpecial prefence from a peo- ple that fhall fet up their own inventions. For ic is a mighty provocation to Chrift,

Firft of all, when a peopleAall exalt their own inventions above the Rule that Chrift hath given his pe ^1e to walk by ; the minds of fucu a peo- ple are blinded and darkened, and their hearts are hardened againft the Truths of God ; there- fore there is little hope of fuch a people : I fay;

mens

( 1°)

mens own inventions thus exalted and life up ar bove Gods Rule , it blinds the mind.,and hardens the heart againft Chrift and the things of Chrift ; it is a making to a mans felt a graven Image: What- soever a man (hall bring in of his own, as a rule to walk by,and to worfhip by.be makes that an image to himielf ; now they thac make graven Images are like tothem,fayes the Pialmift, Tfej$ have eyes and, fee not ; God gives them up to biindnefs ; decli- ningGods Rule,andChrifts Inftitution,it will blind them and harden them againft theTruthsof Chrift.

Secondly, When as men lTiall exalt their own inventions , the heart is fo rilled with them , that there is no room for Chrift , and for the moft part rhere is in fuch a foul a kind of loathing the Truths oi Chrift. Whereever you find mens inventions exalted, there you fhall rind a kind of loathing, in fuch a foul , of the pure and fincere truths of the Goipel , the bread of life is no longer fweet with them , and the water of life hath no rellifh with them ; and when it conies to this, Chrift will not ftay , but withdraws his fpfrkual prefence from them , as he did his bodily prefence from the Scribes and Pharifees.

Thirdly, C hrift will withdraw from fuch a peo- ple , becaufe for the moft part they are defperate enemies and perfecutors of Chrift ,and (/;. his Peo- ple , and of his Truths ; So it was with the Scribjs rnd Pharifees, Chrift had not fuch enemies in all the world as they were, becaufe they were moft zealous for their own inventi- ons, they declined the Rule, andfet up.their own rile, and therefore they prove defperate ene- mies to Chrii ' -aakis an acknowledgement

Cf:

of it when Chrift came to open his eyes, and doth tell you , that that was the caufe of his driving on that trade of perfecuting the Saints with fo much earneftnefs , becaufe he was lb zealous for the tra- ditions of men ; in Phil, 3. 6. You may fee there what he (ayes was the caufe of his perfecuting the Saints : Concerning z*ealy perfecuting the (fburch*, tombing the righteoufnefs which is in the law blame- lefs : And fo in 64/. 1. 13, 14. For re have heard of my conversation in time paft fin the Jews Religion, how that beyond me afar e Iperfecuted the Church of God and wafted it. Ver. 14. c/^W profited in the Jews religion above many my equals in mine own nation , being more ^ealotts of the traditions of my fathers : The zeal which he had for the traditions of men was that which carried him on to perfe- cute the Chriftians with fo much violence -, and many times it is fo , that they which do moft ex- alt their own traditions, they become very zealous in perfecuting the Saints and Truths of Chrift, for it is natural for a man to become zealous for that which is his own ; that which is of the flefh , that ' which is a kin to the flefh , the flefh will be zeal- ous for : Now all traditions they are born of the flefh , they are the off-fpring of mans own brain, and therefore upon that account men are many times very zealous for them to the perfecuting of the Saints of God. Now upon this account the Lord Chrift will not afford his prefence with fuch as lay afide his Rule , for they many times prove the greateft perfecuters of Chrift and his people.

Fourthly, Chrift will not continue and afford his prefence with fuch a people, as feu up their own

inventions

inventions and traditions in the place of Gods Rule, becaufe they do arrogate that t® themfelves which is Chrifts due ; he is the great Prophet, and given to inftrud his people , to make known the way of life and falvation , and it belongs to Chrift to give a rule for his people to walk by- And therefore when men fhall fee up their rule in the place of Chrifts Rule ; what do they but take the place of Chrift , the office of Chrift, and turn Chrift out of his office , and fet themfelves in Chrifts chair. Now this is a great provocarion to Chrift, and that which Chrift will not endure, but depart from fuch a people.

Fifthly,They that do exalt their own inventions and traditions in the place of Ch rifts Rule,for the moft part they place their righteoufnefs in thofe very traditions of their own; which is a greac provocauon unco Chrift ; for you may obferve this in the Pharifees , they that were fo zealous for their o vn inventions, and would nor fubmit to the Rule of Chriit , they would not fubmit to the Righteouinefs of Chrift , but they placed their righteoufnefs in their traditions , in their inventi- on^ kind of volluntary humility they had, and willingly fubmitted to their traditions , andbyfo doing did overturn the righteoufnefs of Chrift, placing their righteoufnefs in their own ob ferva- tions ; it was that which made them not to fub- mit to the righteoufnefs of God. Let a man do never fo much, let him walk never fo ftri&ly, let him fet up the ftraiteft rule to himfelf to walk by, though .a man do never fo much , though he afflict his body never fo much, if this tend to draw orf the *oal from the righteoufnefs of Chrift , that a man

(M4

C H )

fliould look upon this as his commendation before 6od,and place this in the room of Chrifts righte- oufnefs , as all do that let up their own traditions, they do greatly provoke the Lord Chrift, and loofe all they do ; though men could walk as exactly as the very Angels,yet if that exac-tnefs fhould draw them to place any trwft , any confidence in their obiervations and humility , they loofe all their la- bour; for Chriit tells his Difciples mMatth. 5* 20. That except your righteoufnefs exceed the righteoufnefs of the Scribes and Pharifees, yon fball w no wife enter into the kingdome of heaven: Ex- cept your righteoulneis exceed the righteoufnefs of the Scribes and Pharifees : they went a great way in felf righteoufnefs, they walked very ftri£tly and very precifely ; ah but you muft have another kind of righteouinefs, a righteoufnefs that muftbe beyond theirs ; they placed their righteoufnefs in their doings, in their obfe'rvations and inventions ; but except your righteoufnefs exceed theirs , you fhallin no wife "enter intOThe Kingdome of Heaven.

Tr-e Devil he will allow men to go a great way in fuch paths of felf-righreoufnefs , to do a great deal,tofufrer a great deal, to carry it very humbly, and very itrictly, and feem robe the moft mortifi- ed men living ; if the Devil can but draw them off from Ch rifts righteoufnefs thereby, and place their righteoufnefs in.this^he care not how far they go ; for the Devil knows that this will never mor- tifie the deeds of the flefh, whatsoever is of mans letting up will never mortifie the deeds of the flefh ; but as I faid before , men may live very ftridtly, faft and pray, and yet be far from mortify- ing

( 14)

ing the* deeds 6f the flefh ; it may be fo far from mortifying the deeds of the fleih , that it may ftrengthen the flefh and corruption , get ftrength while men feern to walk in fuch a way of feeming mortification; yea the ftrength of the body may be fpent in feeming mortification, and the corrup- tion unmortiried.

Application But t0 refka * litcle b? waY <* Applica- tion.

Oh that this might be a warning piece to us to take heed that we do nor exalt any thing of man in the roofn of Chrift ; take* heed we do not exalc our rule above Chrifts Rule , that we do nor form rules to our ielves to walk by , and to wrrfhip by, and decline the Rule, and Iriftitutions, and Ordi- nances of Chrift. '*--■-■ There are two forts of people that are and will

:%Tlshftbz found guilty of this, who (hall notinjoy the exalt their prefence of the Lord, for Chrift will depart from rule above fuch a people.

thrifts Firft, Such as fet up outward formes of their

^"k" own in oppofition to Chrifts Form ; there have been fuch a generation of men in this Land , and ftill there are, vvho hath fuch Idols in their hearts* who fet up their form above Chrifts Form ; Chrift hath left a Rule , and Chrift hath given his Form, and his Inftitutions,Which muft be obferved till his coming ; but now when men fhall bring in their own inventions and traditions , their own fuperfti- tious ceremonies into the worfhip of Chrift , which Chrift hath not commanded, this h a greac provocation to the Lord, and fuch a people canncr injoy the fpiritual prefence of Chrift ; for faith Chrift, Ga uach^nd obferve what I have command-

( i5)

id joii , and lot I am with you to the end of the world. So long as a people cleave to Chrifts Iih ftitutions , fo long they are under the Promife of Chnft, but they that (hall go from this are not un- der the Promiie of Chrift.

2. And then again there are thofe that will be Sxoni found fetting up fomething of their own in the y^ 0fpeo* ftead of Chrifts Rule, while they pretend that zh^y pie that ex- have another rule then the Word to walk by ,• the alt $<* other is more grofs and carnal , tat this more fpi- J^y?*0™ ritually wicked. I fay, when men ihali pretend to R*fef have another rule to walk by , that they have the Spirit of the Lord to be their rule to teach them, and they fhall not look to the rule of the Scrip- ture, not look to any rule without them ; truly both thele forts of men will be found to fet up their own rule above Chrifts Rule : And oh how dangerous is it? and as I faid before, fo again, and oh that it might be rernembred ! It is a pulling Chrift out of his Throne ; for men to decline his Rule , the rule of his Word , which he hath given them to walk by, and decline his Ordinances, and pretend to walk by a rule that is within them, tru- ly they exalt fomething of their own above Chrift ; and let it be rernembred what the Lord threaten?; - to fuch as will not hear the great Prophet , Bent . 1 8. 15. and 19. The Lord thy God mllralfe tip unto thee a Prophet from the midft of theey of thy brethren/kemto me junto him ye fhall hearken. V. 19. And' it foall co me to f>ajfe> that whomever will not hearken unto my words which he fhaii fpeak in my name J. will reqnire it of him. He that will not take the rule from Chrifts mouth, he that will tot walk by that rule that Chrift hath left in his

Word

( 16)

Word to walk by , hut fhall take another rule though the pretence be never fo high and fpiri- tual,°the Lord hath laid that fuch a foul (hall be cui off ; the Lord will not afford his prefence, Chrri will' not continue his pretence with fuch a people as fhall exalt any invention above Chrifts Rule,tht • rule of the Word.

0WJ But it may be that they will fay. They do no

exalt any thing of their own,we are mlfiaken of that wyit is only the Spirit ofChrift that they exalt : it i the Spirit of Chrift that u their rule to walk byyam they are not bound to attend ta any rule what f eve) that is without them ; but to walk by the rule of th Spirit of Cod that is within them. jf.fr, ' To whom, I fay, it is a great miftake, that th

** l Spirit of the Lord in us fhould be a rule for us t< walk by ; the Spirit is not the rule , the Spirit 1 given to open the rule, the Spirit is given to fhin< upon the rule,to declare die rule, but the Spirit o the Lord is not the rule. It is true indeed , W> cannot know the rule , at leaft mtbe fpimual na ture of it,till the Spirit of the Lord doth open it as a man cannot fee what time of day it is by th Sun-dyall till the Sun ihine upon it • ah but th Dyall is the rule : And fo it is a great miftaKc while men think that the Spirit is the rule , whei as the Word of the Lord is the rule , to the Lai md to the teftimony,. if any man walk not accordin to this rule. And fo Chrift tells his Dilciplef that the Spirit is not given to manifertand difcc ver any new thing, but what Chrift hath laid dow in his- Word: look into f ohn 16. frtt Hovbei when the Spirit of truth is come, he will guide ys into all truth f for he fkM not fpeA of hmfolj

C *t )

but whatfoever he fljall hear, that fhall he fpeal^ , and he will fkew yon things to come. Mz:k how clear it is , that the Spirit is not given to diicovei any thing that is befide the rule that Chrift hath' left ; he fhall guide you into truth j ah but how > he thai! lead you to the rule and guide you into truth , for he (hall not fpeak of himfelf , ' but what Chrift hath fpoken , and what is written in the Word of the Lord ; and the Spirit is gives to fpeak it with power, and life, and efficacy ; He fhall tal^e of mine and fhewit to you , no new thing,but what is mine ; my Truth, my Gofpel; he ihall take of mine and (hew it to you.

Objeft. But you will fay , If the Spirit of the Lord be in mejurely the Spirit need no rule to wal^ by ; but the Spirit of the Lord u w all the Saints^ what need have they of any other rule ?

Anfw. I anfwer : The Spirit needs no rule, aft but the Lord favv that we needed a rule to walk by* . we were apt to be deceived,to call darknefs light*' and light darknefs; the Lord faw we had need of z rule, and that rule is the Word of the Lord, which is given us as our rule , and no other rule but on-* ly the Word of the Lord: And therefore be noc deceived upon any pretence whatfoever ; take heed you be not drawn off from the InftltutionS of Chrift, from the Word of Chrift, the rule thac Chrift hath left ail his people to walk 6y,for it you be, you will exalt fomething of your own* fome- thing that you will place your Righteoufnefs in; and oh how provoking is that to Chrift ? for a people that do fo , they cannot and fhall not injoy the (piritual pre fence of Chrift ; fuch as forfakc Chrifts Rule, and fee up their own pule that: Chrift C fteve:

(i8)

never made a rule , they iTiali not injoy the pre- ienee of Chrift , no more then Chriil afforded his pretence with the Scribes and Phariiees.

And therefore doe but wait upon the Lord, cleave to the Lord ,and hold fail his Rule, and you (hall fee that the Lord will make it evident to all the world, that be hath left them, though they are never fo feemingly high and fpiritual , yet it will appear , that fuch as forfake him, Chriit will for- fake them* they are left of Gbttft in their judge- ments already , and wait upon the Lord , and you lliall fee that the Lord will leave them to corrupt themfelves by a corrupt conversation ; for what way of Chrifl will not men only forfake , but blaf- pheme ? and what tins lb great will not fuch a man, as leaves the rule,be drawn to the commiiTion of ? For if the Word be not the rule, but a llrong im- pulfe of Spirit,what impulfes may not a man have? he may have the ttrongeft impulfe tothegreateft evil whatfoever ; if the Lord hath not yet left,yet he will leave fuch a people to the commiifion of great evil : As I renumber the hiitory 'of Tome of the low Countries , they had fuch a pretence, that the Word was not to be their rule , but they' were led by the impulfe of the Spirit of God; and I remember in that hill ory it is recorded, that many grievous wickedneffes they did commit ; they came to marry many wives , and one of the chief of them cuts 'off one of his wives heads.And another upon a time, he caHs his kindred together, and he in the prefence of them all takes away the life of one of his brethren, and faid, now the will of the Lord is done : And what wickednefs is it that men may not fall into by a ftrong impulfe ?

But

C *9 )

But fo much for that.

I will give you but one bint more in that 2 1 . v. 7hw& thing Jeftts went into the coafts of Tyre and Sidon : You W downt lee from whence Chrift came, which was from thu fafk* parts of Judea ; and the occaiion of Chrifts de- CMftckmJl patrure,becaufe they rejected his Word. But whe- tmto. ther came Chrift ? He departed into the coaft of Tyre and Sidon. A word or two of that , and to conclude ; The coafts of Tyre and Sidon.

Firft , They were the uttermoft parts of the Land of Canaan,

Secondly, It was a very darl^ plaec, a place full of darknefie and ignorance ; a people that were mixed with the heathen, and had learned their lin- ful cuftomes;and yet the Lord Chrift when he goes from Jerufatem^ he goes into the parts ©iTyre and %don.

Briefly obferve this : The falthfnlnefs of Chrift Obfervatt- in his Fathers work , and the love of Chrift to the on* fouls of men : Tyre a hundred mi|es from Jemfa- tern , arid yet Chrift undertook this journey. OH the faithfulnefs of Chrift in his Fathers work [ he fpares no labour , no travel from place to place, from Cityro City, to the uttermoft parts of the Land, and ail was to do his Fathers work : Oh the faithfulnefs of Chrift!

And take notice of the love of Chrift to the Ihehve of fouls of men ; it was in companion to a poor wo- chrift to . wano£ Canaan that Chrift took this journey, {hQthefouIs df vvas known to the Lord before , and in companion msn% to do her foul good , and to releafe her daughter that was poffeft with a Devil , Chrift takes this journey. See the love of Chrift to the fouls o£ poor creatures. Chrift knew the worth of a foul, C 2 tha

A

. 1 : what would k .idvan-

ofe

liswomansioul

in chac w :

of o-

->doc v ^man ot

: ; C godd-

coal

I ; he

his Grac

by

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by the declaration of the Gofpel of Chrift.

And oh chat we might obferve che wonderful difpen'fations of the grace of the Gofpel, that he fhould carry it into the dark corners , that Chrili fhould leave Ijertiftlem and carry the Word of Grace into the dark places ; thac che Lord fhould make choice of molt unlikely places , places moft defticute of the Gofpel ; oh che wonderful dif- penfation of the Lord 1 nay, that the Lord fhould there make fome poor creatures eminent in grace; this is another wonder, that the Lord fhould bring in fome out of the dark corners, and make them moft eminent in Grace , make them pacternes of faith , as this woman of fan^n was ; here was faith in this woman that made the foul of Chrift to wonder : Now what a wonderful difpenfation is this and difcovery of the free Grace of God ? That all is of God, nothing in man, nothing in the meanes without hisbleifing , that he fhould make fome to believe in the dark places, yea nor only to believe , but with fuch an admirable faith as this woman ; that he fhould make them that were at the greateft diftance to be moft nigh , and the greateft Tinners the excellenteft Saints : Oh the freenefs of Gods Grace in his difpenfations I

This fhould teach us to pur on bowels of mer- cy towards finners , towards them that are in the dark places of the world. All Chriftians that are in thf world,that hath received the light of Chrift, fhould be filled with companion towards them that fit in darknefs ; if we dwell nQa:Jerufalem> we fhould pitty them that dwell in the coafts of Tyre and Sidon;md if we can do nothing,pray than \hz Lord \yould fend forth labourers inro hishar- C l vefta

(«)

veft , ro fend fome into the coafts of Tyre and Si- don. Oh pray that the Lord would fend forth la- bourers into his harveft , that there may be fome called out there that may be ftrong in faith , and excellent in holinefs; nay,they that may be brought in out of fuch places, they may go far beyond them that dwell nigh Jerusalem , out-ftrip them in faith and holinefs ; feeing the Lord may have fuch a people in dark places , as he had here a precious foul, the woman of Canaan y letuspitty them that are in darknefs, and pray that the Lord' would fend forth his light to them.

Match.

C>3)

Matth. 15. 12.

And behold , a woman of Canaan came out of the fame coafis ^ and cryed unto him , faying , have mercy on me^ 0 Lordy thou f on of David, my daughter is grievoufly vexed with a Devil.

SERMON II.

Ehold , a woman came out of the fame coafis. The Evangelift Mark^ does take nocice,thac when Cferili" came inro chefe coafts of Tyre and Sidon he enured inro a private houfe, and would have hid himfelf there, Markjj. 24, i^hndfront thence he drofe and went into the borders of Tyre and Stdon , and entred Into an houfe, and would have m man know it ; but he could not be hid : For this wo- man of Canaan comes and finds him our, and falls down and worlliips him.

c m ; sot

( H)

So then we may ©bferve this briefly : Qbfervj- T^** where there u a feed of faith in any fiul, t.on, where thework^of faith is begun , it will find mi

Chrifi whereever he is.

This woman had a feed of faith , {he heares of Chrift, and though Chrift goes about ro hide himielf , he could not be hid. Whereever faith is begun in any 'foul, it will find out Chrift, never reft till it find out Chrift , it will come to hirri where- ever he is; Chrift cannot al waves be hid to the eye of faith ; where the body u, there will the Ea- gles be gathered together y(mh ChriU : The Eagles will find out the ffeacf body, though it be never fo remote, though it lay in a fecret cave of the earth , and fo where there is faith , the foul will find out Chrift , Chrift cannot alwayes lie hid from the foul.

For the eye of faith it hath fome refemblance like the eye of God : There is nothing can be hid . from the eye of God, Ffal. 139.7, 8,9. Nei- ther (hall I gi from thy -pre fence jj, if I go to hea- ven thou art there, and if I make my bed in hell thou art there, if I take the wings of the morning, and dwell In the uttermoft parts *f the fea , thou art there. And fo the eye of faith hath refemblance to the eye of God, though indeed the eye of faith cannot alwayes fee God , yet-where there is faith the fori will bepurfuing after God and Chrift: My foul fo'lomth hard after God, fayes JDavitL, Tfal. 63. 8. David had faith, and his foul p-effed after God , made hard after God : Faith will fol- low Chi ift whereever he i' , if in heaven, faith will follow fikri there , if he go down tohell,even . h dark difpenfations^ faich will follow him there, *' if

(25)

if heflie totheuttermoftpartsof the earth, and feem to be at a great diftance , faith will follow him there : Chrift cannot be hid alwayes from the eye of Faith,it will follow him when he hides him- felf , as the Spoufe in the Canticles , when Chrift hid himfelf from her, yet (lie follows him, and feeks him at home and abroad, and leaves no place unfought , and fhe never gives over till (he finds him, feeks till (he finds, and at laft fhe found him whom her foul loveth.

Nay, I may fay, faith will fee fomething of Chrift whereevcr he is, not only follow after him, but fee fome glimpfe of him whereever he is, though he go down into hell , the foul will fee fomething of Chrift in fuch a dark difpenfation ; in the hardeft faying of Chrift faith will find fomething of Chrift , as the Lord calls this wo- man a dog , and yet (lie finds out fomething of Chrift. And therefore to apply this, briefly. Application

Firft, Brethren : O that we might take this wo- man for our pattern,to follow after Chrift,and find him out,when he hides himfelf : You that walk in darknefs and fee no light , oh that you would look upon this woman, and make her your pattern .- Chrift hid himfelf from her ; ah, but fhe firsts him out,and Chrift could not be hid : One would have thought it had been a bold part of this wo- man , when Chrift retired himfelf into a private houfe,that fhe fhould find him OHt and prefs in up- on him ; ah, but the Lord did not reprove her for her boldaefs, it pleafed Chrift well enough. And oh that we might feek after Chrift , and preffe in upon Chrift, even then when Jefus Chrift

feems .

C 26 )

Teems to hide himfelf that he might not be found !

And for your incouragement , does Chrift Teem fncourage- tQ ^Q yd from yQU a;5 from tyg Woimn 0e ^ .

7eeLChri(t. mm \ never ^eave l^ vou ^nc^ ^m 5 §° where he is, wait upon him in an Ordinance, look to him inapromife, andprefs in upon him; and k erne fay for your incouragement , Jefus Chrift doth not' hide himfelf from yon that you might never find him *, no, the end of Chrifts hiding himfelf is, that you might feek him , that you may feek him earnestly, diligently, as the Wife men did : Chrift did not hide himfelf from this woman, with an in- tent fhe fhculd not find him -, no, if Chrift had intended that, Chrift would never have come into thofe coafts , and therefore his intent was not that fhe might not have found him, he might have gone into the wildernefs,and gone where fhe might ne- ver have heard of him ; no, that fhe might feek him, and exercife faith, and prelfe in upon him. And oh that this might give incouragement to you poor fouls, who are looking after Chrift, who hath hid himfelf from you : O confider , that if Jefus Chrift had intended fo to hide himfelf as you fhould never rind him , Chrift would never have come upon your coafts, Chrift would have gone fome where elfe , he would never have come fo nigh to you as he hath done , he would never have come fo nigh to your fouls, and never have drawn nigh to you in fuch a word of grace and promife ; no, he hides himfelf that you might feek him, and not with an intent you might not find him.

Secondly , confider what an ingagement this ^oth lay upon all our fouls, this -example of the woman of Q$neian in finding out Chi i^, and pref-

hn*

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fing in upon Chrift , when ihe had no invitation : Oh what an ingagement is this for our fouls to be- lieve in Chrift ? What an ingagement to come to Chriftito come in faith ? feeing jefus Chrift doth not hide himfelf in a private houie as he did then, no , Chrift he draws nigh to us , and ftands , as it were,upon the houfc top. Wifdome ftands in the openftreet, and there fhe cries and makes pro- clamation , O ye fools Jhm long will yon love folly ? ye fimfle ones, how long will yon love fimflichy ? So then it fhe came to Chrift when Chrift hid himfelf , what an ingagement have we to come to Chrift when Chrift ftands upon the houfe top ? If {he prefs'd in to Chrift when ihe had no invitati- on | O what an ingagement lies upon us in the day of grate to come to Chrift ? We have many a word of incouragement ; He fayes , Lool^ to me and be you faved : And be fayes, Behold me , to a nation that was not called by his name. O the gra- cious invitations that we hear from Chrift from day to day ! Chrift fets the door of Grace wide open ; let him come , and whoever will let him come ; and he doth ingage,that whofoever comes (hall not be (hut out, fhallnot find the door of Grace fhut againft him ; whoever comes to Chrift by faith fhall find that all their fins and iniquities fhall not fhut the door againft them : And there- fore., to conclude this, if this woman came when £he had no invitation to come, O what an ingage- ment is it for us to come to Chrift, now Chrift ftands fo as he may be feen afar off ? O that God would perfwade the heart of fome poor firmer to come to Chrift by faith I But t©. pafle by this.

fk-

Wq

(28.)

Who thu ' We fhall now confider who this woman was,

rvonvm was tyf yeoman of Canaan came,

thatcameto pj^ Deicribed firft, by a -woman ; a woman is

; ^ the weaker veffel , more weak ordinarily then men; ftronger paflfions, greater fears, fubject to doubts ; and yet lure is a woman : Behold , a wo- man came.

Secondly, She is defcribed ro be zCanaamteyz woman of Canaan, (he was of the Itock of the C*~ manites, a curled Nation, caft our of the Land for their abominations , anr4 their Land given to Ifrael for a poffeiTion ; and yet this woman, though a Ca- naanite, comes to Chrift.

Thirdly, She being a Canaamte, it follows, that before the Lord revealed himfelf to her,fhe was a very Jinful woman ; fo the reft of the £anaamtcs were, not only vile in refpe& of kindred, but vile in refpeffc of actual tranfgreffion ; arHfet behold, this woman &f Canaan here coming to Chrift. So then the Doctrine is this : [

Doctrine. That the Lord many times U -pfeafed to make choice of the moft wea\yand the mo ft unworthy, and the moft (in full , and caufeth them to come to J ejus Chrift. She was a woman, there is her wea\nejje ; a Canaamte, there is her unworthinefs ; jinful in refpeft of actual tranfgrellion, even as the reft of the Canaa- ftites.

We fliall clear this Point to you from the Word of God , and give you Inftances that the Lord makes choife many times of the weakeft and un- worthieft, and win upon their hearts, andcaufe them to believe in Chrif* j* Fir IV

Firft of all for Gods chufing thofe that are weak , and bringing home fuch to Chrift , it will appear that God many times chufeth the weakeft.

r Eftace.

Weak in refpeaof < V*ltSt r J Age.

L Sex.

To clear thefe, firft, Such as are -weakmeflate, Wsak^in'e- poor, fuch as are mean ineftate, for the moft m:tftate m™y the Lord makes choice of fuch .• Go and tell John "™s cbo' ( faith Chrift, Matth. nj that -which yon have* heard and feen, unto the poor is the (jofpel preached, and the poor receive the Gojpel : And in James 2. Hearken my beloved brethren , hath not God chofen the poor of this world to be rich in faith-, andheires of the Kingdom ? Some rich,fome of great eftates are chofen; but for the moft part the vein of God$ election runs thorough the loins of thofe that are poor.

Secondly,**^ in parts : If you confider fuch ~ g - as are weak in parts and gifts , that have no great pgnsmany natural parts and gifts, God many times, nay, for times clo- the moft part makes choice of fuch , 1 fa- to J*8, 2d, 27. Tory oh fee your calling brethren, how that not many wife men after the fie fh^not many mighty, not many noble are called • but God hath chofen the foolifh things rf the world to confound the wife , and God hath chofen the weak things of the world to confound the mighty.

Thirdly , If we confider thofe that are weak in Weakjn refpe& of age ; young men , the Lord many times cgemarj makes choice of yomg a^bringing them in, and t^es c™~ ^.. revealing '*"

■/

revealing more of himfelf to them then he doth to old men ; youth is weak, young men are weak,r though not in natural ftrength , yet in morral ftrength; for youth is accompanied with ilrong pafTions and lulls that weaken the mind and under- standing ; young men for the moft part are moll rafn and inconiiderate. Arguments of weaknefie : Young Kehoboam ^ his young Ounfel , what ralTi judgement did they give to their King , that cofl: him his life ? And young men are moft apt to be lifted up with pride j and therefore faith the A- poftle,i4 Bifhop mxft not be a novice : and yet many times, norwitbftanding young men are accompani- ed with fo matiy Weakneifes, yet the Lord is plea- fed to make choice of them : There are many Inlfances of k* that the Lord hath made choice of young men, arid brought in young men i He made choice of Sa/nuel when he was very young,he mi- niftred before the Lord;God fpake to him,and gaver out virions to him concerning Elies houfe, when he was a child : And ibif you look upon all the Kings of Judahy you fhall rind none more zealous for God then Jojiah was ; jojiah was brought home to God when he was a young man, iQhrm. 34. In the eight year of his reign he mad* it great reforma- tion ; and then he was but lixteen years old , and yet he expreft more zeal for God then all the Kings.

And fo among job's friends God fpeaks bell of "Blihn the young man; and of all the Evangelifts none like to Timothy , he was trained up,and had \mwn the Scriptures from a child ; Nay you fhall find, that the very children did follow Chrift when Chrift came into the Temple^ Matth. 2 1 . 1 5 • and

crved

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*ry zd Hofann a to the Son of David: the Scribes *nd Pharitees they were offended when they heard :he children cry Hofannato the [on of David.; he did perfect his praife out of the mouths of babes andiiicklings , the children cryed Hofanna to the Son of God ; fo that weak inrefped of age the Lord many times makes choice of.

Fourthly, Weak in refpect of fex, and that is a Weakjn voman, the is called the weaker veflel, and yet he rfpettof nany times reveals himfelf to women, and unto fexmany yomenfooner then men. This woman of Canaan j>™sc °* s the firft that comes to Chrift in all thefe coafts • ve readof.no man that came to Chrift: andfo he woman of Samaria, John 4, {he was' the firft: f all that City that was converted to Chrift ; thrift firft fpea)<s.to her , and draws her heart to . >elieve on him, and then (lie runs to the City and :alls all her friends. And fo in Lake S. 2 . you ead of divers women that follovved Chrift, there /ere divers-weak women followed after Chrift, nd did minifter to him. And foin th'e>#fr of ( he Apoftles, when the Apoftles came tofome Ci- ies,the women came firft, and were more forward, hen men to hear, the Gofpel, iAtts\ 16, 13, 14. ind on the Sabbath day roe went out of the city by rivers Jid^where prayer was wont to be made> and '£ fat down and fpakgttnto the women which refortr- \ I thither? And a certain woman named Lydia, a Her of purple, of the city of Thyatira, whkhwor- nfftd God , heard us ; whofe heart the Lord open^ iy&c. The women were the firft that came to ear ; and here is mention made of Lydia, whofe eart the Lord opened,and fhe received the Word f God, and received Chrift. And thus you fee

this

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this particular alfo cleared , that the Lord man; times makes choice of the weakeft , and make them to come to Chrift.

But fecondly , to fpeak to the fecond part o the doftrine , that the Lord doth not only mak< choice of the weakeft, but of the mofi wnmthcfi and I (hall fpeak only of unworthinefs, m refpec of parentage or kindred ; this woman ihe cam* of theftockof the dwa^iites, which were a wick ed and curfed generation ; you read divers times in Scripture what they were , and what great fin hers,how they were a people that were given over to all whoredome, and witchcraft, and cruelty, anc fuch as did offer their fonsand daughters tc De vils , thofe were the abominations of the QAnad nltes ; yet, behold, here is one of the (lock o the Canaamtes that lay under a cur fe , curled b Cain ,- they were Grangers to God and the Cove nanti and counted dogs by the Ifraelites, yetthi woman is pluckt out ,• and the Lord works faith 1 her heart.

But to give you fome Inftanccs in Scripture.! n Lord pulls out Abraham from an idolatrous peo ple,idolatrous kindred,and makes him to be excel lent in faith, and r .he Father of the faithful. An fo you read of ^W, that was of the Nation tha God deftroyed,afid by faith (he was faved and he houfliold. And fo you read of Ruth, that was c the flock of xJWoafyzt the Lord makes choice o her, and brings her to be a Frofelyte in Ifrael, an though (he was one that came of M*a* i yetih was made a Mother in Ifrael So you fee the fe cond Particular. Let

, Thirdly , co fpeak to the third branch of tin

C 33 J

Do&rine ; That the Lord makes choice of thofe that were molt imful. This woman was not' only a Canaanite, but was as finful as the Qdnaamtes, be- fore the Lord brought her in to himtelf i The Lord makes choice of thofe that aremofthniid. M&- najfehy of all the Kings none like Manaffeh, noi-ie like him for vileneis and wickednefs, he did worfe then the Cawamtes that were caft out of the Land before the children of l/rad, yet the Lord makes choice of nim,& Manajfeh'shem at latt was turn- ed to theLord.And io among all the perfecuters of Chrift and his Church, except thofe that finned a- gainft the holy Ghoft , none a greater perfectiter then Paul , he did it with a great deal ®f violence* and he fayes* he made the poor Christians to blaf- nheme the name of Chrift ; fo violent was I, and fo mad was I , that I perfected them to ftrange ci- ties, and haled them to prison ; and when they ivere judged to death I gave my consent, and my voice way among thofe that gave fentence of judgement for their death : And yet the Lord had mercy upon Paul , and he was brought at lad to believe iri ChrinVand of aperfecuter he Was made a Preach- er of the Gofpel > and of tke faith that once he deftroyed. And io divers Instances I might give you of thofe that were moft finful, which the Lord brought home to Chrift.

Yea fuch as lived in Chrifts time ; cf all the people the Publicans and Harlots were the Woriih None like to Zachem a great oppreffor , one that had done much wrong, and one that did bear himfelf up upon his riches ; he was a rich Robber* ah but the Lord makes choice of Zachetts , Chrift: calls him, and he comes down, and then he turner

( 34)

his hand againf I his fin that was fo dear to him, and makes reititution of the wrong he had done. And fo among all the Harlots none vvorfe then <JM.ary Magdalen , who had leven Devils caft out of her, and yet the Lord makes choice of Mary Magda- lexy ilie was brought in to Chi ill , and made moft excellent among women. Thus you fee the Lord many times con make choice both of the weakeft and of theunworthieft inrefpect of kindred and ftock, and of the moft fntfuHeft. Ar^Uation To ihut up all briefly with a little Applica- tion.

Firft of all , here is an invitation that this Do- ctrine doth give to divers iorts to come to (Thrift ; this Doctrine invites the weakeft , and the unwor- thieft,and the iinfulleft,to come to Chrift.

Let me fpeak to the weakeft : O you that are weak in eftates,weak in parts, that you would per- (Vvade your hearts to come to Chrift, know that this weaknefs Jhall be no block in your way, Chrift will as foon receive you as the lirong. And lee me fpeak to thofe that are weak in refpecfc of age I O that you would perfwade your hearts to look after Chrift, to feek after Chrift betimes, to feek after faith in the name of the Son of God.- Look upon the example of yonng men, fpoken of for your imitation, Samuel the Prophet,and Jofiah the King, Timothy the Evangelift. Oh that children, young men,would look to thofe patterns and exam- ples for their imitation , think upon the children that fung Hofana ; O that children and ;young men would read that place, the very children fung Hoftxna to the fin of 'David. Oh what fweet xr.uikk yva; it? What heavenly mufick to hear

young

r 35 >

young men and children to bepraifingthename of Chrift ? Children in tender years chey Tung Hofanna : and oh that this might be a pattern for children ! Children fear the Lord , look after him in tender years* that while other children are blal- pheming and curfing,you may be ringing of praife to the Lord: Owhat heavenly mufick is it ? The Lord Chrift will take it well at your hand , if you that are young will begin in tender years to look after Chrift ,and lift up the name of Chrift. Chrift took the part of thofe children; the Pharifees were offended that the Children fhould cry Ho~ jWrf,biit Chrift he took it well, and he pleaded for them: this is that which is written , faith Chrift,; Out of the month [of babes and fuchlmgs mlt thod ordain fraife : Chrift will take it well at your hands if you that are children will be ringing Ho- fanna to the Son of David ; Chrift will take it well at your hands , if you will be praifing and praying to the Leird * though accompanied ' with a great deal of weaknefs,as it is like they fung Ho- [anna with a great deal of weaknefs , yet Chrift takes it well at their hand , and faith, this is than which is written , Out of the month of babes and fuellings thou wilt ordain praife.

And let me fpeak to women^the weaker fex; the Lord, as you have heard, doth make choice of the weakeft , and you have had the example of wo- men fet before you that the Lord hath done good to.

O remember the women that miniftred to

Chrift ; remember the women that followed the

Apoftlesto the rivers fide; remember L^^,whofe

heart the Lord opened?and the woman ©f Samarid*

D 2 and

(36 )

and this woman of Canaan ; and oh that this might be an incouragement to women I be not diicouraged becaufe of your weaknefs, and do not lay, 1 know not how to come to Chrifl : Why the Lord makes choice of the weakeft , and they are brought nome iooner then the ftrong : And O that it might be an incouragement for you to come to Chriil i And let me lay to all women that hear me this day, The -woman was firft in the tranfgref- fion ; O that that might provoke women to look after Chrift ; the woman was the firfl that finned, and the woman was the firfl that was deceived; and therefore oh that women would be the firft in coming to Chrift !

And let me tell you , that if there be any wo- men that hea; me this day , and hear the Word of the Lord, and ("hall defpiieir, and will not come to Chrill , but (fay at home and dwell in them- felves, in their lufts , rake heed thatthe Lord doe not leave you for the refufal of the tender of Chrift to be worfe then the vileft of men. Wick- ed women the Lord hath left them many times to be worfe then the worft of men r You know what Jez.-abelm$i a mother of witchcraft and whore- dome ; Ahab was bad enough , but Hie was ten times worle , drew him on to fhed all the bloud of the innocent : And you know that Herodias heard John as well as Herod , but fhe received not the Word,nnd Herodias was worfe then Herod ; who would have thought that there hadbeen lb much cruelty in her heart towards John a good man ? And therefore women take heed how you de*1 fpife the word of Grace, lean1 the Lord leave } qu to greater abominations , and you become

worfe

(37)

worfe then the vileft of men.

And let me fpeak alio unto thofe that are ua- wor thy in refpedt of parentage. If there be any here that wich a fad heart look upon their kindred and fathers houfe, as being fuch as know not God, but are contrary to God ; O letnot that be any block in your vvay,you may be accepted of Chrifl, though you come of the vileft kindred, your kin- dred cannot be worfe then the kindred of the wo- man of Canaan was , they were call; out of the Land, a curfed Generation; and therefore all the iins of your parents fhall not be any block in your way, the child fhall nor bear the tin of the parents, if the child be coming to Chrilt, and taking hold of his Covenant, all the fins of your parents fhal! not be any block in your way, but you iliall be wel- come to Chrift.

And fo for thofe that are fenfible of perfonal tranfgrellion ; O let not that be any block in your way to hinder you from coming to Chrilt 1 though you have finned greatly with a high hand, yet do not go on toeftrange your felves from the LorcL by keeping at a diftance from Chriflyaid by adding unbelief to all your (in , which will let home all your fin,and bind them all upon your back : O that thofe that have committed great offences might fee what a door the Gofpel of Chrift opens to thern to come in to Chrift !

And let me fay for your incouragement, that the .Grace of the Lord thall appear the mqre towards you:tbe more finful you are,the more rich,and glc^ rious, and excellent fhall the Grace of the Lord appear To you ,• and know that Grace is neve- more glorious, then when it triumphs over great: P 3 ini$uicie?|

(38).

iniquities, when Grace doth triumph over great tranfgrelTions : O then the Grace of God is glori- ousjgrace towards you ihal be exceeding glorious.

And it fhall be for the Lords honowr to receive you,to palTe by and to'forgive feventy times feven. It is the honour of a man, a mans glory ; why it is the glory of the great God to forgive many and great tranfgretfions , and there fhall be the more joy in heaven for your return ; the g-eater tin- ners you have been, the more glad fhall the heart of Chrift be : When the Prodigal! ion fame home , what joy was there at his return?

And let me fay to you , that all your tranfgtetfi- ons fhall not be mentioned , though he or (lie hath been never fo vile , yet if the Lord doth give any (inner a heart to come to Chritt, the Word of the Lord fhall be made good ; That all their fins [ball mt be mentioned ',Ezek. 18 ,21,22. If the wicked for- fake his nay all his tranfgreJfiQHs fhall not be men- tioned : Oh that this might incourage unworthy ones to looktoChrift !

And truly if unworthy ones fhall not be per- vaded by this to come to Chrift , know that this example of the woman of Canaan will rife up in judgement againit you ; (lie was as unworthy an4 finful as you ; and oh what a cutting thing will it be when (inners fhall fee Man*jfelpy and Paul, and Mary M^gma feny and the woman of Samaria , and this -woman of (fanaan^io fit down with Chru% and they therrfelves fhut out ? Q that God would help you to imbrace the Gofpel 1 and know, that all un- worthinef; and fmfninefs fhall be no block in your way, if the Lord now perfwade your hearc to make acJorewirhChrili

And

(39)

And to draw ro a conclufion , let us labour to helpforward^ods detign: Doth God make choice of iuch ? O then we ihould help forward Gods work , efpecially where any ftand related to us ; weaknefs fhall not hinder, they may come to Chrift ; and therefore be in the ule of the means* pray for them , and fpeak to them , and improve every talent that God hath given you, even for the weakeft and unworthieft.

And again , take heed chat we do not murmur againft any of the difpenfations of the Lord ; take heed we do not envy this diipenfation, and that our hearts do not rife up againft it ; that we do not murmur when we fee fuch and iuch profefs the name of Chrift , and they are very forward , and fuch as were young children , and fuch poor weak women ; Now what a high profellion do they make ? The Pharifees they were offended when as the rude people fas they called them that knew not the Lawy they followed afcer Chrift. Oh this made the Gofpel and Chrift a ftumbiing block to them ! And fb when as the children did confefs Chrift,and fung Hefanna to the fon of David, the Pharifees were offended , it troubled them at the heart that the children fhould cry out fo , k was a trouble to them. Take heed that we be not of- fended when the Lord makes choice of young ones, and they are too forward as fome think 5 why this is no more then what the Lord hath promifed, to pour out his Spirit upon young men , take heed we be not offended at it; we fhould rather re Joyce in it,when you fee young ones,weak ones, and fin- full ones come in to Chrift,and are high in profefli- on, oh you fhould rejoyce in it.

D 4 Ard

( 40 )

And let your fouls wonder at this difpenfation, /do not envy it , but do you wonder at it. The E- yangetilt CAlmhcw he p.laceth a note of wonder, behold^ woman of Ca^aan^ii was a wonderland we frhould itend and wonder at Gods fecret difpenfa- tion: Q here is tbemyfterie of theGofpel,that .Weak ones and finful ones are brought in to Chrift. And re Joyce in it as Chriit did , and blefs the Lord for it, though they have more then we have, yec do not envy it, but know that this pleafeth the Lord, and the Lord will ib have it ; / thanks thety 0 F at her , Lord of heaven axd earthy for fo it feent- ctb gvod m i by fight. Chtiih foul was taken with it. O here is a wonder indeed,fo: which God.is to be bieffed and praifed : And fo if God be your Fa- xher,\yhen you fee this,do not envy it, but rejoyce in ic as Chrill did ; though I have little , I thank thee that thou art pleafed to give oucfomuchof fhy felt tofuchand fuch, that weak ones and un- worthy ones are broughtin to Chrift.

And laft of ail : You that are weak m refpeft of parrs and gifts ; and poor, and unworthy, and weaken refpectcrf fex,or of vile parentage, and yec the Lord hath pluckt you out ; and vile and great Tinners , and yet the Lord hath brought you home to himfelf •, O blefs the Lord for this his difpenfa- tion toward you. If the Evangelift look upon the woman and fay, Behold, the woman of Canaan* O look upon your felves with admiration, Behold the Grace of God which is revealed to you though poor wrerche?. Oknow that you are ingaged to the Lord for this mercy , that God fhould chufe you, the weakeft, the unworthieft, and the fin- bft. •

, And

(4i )

And do you labour to walk worthy of this mer- cy .Oh if the Lord hath chofen you that were the finfulleft , O labour to bring much honour unto God, as you have brought much dishonour, and to hold forch the contrary graces to thofe great tranf- gretfions.

And if the Lord hath brought you in that are weak ones, women ; is there ever a weak woman that the Lord hath made choice of?0 admire with fear this difpenfation of God,and blefs him for his Grace to you, and labour to adorn the Doctrine ot God and your Saviour with a gracious converfa- tion,and ftudy the Graces theApoftle Peter com- mends to you, that you fhouldbe much in the exercife of faithy and adorn themfelves with a , meek and quiet fpirit. Othis meek and quiet fpi- ric, this fober and thismodeft converfation and obedience to Husbands,thefe Graces Chrift by the Apoftle doth commend to you, and you are Enga- ged to do all this and more for Chrift 3 becaife he hath had refpetf: to the vveakeft.

Match.

(42 )

Matth.

15. 22

And cry ed unto hint, faying > have mercy on we, 0 Lord^ thou f on of David.

SERMON III.

A declara- tion ofthv tvomani faith.

Ou have feen the woman , and now you (hall hear her fpeak : She cryed unto him,faying,//<rw mercy on me, O Lord> thoufm of David.

Obferve, here is a declaration of her faith,and that we (hail firft take notice of ; her faith is declared by a notable confeffion that fhe makes of Chrift.

Her confeflion : 0 Lord, thou (on of T>xv\d ; it is fhortjbut a great deal is in it.

Firft of all , (he doth acknowledge him to be Lord, Lord of all, to be infinite in power, the Lord of Heaven and Earth,one that was able to de what- foever he pleafeth , one that was able to caft out :he Devil by fpcaking one word ; for (he comes in1 the behalf of her Daughter and cloferh with Chrift as Lord; where {he cloth acknowledge his divi- nity

(43 )

nicy, that he was Lord over all , God blefled for ever, and had power in his hand, and abiliky to do whatsoever fie :>leafed. That is the mil part ni her confeifion , {he confefled that Chrift was Lord.

Secondly , She confetfes that he was the fon of David, 0 Lord, thou (on of David> and therein ihe doth acknowledge his Humanity ; as {he acknow- ledged that he was Lord,[o (he acknowledged that he was true man.

2. She doth acknowledge that he was the pro- mifed Meffias, that is comprehended in that title, Thou fon of David : She doth acknowledge that he was that Meffias that was promifed fhould arife out of the Houieof David , that fhould come of the feed of David , the promifed tjftteffias that was promrfed to be the deliverer of his people ; fo fhe do h acknowledge, for ihe calls him the fan of David , he that was promifed ihould come of the louie of David, whom God hadproinifed to raife up to be a horn of falvation. So you fee her con- feflion ; fhe confeffes his Divinity , comes to him as God ; confefles his Humanity, comes to him as Man y and ihe comes to him as the Meffias , one that was appointed of God to be a Saviour, and - one of the houfe of, David. Here is as full and as large a confeflion as any of the Ducinles make of Chrift.

Queft. But it may be queried, V/hy fhe calls Myth* him the fon of David ? fhe might have exprefi him ™°™? fls to have been true man, and called him the fon of A- fo*[ of D - dam, why not the fon of Adam ? or the fon of A- vid braham ? why does fhe call him the fon of Da- wJtj

CC/& Anfw,

(44.) ,

An fa. I anfwer in general : Chrift was expell- ed by.that name among the Jew for fo he was pro- mifed and propheiied of, that he (hould be the ion of David.

But again,he is called the fan of D^/W,becaufe the promife was in a fpecial manner unto David-, in a gracious way, God did confirm the promife of the Meffias unto David : Notwithstanding 2>*- vids imperfection , and the (in that was in David, yet the promife of the Mejfias was to David and his houfe, though his houfe was not fo with God, yet God confirmed the Covenant with David,that Co- venant which was made with ^/ibraham^joi con- firmed it in a remarkable way unto T>avid ; not- withstanding his unworthinefs , yet the Mejfias ihould fpring out of his loins ; and therefore in refpeel of that gracious Promife he was called the Jon of David,

Secondly, This woman gives him the title of the fon of Itoj^,becaufe it is the moil honourable title ; where there is true faith it will put all the honour it can upon Chiift. David was an honou- rable King in Ifrael : KDavid was the firft godly King that ever God fet over his own people ; fo he was honourable , being the firfl: godly King that reigned over the people ; and therefore becanfe David was moft honourable among the Kings, the tirft godly King, therefore this woman put honour upon Chrift, calls him the fan a) David,

Thirdly, David was a very remarkable type o: Cbrift , and as he was known by David, foChrif vvas known by this name, and called by this name < "}i:il\ he was v^ry like in many things to David ]

3

C45)

is Chrift came of the feed of 'David, fo in many things Jefus Chrift was like to David, and <Davidt Kingdome it was a type of Chrifts Kingdome ; and therefore it is faid of Chrift, Luke i. Than God fhouid give him the throne of David his fa* iher. But'inthefe particulars I ftiall inftance to you that David was a type of Chrift , and Chrift: like to XW^.

Firjt, In thofe manifold victories and conquefts How Da- th&i)avid obtained over his enemies and the ene- vid was <* rriies of God ; why David was a very victorious t^°J , Hince,he fubdued the enemies of Ifrael ; in Da- h0£ chrift f/i/time,rnany of the Lords battels were fought /^roDa- by David, and David returned a Conquerour, he vid. fmote the great Goliah that defied the Armies of the God of Ifrael , David went forth and fmote him,and he fell, and in thofe remarkable victories David obtained over the enemies of the Church, le was a type of Chrift,and therefore Chrift is cal- led, the fon of David.

Secondly , And then again, David was a type of Chrift , in that he brought back again the Ark of God that was taken captive by the Philiftines ; David reftored the Ark and brought it back again; fo Chrift reftored the Ordinances, and will reftore them to their perfect purity, even all the veftels of the Lords Houfe that hath been taken- captive by the Philiftines, Chrift will reftore them,they (hall all be brought again into their own place , and re- ftored to their firft purity, Chrift will fulfill it, j there is a promife of it,and he will fulfil it ; in this: David was a type of Chrift.

Thirdly, David was a type of Chrift in than he waited long ro: theKingdom}after the Promife

wis

<4<5)

was given to him, yea,after the Lord by Samuel hzi anoinrecl P.*vidio be King overlfrael, after he Wai anointed be was driven out , and he waited long for the fulfilling of the P-omife , a type of Chrift in that ; and fo it is with Divides Son, the Lord Jefus, though Pointed, though he Spirit was poured out upon him without meaiure, though anointed to be King,yet we fee not all his enemies put under his feet ; there isapromiie that it lhall be fo , but we fee it not , yet he waits for it ; and therefore he compares himfclf to a man that went into a far country to receive a kingdome for him- felf;and fo Chrift is in Heaven,he fits and waits for k, till the time come that his Father rhall give him the kingdom,and he is to rule over all, his enemies to be made his footftooL

Nay fourthly, David was a type of Chrift' in re- fped of his enemies. Davids enemies were many, and great, mighty, and potent, and fo are the ene- mies of Jefus Chrift : Saul and all his forces rofe tip againft David; and David he had many ene- mies in his own houfe afterwards, and they that did eat bread with him at his table; and his enemies were a type of Chrifts enemies; Saul and all his forces againft Davidyihe Devil, and all his Angels* and wicked men againft Chrift. Chrifts enemies they were fuch as were his near companions, one that dipt his hand in the dilh with him he betray- ed him : And thus you fee David was a type of Chrift, his Kingdome a type of Chrifts King- dome.

Fifthly, to add no more but this ; Davids King^.. dome you know was very fmall at firft, but it grew J great 5 when David came firft to the Kingdome /j

thera

( 47 )

there were but few that took his pare ; ah , but af- ter there had been war for a while betwixt the houfe of David and the houfe of Saul , God or- dered it fo , that firft one of the houfe of Saul Mi pff,and then another, and the houfe of Saul waxed weaker and weaker,and Davids houfe ftronger and ftronger ; So the Kingdome of Chrift , his King- dome was a little Kingdome , the fervants that o.vned him and his caufe,they are but a very incon- siderable party at firft , a little ftone cut out of the mountain without hands , a type and fhaddow of Chrifts Kingdome, but that ftone it waxed bigger and bigger , and became a mountain that filled the whole earth.

You fee why Chrift , both here by this woman, and alfo in divers other places,is fo frequently cal- led the fon of David.

I come now to the obfervation , from the con- feflion which this woman held forth , which is :his :

That true faith It comes unto fchrlftfioth as he is Do&rine. -^ Lordy and as he is the fon of David ; it layes this foundation, and where this confeffion is not made, there is no true faving faith; true faith it clofeth with Chrift as he is Lord, and as he is the fon of David.

Firft , I (ball fhew you how true faith comes to Thrift , and looks upon Chrift , and clofeth with Thrift as he is Lord ; O Lord have mercy on me. This woman here fhe makes the lame confeffion hat Peter doth , Matth.16. 16. and Peter faid,

}rhou art Chrift , the Son of the living Cod : Here is

_ ( 48 )

is the Tame confefiion that the Woman makes ta the Text, the confeftes that he was the Son of the living God, that he was Chrift, that he was anoint- ted as he was man to be the Lord and Saviour : True faith confetfeth Chrift as he is Lord , and ar he is the/W of David.

Hon true I fhall ihew you how true faith elofeth with

faithchfeth Chrift as Lord.

tpithcbrij} jc holds forth thus much to us, to confelfe

**Lord. chrjft tQ be Lord^ Gr tQ come ro chj.ilt as

Lord.

Firft of all ; that faith doth confefs and acknow- ledge Chrift to be eternal God : This vvoaian in confeifing him to be Lord , and fo every fuch con- fetiion , doth acknowledge Chrift to be eternal God, to have the fame being with his Father , that he is Lord , and was Lord from eternity ; before there was any world made , y^t Jefus Chrift was then Lord, he was the eternal God ; fee what the Scripture doth hold forth of him, Prov. 8. 23^ I vpm fet up from cverlafting, from the beginning'.

' it is ipoken of Chrift,it is laid of him, that he was from cverfafling^m the beginnings before there was a world, before any fea, Defore any earth, before any mountains, Chrift was from everlafting ; and thus true faith doth acknowledge that he is- eternal

,God.

Secondly , When true faith doth confefs Chrift to bs Lordjx. dorh not only acknowledge him to be etcmaly but omnipotent ■, to be Almighty> infinite ill power ; if he be Lord of all^ then he is infinite in fowier\ he can do whatsoever he pleafeth; that ht can doe whatloever the Father dorh,Chrift witnefs cf him£iK , The fame mrkj the Father doth, doe I:

whicil

(49)

which doth declare him to be the fame God , the fame being with his Father > for he had the fame power: True faith doth acknowledge, that all the mighty works of Creation- and Providence , and thac the world was made by him , and upheld by him , and governed by him ; according to thac place, Heb. i. 10. i/£nd thon Lord in the begin- ning haft laid the foundations of the earth , and the heavens are tht works of thy fiands. So thac faith that doth confefs Chrift to be Lord, do:h ac- knowledge him to be infinite in power , and that he by his fingers made the heavens , and by his hands laid the foundation of the earth.

Thirdly > That faith that doth acknowledge Chrift to be iV^,doth confefs thac he is infinite in knowledge, and that he is omniprefem ,every where ; as God he is in all places, though as man he fits in heaven, yet as God he is every where, according to that Scripture , the Son of God hath eyes like a flame of fire , he fees all things , a flame of fire difc overs all things in the room,fo the Son of God he know- all che corners of the heart, and fees all things, and needs not that any fhould teftifie of mm ; and that Chri.t according to his divine na- jture fills heaven and earth , and with his gracious brefence is with his people alwayes, Loel am with \f0H to the end of the world.

Fourthly, That faith thac, confefleth Chrift to be Lord , doth confefs thac he is che object of falthyznd of divine worfhlp , and chat he is worthy to be believed on, and worthy to be wor (hipped, and worthy to be pralfed, worchy chac all che redeemed of che Lord fhould (ing unto him ; thac he is wor- thy of all divine hmm , Ae fame honour chac is

(5°)

due to the Father , the Scripture doth witnefsas much .and therefore the very Angels are called up- on to vvorihip him, Heb. 1.6. Whenhebringeth w the firfi begotten into the world, he faith, and let all the Angels of Cjod worfhif hint. Now if Chrift had nor been eternal God, it had been idolatry to have given divine worfhip to him ; but you fee what that faith doth that acknowledges Chrift to bz Lord, it doth acknowledge him to be eternal God, and acknowledge him to be infinite in power, and in hmvledge^nd that he is prefent in all places, and the object of divine honour. Jhe necejji- Secondly, Now let me fhew you in the fecond tyof belte: pjace } rjjlt [t [s neceflary that every man and wo-

'chrifht man ^ ^ot^ exPe<^ kelp anc^ &k**wn by Chrift, Lord. fhould come to him as: the Lord: Faith fhould pitch upon him as omnipotent and omniicient : I fay , it is neceflary that they fhould thus come to him that believe , for elfe the foundation of our faith is overthrown: There is no man that doth deny this, can lay a right foundation of faith ; no man that doth not believe this, that he is Lord, - eternal God, can lay a right foundatior^he doth not

<ay that foundation which God hath laid; the1 foundation which God hath laid is his Son , the eternal God , he with whom he entred into Cove- nant , and made a Covenant with from eternity • and therefore if there be any o:her foundation,the foundation will not hold.

And indeed Chrift cannot be a foundation to

bear up faith, if he be not eternal God, and Lord,

^equ;il with his Father , he were not fit to be truft-

ed : And cur fed is he that trnfts in nian and makes

mfiejh bx arme 5 And if Chrift had not been eternal

■ Ceda

r ST )

God, he could not be a fit foundation, and it is nc- ceflary that every foul than comes to Chrift fhould believe in him as Lord , in reipect of chat divine mrjhip that is to be given to Chrift , cKt he can- not worship Chrift aright , nor "give Chrift that honour thac is due to him, and \o all his worfhip is loft.

Thirdly, It is needful in reflect of the bene- fits of Chrifts fatisfaBiw, that men thac come to Chrift muft believe that he is eternal God,and one wich the Father , or elfe he cannot expect the be- nefit of Chrifts facisfa&ion ; for if Chrift were not in finite God , he could not have given fatisfa- ction to infinite Juftice ; if Chrift were no: God, our fins are not purged away , the righteoufnefs of Chrift is not infinite , then no covering for our tranfgreliions,no price then of an ln'inite value for the laving fouls ; no vertue in his blood for the taking away of fin ; therefore they that do blaf- phemoully deny Chrift to be eternal God, they muft deny the fatitfaclion of Chrift , and then all men are in their fins , and io like to be loft for ever.

fourthly, True faich muft come to Chrift as ■* Lord, or elfe we cannot have any aifurance that he can perfect the work of ourfalvacion : The work of our falvation it is put into Chrifts hand , but if he be not eternal God, there is little hope that he fhould perfect the work of his peoples falvation, its not poflfible he fhould overcome all the ene- " mies of his peoples falvation. Therefore you fee >v chat it is neceflary , that when any foul comes to Chrift, it fhould come to him as Lord ; fo this wo- .

trnan did look upon him , and ciofe with him, as " E 2 £ord

(53)

Lord over *#,as be is e ttrnd God , having the fame power and knowledge with his Father, to whom is due the fame divine honour, and who is the object of faith.

And therefore I befeech you, Brethren, look to it, that your faith be rightly grounded ; if it be nor,itwill never hold, if it be not grounded upon this fuundation,upon Chrift as he is Lord, the fame eternal God with the Father , if this be not the foundation of faith,it will not hold j you can never make a right ccjnfefhpn of Chrjft, and you will ne- ver make fiich a confeifion as he will own , if you do not come "to clofe with him as he is Lord over all, infinite God, equal with his father : The Devil hath exceedingly endeavoured to overturn this foundation of faith , and through the righteous judgement of God hath prevailed exceedingly abroad in the world ; he made life of the Arians of old,andthe Soclmansoi lare, who overturn this foundation of faith , though they acknowledge Chrift co be higher then man, and greater then Angels , yet they will no: acknowledge hint to fye equal with his Fathered to have been from eter- nity ; many cavils there are which are made againft" this truth of the Gofpel. What the pb>ct. They obfeRy that Jcfus Chn ft (ayesh'.m- Socinians /*//> That his Father is greater then he,, and there- ebjefta- fire hy thrifts own confcffiON^ay thcy> he is not ecjndi gainjl thtt w;t}} ty father.

rrntb. Jffiv. But for anfwer ; You muft know thai

ChriPt fpeaks that as he was Mediator , a^ he w*S God ??um ; fo indeed he put himfelf under his Fa- ther as Med;ator> as the Saviour of lis people, bin inref;ec) pf his eteinalCodhead , he was e,q«

Wl!

with his Father,and his Father was doc greater then he, For he thought it zio robbery to be eqnail with the Father,

Object. cAn& f° they cbj'elc , That Chrift was fent, he was his Fathers Meilenger, his righteous Servant , and my Father fent me, and. I came not to doe my own will , but the vvill of my Fa- ther.

Anfw. Why * Chrift having put himfelf undef in refpect of the work of Mediatory fo he was un- der ; but as eternal Son , fo he was alwayes equal with the Father.

Object. And where as they cavil ; it is {aid at lafl , Chrift ("hall give up the Kingdom to the Fa- ther : there is a time coming^hat God he fhall be the greater ^and be alt in all : Hence they cavil, that: Chrifi is inferiour to his Father, and fhall be put un- der at Lift, and God frail be all in all.

Anfw. But that Scripture fpeaks only in refpect of Ch rifts difpenfitory Kingdome, not in refpeS: of his natural Kingdome, which he had from eternity, being equal with his Father, but in refpecl: of this prefent difpeniation in which Chrift rules his Church,and by fuch a way and meanes,Chrift fhall give up the Kingdome to his Father , but then he (hall reign with the Father , though not as Media- tor, that Kingdom ceafeth, yet he ("hall reign with his Father.

Quelt. But you will fay , is this enough for & nian to believe that Chrift is Lord, and God, equall with the Father? will this faith make a man bleffejfi if he believe this (hall he befaved? Does not the De-, vil make a confeffion that Chrift is the Son of the li- ving God f

E 3 Anfri.

( 54)

An fa. Ah>but where the Lord by his Spirit doth make an inward difcoveryof this to the foul, the Spirit of Chrid fhining upon the foul,and drawing the heart to dole with Chrid, I anfwer, that this faith is the faith of Gods Elect. It is true, there maybe a notional knowledge of this, in this day of the Goipel , men they tioe generally confeis that Chrid is the Son of God : Ah, where it is only notional , and when the heart is not drawn by this knowledge to red upon him who is mighty to fave , this bare hiftorical knowledge will prove in- effectual ; but when the Lord doth draw the heart to red upon Chrid revealed in the Gcfpel , this is true faith. _i r Secondly, The fecond chmz propounded is,

t>m V" the * "ac mie *aitn "-ot" comc t0 Chrid as he is the

J)o8ritL% fon °f David; O Lord, thou fon of David,

that we Ic holds forth two things.

faith comes pirft ±fc tAgf^ with the humanity of

fon of Da- Secondly, She clofeth with Chrid in his offi- vid. ces,and looks to him as he is appointed by God to

be the CMediatoui'.

Here are thele two thing* in this confeflion j'thac he is the fon of David \ and true faith it mud eye both thefe : If faith be rightly ground- ed , it mud come to Chrid as he is the fon of David.

Firdof all, It Confelfes that Chrid isw^as well as God , it cloferh with the humanity as well as the dvjir.it y of Chrid , he IS God and man in one fcrfn 5 believes that he is true man , that he was and that he ii true man ; without this there caa be no true faith ; it con gs to him as to one that

( 55 )

iod^ow nature, and died in our nature, and rofe a- gain in our nature, and afcexde'd'w our nature, and fits in heaven with our nature; True faich mult come thus to Chrift , or elfe it will not be found to be true faith : True faith clofeth vvu.h the hu- manity of Chrift , believes that God took the na- ture of man into union with the fecond Perion^ and fo God and man made one Perfon ; it doth not look upon Chrift as taking up a body for a time , fuch a notion many men have in the world, to conceive that Chrift did aflume a body, even as . he did of old, when as he did appear to thePatri- arkes; Abraham and Lot ; the Angel of the Cove- nant, as well as other Angels, did aflume a body,* and fo diiYolved it again : Now,fay they, as Chrift did affume a body for a time , and appear in that, and then afterward diflblve it j now Chrift is no more in the body, but Jie is now in the Spirit. This is a groffe miftake, a dangerous error, that g .: overthrows the foundation: If Chrift did aflume \fg°^' a body , then he was not man ; but the Scripture ^nir^thi faith, He tool^ our nature, he took not the nature of body of Angels , but he took the nature of man ; to take Chrift* up a body is not to take up the nature of man, but he took our nature, a foul and body together, hu- mane foul and body that is the nature of man ; he took a body into union with the fecond Perfon, for fo it was not only a body that Chrift took up> but a foul too, My foulis heavy to dea'b, and the ,'

foul of Chrift was made an offering for [m. Sfl> that remember this,how true faith muft look upon Chrift ; firft as Lord, andfeconiiy as <J/rian, as one that took our nature,foul and body, Into unicr wichhimfelf.

E 4 Secondly

rt ( - Secondly, I fhall {hew you, that there is a ne- what eve- c^lhl^zl everY man anc* woman that expeft fal- ry man and vation by Chrift , fhould believe that he took our woman be- nature upon him, and then that he died in our na- Ueve in ture,and rofe in our nature, and fits now in heaven Chrift as \nou: nature, it is neceifary to be believed to fal- vation; for

Firft of all ; if this be no: believed , you can- not have any aifurance that any man or woman ihall have the benefit of Chrifts fatisfa&ion : Sup- pofe that fome confefs,that he is eternal God, and did give fatisfadion as he was eternal God , yet that body than he took up for a time , if he took not the nature of man , could not fatisfie for the (in of man , for juftice muft be fatisfied in the fame nature.

Now if Chrift did not really take our nature, and fuffer in our nature , there is no fatisfaction, and we can have no benefit thereby, for fatis- faction mud be done in the fame nature it offend- ed.

Secondly, It is neceffary that you fhould believe that Jefus Chrift rofe again in the fame nature ; for your juftification depends upon it , for if the fame perfon that fuffered were not reftored , the fame that was call into prifon, were not delivered in a legal way , then there was no Juftification : Now our J unification doth depend upon this ; when Chrift was delivered out of priibn,rhen did God abfolve him,and when Chrift rofe again,then did Chrift virtually juftifieall his ele& ; if the fame body did not rife again , there is no juftifi- catiod, no man hath any affurance,that he ihall be juftified : Therefore fee how neceffary it is ,

that

r 57)

that you hold faft this truth , that as the Lord Jefuis took our nature , fo he retaines our na- ture.

Yea it is neceffary , that you believe Cbrift retaines our nature now in heaven ; for if you doe not , why then he hath not perfected his office as High Prieft,he hath done but part of his work,and f o his people be but imperfectlyVaved : The high Prieft hefirft killed the facrifice, and the fame perfon that offered facrifice went into the holy place , to make intercefiion , and to prefent the blood of fprinkling : Now if Chrift did offer fa- crifice , and did not afcend in the fame nature in which he offered the facrifice, he did not perfect- ly fulfill his work as high Prieft.

And know this , that if Chrift be not in heaven in ournature,there is no coming for us,there is no way for our coming to God , no way for our con- verfe with God,for it is not polTible that creatures in thisftate fhouldhave immediate communion with God, without a middle perfon, a Mediator : Now if Chrift be not in heaven in our nature, and fo wc might go to God in and by him, there is no way of coming to God, and no way of having com- munion with God.

Thirdly and laftly, to fpeak a word to the next particular.

There are two things in that confeffion , that Chrift is the fan of David.

Firft, To clofe wirh his humility, and that is an incouragement to come to Chrift ; So

Secondly, She looks to his office, and clofes with his office ;vvhen (he fayes,he is the fon of Da- W^fhe acknowledges, that

Firft

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Firftofall, that he is the Mefliu defignedand appointed by God the Father, for this work of Ca- ving his people : O Lord,thou fon of Davidyiho\i art he that art designed, and appointed, and fet a- part by God, as David was, to be a Prieft, and to be a Prophet ; and thus faith muft look upon Chrift, hirn that the Father hath fealedand ap- pointed to be a Mediator , or elfe he can never clofe with Chrift.

And then iTie does not only look upon him as one that is appointed by God the Father, and de- figned of God.

Secondly , But as one that was fitted for this work , he was appointed by the Father to fave hi.? people, and as he was appointed, fo he was fitted Someth'ne every wa^ f°rcnis work; for furely there was t§°beread Something which fche heard , and we may read in in that . the fik of David , which was an incourage- namg,thou jnent to her to come to Chrift , and to believe in fon of Da- Chrift.. As

Firft of all ; this is held forth when he is cal* led the fon of £W/W,that he is mighty and ftrong, a mighty Prince, a mighty Saviour > able to fave to the uttermoft, that he is even like to David > as David , whom the Lord gave a great deal of ftrength and courage , he purfued after the Lion and after the Bear, and pulled the Sheep out of the Lions mouth ; (he eyed the ftrengthof Da- vid ; if David do fo great things , Jefus Chrift the ion of David he can do greater ihings,he can ' flay the Lion, and kill the Bear, and fmite the Go- il/ih the Devil,and his inftruments.

And then in that name of Chrift \thon f$n of t)avid] there was this chat might incour age her,

the-

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Tcmercy and csmpafflon of Jefus Chrift, ftie ex- reft it her felf, David was a merciful man, full of pmpalfion towards his enemies, full of patience, iill of long-furTering ; he fpared Shimei when he urfed him; and how did he carry himfelf cowards tow/, when God put him into his hand, and when is fervants would have had him taken away his fe? God forbid, (faith he J fo Chrift is full of ompaflion , furely ihe faw a great deal of the ompatfion of Chrift. 'David a merciful man, and ) is Jefus Chrift.

And then fhe might fee, and fo may we, the mkneU of Chrift,not only mercy, but abundance f meeknefs in Chrift : David was a great, 'rince , and yet Davids heart was not lift up with is condition , though his condition was lift up,- et his heart was not lift up, no, he carried it very )\vly and meekly with his people , he dealt with iem as gently as a tender fhepheard, i Chron. 3. 2. Then David the Kixg flood up upon his *r, and faid, hear me my brethren, and my people. low furely this woman could not but fee the '■eeknefs that was in Ch:i{}>David was well known > be a merciful and meek Prince,and if fo much eeknefs in David , O then what meeknefs in e fon of David? Surely he deals gently with his ;ople, this was her incouragement.

Firft, Now therefore to ftiut up all, Brethren, t ui take notice, how little true faith there is in e world ; if true faith comes thus to Chrift, as ord, and as the fon of David, looks to the divi- ty and humanity of Chrift , and clofeth with rb, looks to the effces of Chrift, and as one that appointed of God , and fitttd for this work ; if

this

(6o)

this be required to true faith , O how little tru' faith i-s in the world ? How many are there tha doe confefs Chrift to be true Man ? Ah, but the; deny him to be true God,deny him to be the farm Eflence with the Father , and Subftance with th< Father, the fame Power with the Father.

Nay truly, fuch a confeffion of Chrift* it is be low the confeiTion of the Devil, whatever fuel men may pretend to have the name of Chriftians it is below the confeifion of Devils , and wil leave men as low as the Devils ; the Devils con- fefs Chrift to be the Son of God , and therefore where that is denied,fuch men go not fo far as the Devils.

Secondly, Others that fay, he is true God, but either deny that he toof^ our nature ,or that he dotr retain our nature : Now how contrary is that to the Scripture ? And how deftru&ive is it to the faith of Gods people , and all the comforts ol Gods people? There is no hope of justification, if Chrift be not rifen , and no hope of coming to Heaven, if Chrift be not there in our nature ; and no polfibility for poor creatures to go to God ; if the Mediator be not now in Heaven , there is no coming there: The Apoftle fpeaking of Chrift, I Tim. 2. 5. For there is on: Gody undone Media- tor, between God and men , the man Chrift Jefits : There is one Mediator,he does not fay, there was one Mediator that laid down his life, but there is one Mediator , the man fflrift Jefus : He does net fay, that was the'many but the man Qirift Jefus is now the Mediator ; and therefore ' fuch as do ei- ther deny that Chrift did take our nature, or that he doth retain our nature 7 and rofe in our nature,

and

< ( 6i)

and afc ended in our nature, doth mightily help for- ward the defign of the Devil ; he alwayes had a defign to overthrow this foundation of faich, and fuch men are the Devils chief Inftruments , he knows, that if Chriftdid not rife in that body a- gain, if he can take away that, he knows that all preaching is in vain,and faith is in vain, and there- fore tht Pharifees, when put on by the Devil, they gave the Souldiers money to fay, that his "Difciyles ftole him away : Surely the Devil he knew that doctrine was of great concernment,and therefore they were put upon to fay , his Difcip/es ftole him away ; and fuch men as deny Chrifts Reiurre&i- on, they take the Devils hire, and their faith will be but the faith of the Sadduces , and will leave them fhort of life.

Thirdly, And in the third and laft place : How many are there that may confefs bo:h thefe ? that i may confefs (Thrift is God, that he is Lord, and than . he is Man ,true man, and yet not look unto Chrift, as he is fit every way for that work, as fitted with fccngtb* and n*eek?efs> and mercy -, for that great work of perfecting his peoples falvation ?

As you defire to have faith that is of the right ftamp ; would you have it rightly grounded, and have it laid upon fuch a foundation as God hath laid , and on fuch a foundation as will hold ?, O then look to this womans confeflion.; lookup'to the Lord to make fuch a difcovery of Chrift to your fouls , that Chrift may be difcovered to you M Lord, and that you may clofe with him as man ; God m oar nature ', fatisfied in our nature, and ma- king interceffion in our nature ; and look upon him as one anointed by God the Father -> for therein

lay

lay a great deal of a Chriftians comfort, when the foul comes to eye this Mediator as one appointed by God , and one fitted every way for it., full of mere j , and full of power ; if the Lord fliall make fuch a difcovery of Chrift to your fouls', fo as to caufe you to lean your fouls upon him fdr life and falvation , this will be found to be faith right ly built, this is the faith of GodsEleit.

Matth.

Cfe)

Matth. 15. 12.

And cirytd unto him, faying > have mercy on n?e> <&>c.

SERMON IV.

Ilrft, This womans faith is declared Firfl fruit by the fruits of it, and the firft ^fthit wo- fruit of her faith, it was the apply- mm fakk ing of her {elf unto Qhrifi in a i»ay of prayer : She comes t* Chrift, and like praye? unto him, d her prayer is Ctt forth by the vcrvency of it, >r foe did not only intre?t , but ilie cryes unto im,her prayer was no cold prayer,but {he put up :rvent fupplications,and ftrong cries. Secondly , Her prayer is fee forth by the Argii- tent ilie ufeth in her pleading with Chrift for that tercy, the cure o£ her Daughter, and the Argu- lent the ufeth is taken only from his free Cjraccy id that fhe pleads , Have mercy on me > O Lord, you fon of David : She doth not prefent any orthintfs of her own , but ilie takes hold of

wcj<

So

So that the truth that I {hall commend to you is this :

That where ever there is true faith , it will make DeOnne. the j-Qtil t0 c rj mtQ Qfolft^ antl t0 ^iea^ mcrCy

and free grace in the great eft afflitllon. Her affliction was wonderful great, cflf/ daughter is grievoufly vexed with a devil: She comes toChrift, and cryes, and cakes hold of his mercy.

I had thought that I might handle the whole Point , but I ihall not be able to go thorough it at once, and therefore fhall divide it into three Pro- portions,

The firft is this, That faith will make a foul to ome to Chr'ft in a way of prayer , and apply it felf to Chnft alone in the great eft afflitlion.

Secondly, The greater the affattions of the faithful are , the ftrozger are their cries unto Chrlft.

Thirdly jvhen a gracious heart cries unto Chrlft, It pleads nothing but mercy ; renounces all his own worthinsfs, and takes hold only of mercy and free grace.

I foall fpeak to the firft at this time : That faith will make a foul come toChrift , and cry to Chrlft^ pour out hir complaints before Chrlft , when it is in the great eft d'ftrefs , and under the fore ft affHttlor. and bur den. This woman foe applies her felf on ly unto Chrift, cries only unto him ; fhe doth noi go to the Idol-gods of her own Nation, fhe feek! net unto them,nor trufts in them, though the peo- pie were an idolatrous people,and had many god:

m

C 6$ )

that they fought after ; but flie leaves themal?v whatever others do, and fhe goes to Chrift, feeks not to the gods of the Nation* but applies her ielf to Chrift.

Secondly, When Hie comes where Chrift is; (lie cries only to him,the doth not cry to man,fhe doth not poure out her complaints to man, no,non to the belt of men, fhe doth not cry to the Difci- ples,fhe doth hot cry to Peter, James>or John,but il-ie poures out her cries to the Lord ; O Lordjhott [on of David. Faith makes her in her diftrefs to look to the Lord alone • applies her felf only t6 Chrift in a way of prayer : This is the Counfel that Eliphaz, gives to Job^ chap. 5. v. 8. fayes he, U I were in thy condition I would go to God, I would apply my felf to Gbd,I would teek to God; and commit my caufe to him* I would not feek to creatures, I would not make my complaint to the creature; becaufe they cannot pitty me, nor help me,no, it is loft labour, I would go to God, and leek to God^and I would not keep my burden my felf, I would not bear my burden upon my own fhoulder , and (land groaning under my burden ; no,I would go to God , and commit my caufc to' him ; it is good counfel that he gave Job , and O that we might be inabled to follow.it !

And for the confirmation of the Point, you Tlx Point (hall find many Inftances in Scripture, of fa confirmed Saints applying themfelves to God alone in the y ^ Jn~ time of their diftreffe; I might hold forth vaj^Kft many,but I fhall only give you one or two .• Look upon David as he expreffes himfelf, Pfoi. 14. 1. and fo on : / cryed to the Lord with my voice , to the Lord did ItHaYe my [nfflication, andfonred out V my

cay

wy complaints before him, and [hewed him my trou- ble : And when was it ? It was in a time of great diftrefs : Ver. 3. V/hen my fpirit was overwhelm- ed within me : I went to God, and made my com- plaints known to him, I went not to the creature, but to God, And Jonahs 'he was in a fad diftref- fed condition , and yet faith brought him to apply himfelf to the 'Lord , when as he was in that iad e(tare, JonaJj 2. i, 2. Then Jonah frayed to the Lord his tSodoutof the fijhes belly ;and fad, I cryed byrcafonof miht :-f\\\ll ion unto the Lord, out of the belly of hell cryed I, and thm hear deft my voice. He was fo low in his < ivn appreheriion as was pofflble for him to be • in the- belly of hell : And what "did he do ? / cried to the Lord • he applied himielf to the Lord, and ipread his fad condition before the Lord, and he did not loofe his labour, Thou Lord heardeftme. f he grounds ^ow ^or tne "roun<^s °f tne ^°int > That faith ofihefoint. W*M teach a foul tcrgo toGhriff , and make his complaint to Chrift in all his rffiiction, fcrfaith difcovers to a ibul, that all ajflilhons are {rem God, the Lords hand is in all the erodes and troubles, and whatfoever is matter of complaint , the hand of God is in it,/j there any -evil-in the city and I have not dmeh} faith the Lo"d by the 1'rorhet Amos : Is there any evil of affliction that I have rot brought upon a people ? As to the evil of fin, that is nor from God,for that is no being,that is a privation, but as for affliction, all the affliction that doth berall the children of men , it is from the hand of God ; and upon this ground £///>&** per- fwadeth Job to applyiiimfelf to God, Job 5. 6y 8. stijjlitiifn^ccmeth not forlkt'of the dt*ft^ neither

does

Ifies trouble faring out of the ground ; I would Jpea\ mto God j and unto God would I commit my eaufe* Trouble doth not Spring from che ground, it is not rom fecond caufes,whatfoever trouble the people $ God meet withall > ©r any of che ions of men, t fprings not from the duff : Whence then ? Ic s from the hand of God , there is a fecret wheel, igreat wheel of providence, that fets all on work, econd caufes cannot move if that great wheel ioes not move ; ^o then vvhen this comes to be eallized to the foul, as faith doth difcover it, be- anie God hath fpokenit, that trouble is from 3od , whether inward or outward ; therefore ic vill carry the foul unto God , and make the foul ipply it ielf to God and Chrift alone.

Secondly, Faith doth difcover, that as all affu- sions are from God , and rriakes the foul fee the land of God in every ftroke , fo ic doth difcover, hat the end of all afflictions is to carry the foul oGod; that is the end of all afflictions,to bring 3od and the foul nigher together ; God doth not ove to have any of his people at a drfhnce from lim , and therefore he fends forth affliction to )ring them nigher tohimfelf: And therefore in Hofea ^.,15. I will go and return to mj place , till hey acknowledge their offence , and feekmy face ; n their affittion they -will fesk me early : Ht )rings affliction for this very end , that they may j raw nigh to him: And in chap. 6. i. you may ee the fruit of their affliction, Come and let m re- am to the Lord; for he hath torn, and he will heal u ; he hath fmltteny and he will bind w up. This s the fruit of their affliction , they Were brought ligher to God. God vviil have his people tnjoy

(68)

more communion with him, dwell with him, and make them more conformable to him,more like to himlelf ; and thei eiore many times he byes great and lore afflictions upon them : For when the baints llullbe in iuch a ftate, and fuch a condition, as nothing thai I come betwixt God and them, when they (hall lb dwell in God , as never togoe out from God, when there fhali come no fin, no corruption betwixt God and them, then there fhall be no more affliction , then the Lord God fhall wipe away teares from the faces of his peo- ple , no more iorrow and Iighing, now the end is a:tained, when they are gotten lo nigh toGod, as nothing can come betwixt God and them: Now when faith difcovers this that it is the end of af- fliction t© bring the foul nigher to God,it puts the foul upon it, in its affliction, to return and apply it felf to God alone.

Thirdly, Faith will make a foul come to Chrift, and Chrift alone,indi(trefs ; far faith doth difico- ver,that the help of the creature is in vain in time of diftrefs,- it is faith that doth reallize to the foul the va-ntty of the creature, and true the crea- ttre cannot help in the day of diitrefs : And therefore the Pfalmift cries out, Pfal 60. 11. He If Lord) for zam U the he If of man ; Man can- not help, and therefore he applies himfelf . to God alone ; Help Lordy for vain is the htlp ef mA» ; Till the foul fees that vain is the help of the crea- ture, it will not in good earneft cry, He If Lord ; faith (hews the foul,ihat in vain is falvation hoped for from the hil^and from the multitude of moun- tains ; in vain is falvation hoped for from crcs- lureSjfrom great men, thehigheft of all: There »]

marij

many a poor fbul can tell you by fad experience, and lay it by fad experience, in vain have I fought help from men, and cried to men, and fpread my complaints before men, and therefore it is good for me to draw nigh to God ; for if you look up- on all the low of men, you ihall fee howfruidefs a thing it is , for a poor foul in diftrefs to apply it felf to man, and to go and pour out his complaints toman; he rmyfpeak to fuch men as are not at all fenfible of what he fpeaks ; he may tell a fad relation of his fufrerings and burdens,and yet not at all aflfec> the heart of him that he fpeaks to : There are fome fuch men in the world , nay very many, that regard not the aiftiction of Jofeph> that are altogether infenfible of the burden that lay upon other poor creatures, that hath no compani- on, and cannot bearfe&ed. It is faid of Gallio% that he cared for none of thofe things ; when as they made complaints of things of Religion , he cared for none of thofe things ; and fo whenfomc; come and make complaints of their burdens, they care for none of thofe things.- And thus it was with Lazarus, that lay at the rich mans gate, it is very like he made many complaints, fhewed him his forrow and fores,but his heart was not at all af- fected , the very dogs had more pitty upon him, they came and licked his fores : And fo it is many times, when we make our complaints to men, they regard not.

Orfecondly, Sometimes when we make com- plaints to men, though there be fome pitty , and fome companion in them, and they will exprefle k In good words , yet very little help and afliihnce Will many men afford; they will feem to pitty and F 3 have

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have companion, but there are Tome men that will do very little to the relief of a poor creature un- der diftrefs , that comes and makes complaints of- his burdens: The Aponle James fpeaks of fome fuch,chap. i. i 5> 16. 1/ * brother or Jifter be na- hedy and defiltute of daily foody and-one of ym [ay . unto hmy depart m peace ybe you warmedyand filled ; notwithstanding you give him not thofe things that are needful for the bodyy what doth it profit ? Alas, it is in vain to make complaints to fuch, what doth It avail I It may be fome will piccy with good words, be you warmed, and filled , but they give them not thofe things which are needful for. the body ; thus many a poor creature loofes his labour.

Thirdly, When a poor creature makes com- plaints to man,and cries toman, it may be he fhall make complaints to thofe that do pitty him , and would relieve him with all their heart,but it is be- yond their power to relieve ; and fo if a poor man that wants the things of this life , it may be he goes and makes his complaints to anc.feer , he , titties him,and would help him,but he that hath a will harh not power m<my times , and it is not in his hand to <f!o it , and he cannot uphold anothers eftate but hd muft break his own -3 many times ic isfo. And fo when they come and make com- plaint of the weaknefs and inrlrmities of their bodie .,it may b: they ire aftected,and they would help • ah, bur it is beyond their power : And fo when i po-:r foul com^s and complains of diftrefs of mind, and {hew the wounds of his (pint, and lay them open , it may be godly friends may pitty and deiire to help you3 but their hand ist;o^

ftiorc

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ftiort to cany theplaifter.ro your heart and con- science, andtocaufe k toft ick there, and there- fore after all it will go ayvay unfatished ; in all thefe cauies they that would help you if they could, they may fay as the King of Ifrael, 2 King. 6. 26, 27. the woman there comes and makes a fad complaint in the time of famine, at verfe 26. i/4nd as the King of ifrael was faffing by upon the wall, there cried a woman unto him, faying help, my LordyO King. And what fayes the King to her ? verfe 27. ^ndhefaid, if the Lord do not help theejvhe?jce fhall I help thee ? Alas,my bowels are. towards thee, but if [he Lord does not help thee, in vain is the help of man.

Fourthly , When you make your complaints to men, foinetimes it falls our fo, that inttead of eafe from under your burdens , your burdens are in- creafed • fometimes men may add to the burdens of the afflicted through unskilfulnefs, not knowing how to fpeak to them, and how to carry it towards them ; yea fometimes men may aggravate the burdens of the afflicted , when they make their complaints, wilfully, through pride, and difdain, and covetoufnefs : And thus it was when David fent to Nabaljat was in a great ftrait for provifion, and he fent te Nabal in his ftrait for relief, and he fent him a churlifh anfwer ; who'is David, and the [on of Jejfe ? I know him not, ; (hall I fend my corn and my oxen that I have killed for my fhearersy and give it to him, I know him not. And you know what Judas did meet withal!, when he went to the Pharifees, and laid , I have finned in betraying the Innocent bloud : what is that to us ? a bargain is a bargain , if you have finned Ioq]^ you F 4 r«

(70 to that: Whereas if he had gone to Chrift with that complaint,he might have had comfort,but he went fp them, and they fpake that which aggravated his forrovy, and he goes and makes away himfclf. So that, I fay, in time of affliction fairh caufoth a foul to go to Chrift , for it doth difcover what mm is.

Fourthly , There is this ground of the Point, Faith will make a foul go to Chiift alone, for ic difcoyerstoth<* fouI,that in drift diere is all fuf- fclencj zp help it , there is all in Chrift that may pitty him. , and for the helping of him ; it is not in the creature, but it is to be found in Chrift, for Chrift is furnifhed with compa/fion,there are bovv-; els of companion towards his poor creatures in diftreiTe ; ' it is an impoiTibfe thing that Chrift fhould be infenfible as rnen are ; you may fpread 'our complaints before fome men, and they never >e moved no more then the ftones in the ftreet,but he Lord Jefus he is not without compatfion,great bowels of companion tovyards his people-, he can- not be infenfible or* any burden that lay upon a poor creature that comes to htm ; JitdU their afi ftbliom he is affiitted^hc bears our ficknefs, he car- ries our forrows ; Chrift he feels the vyeight of all affliction, and forrovy, and burdens that do at am time lie upon his people.

Secondly,/Ss Chrift hath cempajfionjo he hath ; ?v/7/; he is alwayes willing to do good to pool creatures that come to him : Men ( as you have heard ) they are nor'alwayes willing,they may giv« you a parcel of good words,but «ive you not rhofc things that are needful :Now Chrift he never put oft" his people with good wo:ds,though onegox

wore

i

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word from Chrift be more worth then all that men can do for you ; but Chrift he will not give you good words alone, but as he opens his mouth in grace,fo he opens his hand in mercy ; he opens his mouth and his hand at the fame time,and he is very willing to relieve, and therefore it is, that he calls poor creatures to him ; you may lee his wil- lin^nefs by th^ invitation that he gives to all poor creatures that are under anydiftrefs; Come to me all je that are weary and heavy lade/7 , and I mil give yon reft ; Whatever the burden be, whether the burden of fin or forrovv. Chrift makes pro- . clamacion , you have his invitation ; Come to me and I will give yen reft ; and call Hpon me in ths time of trouble, and I will deliver. How do:h this teftifie the willingnefs of Chrift to relieve his poor creatures ?

Thirdly, Ha hath not only companion, but he alfo hath power in his hand, Chrift can do it, he is able to do what he pleafeth ; Thm haft done what- soever then plea/eft in heaven, and earthy and in all deep places : The deepeft affliction and forrovv that any of his people may link into, the Lord Je- fusis able to ftretch forth his hand and help them, he hath all (lore of proviiion in his houfe, there is an infinite treafure of mercy, all mercies are laid up in Chrift, it (hall not break his eftate to uphold your eftates , for all the creatures in heaven and earth are the Lords,the heavens and the earth are the Lords, and the fulnefs that are in them, there- fore there is power in Chrifts hand to relieve his people.

Fourthly, Chrift cannot aggravate forrovv and affliction ; he will not aggravate the forrowand

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atfli&ion of any of his people that come to nim j Chrift will never fay to a poor foal , as the Phari- : fees to Judas , fee thou to that : When a foul comes and fayes, Lord I hive finned, Chrift never gave fuch an anfwer/w thou to that \ he never did, nei- ther can he, aggravate the forrows and burdens oft poor creatures that come to him. Now when faith difcovers this to the foul, and fhews that af- flictions are from the Lord, and fhews, that all af- flictions are for ihat end , to carry the foul higher untoGod,and fhews,that all the help of the crea- ture is vain,and fhewsithat there is an infinite fup- ply of grace and mercy , all-fufficiency of grace in God and Chrift i o relieve at all times , and in all ftraits, thefe difcoveries that faith makes, . will carry the foul to Chrift, and make the foul apply it felf to Chrift, and cry to him, and fpread his complaints before him in time of great di- ftrefs.

A word or two by way of Application. Application frfft °f all : ^ ll be fo that faith carry the foul to God and Chrift alone in time of diftrefs, what fhall we think then, when men by their affliction, and in their affliction, are carried further off from God > And yet fo it is with many, their afflidlions fet thenf at a greater diftance from Chritt, many a man is hardened by his affliction , and fo fet at a greater diftance from God by that trouble and diftrelfe he hath upon him , afflictions drive many a man from God , make him run away from God, run any where then unto God; there is many will run to the creature,and their eye is not to the Lord the holy One of Ifrael,they run to the crea- ture to comfort them, run to the world, and run

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nto the way of their luft , but apply nottherrv- elves to the Lord in the day of their diftrefs : ] Yon know that Aha&ah ran to the Devil when le was in diftrefs, lo far was he from running nigh :o God in diftrefs , that he. urn to the Devil him- .elf,he fends to the gods oF-the Nations, to know whether he fliould recover or" hoc • This is a dif- 11 covery, that there is no feed of Faith in fuch a foul, ' for where ttiere is faith but in, the feed of ic , the leaft feed of Faith , ic will make a ioul at leaft to be looking to.Chrift,aiyI crying after Chrift in the day of diftrefs, it will at leaft cry unto Chrift, though there may be. many .workings of corrupti- on and temptations , and many diftembersof fpi- rit maybe bubling up in time of affliction , yen faith will carry the foul to look towards Chrift, and cry after him , as J on ah did vthen he was in the belly of hell, I faid I am eafl om of thy fight, yet will I looj^ toward thy holy temple : He applies himfelf to Chrift : And fo a gracious heart will be looking to Chrift,and the more faith, the more it will look, and the louder it will cry.

But fecondly, Let it be a word of exhortation, O that it might provoke us all to deal more with God and Chrift in the time of our affliction and diftrefs ! O that we might cry more to him, and pour out our complaints, more to him! as this poor woman did ; fhe comes and cries, O Lord , thou [on of David : Poor fouls are apt to look to the creature in the day of diftrefs , and think fuch and fuch creatures can comfort: Surely my bed JhaUcomfort me , and my couch give me eafe i fa.yes Job ; but he found no fuch ' matter ; and fo we are apt to fay of this and that

creature,

(76) ueature,I will go and make my complaint ro him, be will give me feme refreshment • poor fouls are very apt under their burdens to go up & down and tcatter their complaints : Ah, but they take not the right courie of going to Chrift, and crying to him, and pouring out the complaints of their fouls before him ; and therefore it is , that when they goe to men they meet with little fatisfa&ion, and little relief and comfort, and their fpiritfs are fil- led with difcontent and diflfatisfa&ion J when as they meet with fuch men fometimes as have no companion at all in them , and fometimes meet with good words and no more , and fometimes meet with fuch as pitty them, but have no power, and fometimes meet with fomethat will aggra- vate the affliction ; and juft it is with God it fhould be fo, when we will not look to the Rock : O that fuch difappointments might teach us to look to the Lord, we have thought that this crea- ture might eafe, but we have met with difappoint- ments ; O that thefe difappointments might teach us to go to Chrift ! as this woman : Ana thus the poor man did for his fon , that he would caft out the unclean fpirit ; 1 went , faid he, to thy Difei- fles&nd they tryed to caft out the unclean fpirit Jut could not j and then he comes to Chrift , I have been with thy ItifcifUs , and they could not caft out the unclean [frit, but thou can ft doit, and Chrift: did do it : And O that thefe difappointments might teach us to goe more to Chrift, and make our complaints more to him in time of di- ftrefs.

Qneft. But you will [ay , What ? may we not fo to our friends , is it mt lawful to ooi to men when

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we are under prejfures and, burdens , either of the cntward or inward man ? and to fueh and fuch as may relieve ns , may we not afflj our fehes to them ?

%Anfo* I anfvver yes ; We may arJply our felvcs to men , but take heed We do it in Gods way. I fay, under burdens and diftrefles, either outward o: inward , we may apply our felves to men , but take heed we doe it in Gods way.

Queft. But you will fay >How jhallweknowwe do it m Gods way.

Arfw. I anfwer, flrft of all, when you do it as an Ordinance of God , when we make ufe of the advice and help of others, and go to others as to an Ordinance of God, then we are riot out of Gods way ,. when we do it in obedience to the Will and Commandement of God and Chrift ; when one that is wounded infpirit fhall apply himfclf torhofe that are, godly , that hath the mind of. Chrift , in obedience to the command of Chrift, Confefs your fin's one to another , and fray one for another : Now if out of obedience to Chrift I go and cenfefsmy fins tb one that is godly, and'defire him to pray for me, when' we ap* ply our felves to men, as an Ordinance of God, then we axe in Gods way.

Secondly, When we fhalLkeep the crye of our fouls upon God alone for help; when we apply our felves to men for any help, and yet frail keep our eye upon God , and look upon God as the great moving caufe , look upon God as the fountain of all relief and comfort , and fliall look upon the creature only as Gods Inftrument , this is but a

P1^

c jgy.

pipe, and' anempty one too, if God do hot fill ir?, when as the eye is thus upon God , and eye God as principal in all that comfort and relief that we expect , and look upon the. creature as the meafis, then we may apply our felves to the creature,' and not. out oFGodsvv.-.; . How to tod a man may know whether he l&e'ps his eye

k^ow whe- upon, ($& v\hcn as h q does apply himfelf to the creature (thus J Are your expectations from the creature or from Godrlf a,mans eye be uponGod, then he will not expect much from the creature, and( applies himfelf to-.the creatures,becaufe .they arenivana,and becaufeu; is'an Ordinance,but dare no: expert much..

Secondly, If a man 4pc meet with diiappoint- ments , and he do apply himfelf to the creature in Gods way , .difa^pointments vvill nop add any great trouble or vexation to that manor woman, thougli .he jneet with .little refrefiiment ; nay, though .'.jnfteadof r^ItV'and refrelkment , he ftquicL^jneet with an addition of his forrow and trouble ,y vet if . in G.odsway he will not "be troti-

«^rbWBw ^s eye Js upon' Co.^>>^ I fee it, -is not the will of tb'eXard Ifhould yet have comfort , and why i~h'pi:ld I fret my 'fell', Teeing the Inftrument is but" arj empty pi I no

creature,^ ; refrefh* me . 'if the ■ Lord doe not refrejH- .me"? And ."jdii:s" you ,have\feen when we. .are1' in Gods ".way,' and when out of Gods- way, 'in applying, our felves to the crea- ture, and looking to the creature for help, and for relief.

And Oth.u this might teach us no go more te God, and apply our felves more to Chrilf .

Objeft,

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Object. But it may be fome por [out will fayp Well , I have not only gone to the tre ature , but I have applyed my felf toGody and yet truly I meet with little re frejhment,' 1 have cryed t&Chrift in the time of my affliction , and yet my burden doth continue.

Anfo.¥iiR.)7o this I anfwerrlt may be when thou haft come to Chrift , rhou haft complained of thy burden,and of thy affli6tion,but thou haft not com- plained of thy fin , thou haft not complained of that which is the greateft matter of complaint; and if thou haft at any time looked more to thy burden and affliction, and haft not complained of that which is the greateft matter of com- plaint , no wonder then- though thou haft met with no eafe.

Secondly-, Let me fay , it may be thou haft brought 'thy complaints and fpread them be- fore the Lord, yet thou haft not left thy bur- den with the Lord; many a foul comes with a great burden , ah, but it carries it away , and does net leave it with the Lord ; and if the burden be not left with the Lord, no won- der'that we have no eafe : Chrift is willing we • fhould leave our burdens with him S and in fo doin^ we {hall' finde refreshment.

Thirdly, And let me fay Further > that it may be the Lord' hath heard thy cry , and thy com- plaint , but thou art not aware of it , thou haft, not taken notice of it > through unthankfulneiTe1 thou haft not obferved that which the Lord hath* done ; the Lord at leaft, he hath thus farre heard thee , that he hath fupported thy fpirii: under thy burden , and thou baft been kept up , fo

that

that thy foul hath not failed , and thy (pint hath not fainted under thy burden; and truly this is a great mercy and worthy to be taken no- ' ticeof: And this is the difference between your going to, God and the creature. Oh that •we might be invited by this to apply our felves • more to Chrift in time of diftreilc , and fpread oiir complaints before Chrift , for in going to the Creature, many times the fpirit is wounded ; ah , but in going to God the fpirit ilull be fupported , though Chrift doe not give out a prefent anfwer , yet the heart (hall be fup- ported under all its burdens , but now in going to man , many times the heart and the fpirit it is wounded,by thofe disappointments that we meet withall , while we expeft that from the creature which it cannot do,

Two things only Hhall propound to urge this duty upon you , to make us more in going to Chrift, and lefs to the creature.

It is a great fin and folly, when as we leave thrift ana goe to the creatsre in tie day of ou: diftrefs.

Firft, It is a great fin ; for what do we then j but fet up the creature in the room of Chrift > You know how fcnfible Jacob was of this evil, he lookt upon it as a great evil, when as Rachel czmz to him , ihc wanted children, fhc comes to her Husband, Gitk me children or I die : (X what fayes he ? Am I in Cjods fiead ? Can I give thee chil- dren ? When as fhe came and made her com- plaint to Jac oh , and murmured becaufe fhe had not the mercy of child ren,(he goes to Jacob ,and fetsupJ^inGodsfteadj andfo when we are

under

(8t)

Under our burdens , and make our complaints t& the creature and not to God „, why the creature , may fay as Jacobs am I in Gods (lead ?

Secondly;, There is a world of folly in it,in go- ing from God in time of diftrefs to the creature. It is a piece of great folly for a man to go from the fountain to the broken ciftern , to leave the fountain and think a broken cittern ihould fupply him : It is a great deal of folly for a man to go to a deaf man, one tnat cannot hear , pour out his complaints, & expect that he fliould fpeak a word, of refreshment ; fo much folly there is when we go to the creature, and do not apply our felves to God : If a man fhould go to a begger , one tha t hath no food or rayment, and a maafhould fpend a deal of time in asking food and rayment, and if he do not give it go away railing , what a deal of folly were it ? And fo a great deal of folly there is, when we dogo to the creature, and do not go to God ; we go to them rhat are poor and naked > and forfake God, that hath all ftore of provision and mercy laid up in himfelf : O that the confi- deration of our fin and folly, in going to the crea- tures,might caufe us at all times in our diftreffe t6 go to God,as this poor Woman did,and cry to him that is the Lord.

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Matth. ! 5

u^#d behold , </ woman of Canaan

crjei nn\o him , faying ? /->tf^e Wferty 0# ;/;e, 0 Lor^ f/.w if y^z <?f David, ;#y daughter is grievoufty vexed ivith a DeviL

SERMON V.

SJEre is a declaration of this wo- mans faith-, the rr;W/ of it, and the conqtteft of it : The laft day we came toconfider the decla- ration of this womans faith in the fruits of it , it carries her foul to Chriii in a way of application and prayer "; and the Argument (he ufeth in prayer, is only the free Grace of Chrift , Have mercy on me, thou fon of David,

The

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The Doftrine was this •

That whereever there is a fe ed ef faith in any fouljt mil carry it out to fihrift, and make the font cry tinto htmyand take hold of his mercy.

We divided it into three Proportions.

Firft, That faith will carry the foul to Chriftin time of affliction , and make it feek to Chrift$ and Chrift alone.

Secondly , Afflictions when they are great and ftrong, will ratfe ftrong cries.

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

I fpake to the firft of thefe the laft.day.

I (hall now fpeakto thefecond Propofition; this woman was in great afflictions and diftreffe* her daughter was pofletVed with a devil , and that wa*s a lore burden to her fpirit: Now this great affli&ioil makes 'her cry loud, for the Text doth i

not fay| {"he came & intreated, and befought him, but the Text fayes, fhe came and, cryed unto him^ faying, Have mercy on me, O Lord,

So then obferve this :

Strong afflictions will raife flrong cries > even in Do&nrie' Gods own people.

In the opening of the Pomt,I (hall ihew you two things :

Firn% That there is a cry of the fle'fli, and a cry •f the Spirit,

G 2 Secondly,'

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Seccndly,That great and fore afflictions of long continuance may raife both thefe cries, it will make both the ftetli to cry, and the Spirit to cry.

rhe cry of Firii,There is a cry of the flefh,and that is two-

hejkjh fold.

vbatttir. jt is either a natural cry of fenfe which Na- ture hath of the burden and affliction which is upon it : Or,

Secondlyjt is a finful cry, which is accompani- ed with diiorder .• I lay, the cry of the flefn it is either meerly natural,or finful ; the flefh is weak, it is an emblem of wcaknefs, and is weak indeed, and a little affliction will make the fleili to cry, the Lord remembred that man is but as dull be-

fhefirft cy fore the wind. Now the fleili may cry out , and

tfthefiejh, may complain, and yet may not fin in that com- plaint , it is true indeed , when a man or woman iliall cry out of a little affliction , when the hand of C.od doth but touch him,and then cry out with great cries 6c ft rong cries when as the affliction is but liuleyhat ci; covers want of wifdom,and want of ftrcngth ; but now whenthe affliction is very great, fore and urgent, and the lleili doihcry out through the frailty , there may be an expreflion of complaint, and yet not finful. Job in his great afflictions made many complaints, poured out ma- ny ftrong cries, and yet in many of his complaints fie finned not, Job. .6. 1,2, 3. O that my grief were thoroughly weighed ! it would appear heavier then the find of the fea. Yea you iliall find that our Lord ]efiu Qyrtft himfelf , having taken our flefh , and the frailties of our flefh, (for he took our humane frailties , but no finful frailties ) and in the dayesof his fielh he c rjed , his great

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affliction made him cry out , he put up his cries with tews and fupflications w the dayes of his fle(h;-*sthe Apoltle fpeaks , //*£.. 5.7. And in Pfalm 22. fwhich Pialm is a Prophecy of Chrift) he cryes out bitterly, My God^ my Godythy-hafb thoH ferfakenme ? Why art thou fa far from help- ing me^and from the words of my roaring ? Strong cries , and yet no fin in jefus Chrift ; {0 that the fleih may cry and yet not fin ; for grace when it comes into the foul , doth not defiroy nature , it doth not make man infenfible , and the ipiric inienfible , but it allows the fie h to be fenfi- ble , and to cry out of his burdens , fo it be with- out fin.

Secondly , There is another cry of the flefh Toefecom that israifed by fore afflictions , and that is a fin- <W •/ tl^ full cry ; now this finful cry you fhall know ic-^ thus :

Firft of all,Ic fprings from pride, it will make a How to man cry out through pride of heart , he cannot know whe bear his burden , nor fubmit to the hand of God ^'^F- through pride of heart : VVhen a creature ftands ^ tr/j' upon it , to juliifie himfelf and acanz God,calls * J God to an account , Why am I thus ? And what am I worfe then others ? And why thould God take me out from allochers to make me an exam- ple to all others ? What have I done ? And what; is my fin more then others ? When a creature will not fubmit to God in his afflictions , b'ic charge God fooiifhly ; and when as he quarrels with his affliction, if any affliction but this I could have born it,but as for this affliclion,my fpirit can- not bear it.O here is a cry that is raifed by afflicli- on, but it is a finful cry.

G 3 Secondly,

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Secondly, There is a cry in affliction that doth fpring from impatiency , and that is a finful cry> when a man or woman fhall cry out with a great cry, and make a great lamentation , and yet their burden but an ordinary burden, only they make it great through impatiency, not that the affliction is fo in it felf, if the Lord had given a heart to car- ry patiently under it ; but there is many a poor creature ftruggles with his affliction, as a young beaft unaccuftomed to the yoak, the yoak is eafie, but by fhuggling and driving it pinches and makes it cry out; and fo a man by ftriving under the yoak of the Lord, though it be Jobs couniel, that it is good to bear the yoak , yet it through impatience cryes out ; this is a finful cry.

Thirdly , That is a finful cry that fprings from unbelief, and is accompanied with unbeliet ; when as a man or woman in time of affliction fhall give way to hard thoughts of God ; whatever cry is accompanied with unbelief, is a finful cry : Yet this is the cafe of many , they cannot perfwade themfelves that there is any love in the heart of God towards them,and any love in iuch an afflicti- on;I cannot believe it, that there fhould be love in fuch an affliction,thatGod fhould lay iuch a heavy burden upon me, and have any love to me; when ic cries out thus with unbelieving cries , this is a fin- full cry : Afid fo when a man cannot be perfwa- ded , that the Lord fhould make a good end with him in affliction: O furelfhall perilli one day, and fall by the hand of this affliction , I (hall be broken all to pieces, and never be able to ftand un- der my burden; when as the foul is thus filled with 'unbelieving difpairing thoughts , concerning God

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and concerning the end of his affliction , and/b

cry our in unbelief, this is a tinful cry. around:

Firft, And again, great and fore afflictions may rohy tker* occalion fuch cries, even iinfui cri'is, as the cry of arejinful unbelief and impatiencies , and that upon this^™ ground ; there are remainders of corruption in JL'/^1 the beft heart, there is iinfui fiefh as well as fpirit.

Secondly , Great afflictions do expofe Gods own people to great temptations; many times they go together , great affliction 5 and great temptati- ons, for the Devil fecks his opportunity to doe mifchief, as the Lord waits to be gracious, fo Sa- tan waits to doe mifchief : Many times in great afflictions, when the waters are high, then the De- vil will aflault ; God makes ufe of* affliction to make his people feek him early ; but now the Devil he waits to make the foul cry out wich a (in- fill cry , and many times the Lord fuffers him to prevail : But this cry -of the wormn of £anaa* was not rhe ciy of pride , impatience, and unbelief, but her cry was the cry of the Spirit.

And therefore let us examine whit that cry of the fpirit is, which the Lord doth raife in theRfo,,^ hearts of his people in ;he day of great afflictions, cry of the • Firit, Ic carries the heart to God thorough Spwitk. Chrift,and makes its complaint unto him, it doth not cry out againft God , but as ic cries unto God, fo it runs unto the Lord thorough Chrift , and pours out his complaints before him : So David, Pfal, 142. i ^ 2. / cryedti-fito the Lord with my v*ice> unto the Lord did I make my fupplication, I poured out my complaint before him : The flclh cries out of his burden, yea, fmfu I flefh it com- plains many times, no: only of his burden, but of Q 4 God

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God himfelf: Ah, but the fpirit that cries unto God, Job 35.9. Byreafonoj the multitude of op- prejfions they make the opprejfed to cry. They cry $ut by realon of the arme of the mighty, v. 10. But none faith,\vhere is God my maker f he reproves the forts of men. They are apt to cry,but it is the cry of the flefh , they cry out pi the arme of the mighty, but they do not go to God, None fayy where is God that giveth fongs in the flight fcafon ?. The fpirit in the iaddeft condition goes to uod phrough Chriit.

Secondly , The cry of the fpirit it doth make a man to cry out as well of fin as of affliction , it will make a man to cry out more of fin then of affliction; the flefh is not ienfible of the burden of fin; Ahjbut where the fpirit of the Lord is, it will make a man cry out moft of all of the burden of fin; if God Should take away affliction, and not take a- way corruption, this would be little refreshment to him ; O miferable man that I am !, as you have the Apoftle cry , which was the cry of the fpirit, Rom. 7. the latter end, O wretched man that /am, who (hall deliver me from the body of this death ? I thanks Cjod through Jeftu Chrifi our Lord ; He was more (enable of the body of fin , then ot any affliction that lay upon him.

Thirdly, The cry of the Spirit it will make the foul cry more after God himfelf, then after any mercy or deliverance, that it may injoy God,that it may have the prefence of God, and communion with God,that it may be made like to God; a gra- cious heart it cries thus after God, yea, in the day ot affliction when the burden is heavy, a gracious heart de fires more to injoy God , then to be free

f; cm

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from his affliction : See how the Pfalmift doih ex - prefs himfelf in'Tfal^ 3 . i .0 God;thon art my Gsd> early will I fcel^ thee ; my foul thirfieth for thcc in a dry and ihir fly land, where no water is : David was now in a (lace- of binifhment,it is like he met with fore 3ffli6tions,ah,but the cry of his foul was after God, my foul thirfieth for thee, and longeth fbr thee.

Fourthly, The cry of the fpirit in is a cry of faith,it cries in faith, and cries in hope ; the flefh cries in defpair many times , but the fpirit cries, and believes when it cries, it takes hold of God, and follows after him, follows God crying, though God go away. See what is faid, Pfal. 89. 26. the promife is made to Davids fon , Chriil ; He (hall cry unto me, thou art my father, my God, and the rock^ of my falvation : He ihall cry unco me, ah, but he fliall cry in faith, when he cries he fhall {zyfThott art my Father, and my rock : And fo the Church, Ifalah. 2 6. frie cries out with a great cry, and it is in faich , dmbtlefs thou art oar Father : And fo Pfal. 119. when as David cryed , he trufled , he took hold of God , and hoped in his mercy, 145, 146, 147. ver. though he was in a great affliction, and there was great caufe to cry, yet his cry was the cry of faith , and he hoped in the Word of the Lord , for the accomplifhment of the Word of the Lord.

Fifthly, As the cry of the fpirit is the cry of faith, fo it is a fervent cry; that cry that the Lord doth raife up by hisfnirit in the day of affliction, it is a fervent cry, ir is no cold nor lazy cry, but a flrong cry : Jefus Chriil in the dayes of his flefh put up flrong cries ; and the Apoflle James he

fpeaks

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fpeaks of the fervent prayer of Gods people^ Jam. 5 . The fervent effectual prayer of the righTewu frevtileth much : When the Spirit of prayer doth iet all the faculties of the ibul avvork to look after God,and take hold of God; when it takes hold of God, and will not let him go , and cry out as tke Church, Awake thou arme of the Lerd^ at in the dajesrf old • when it will take no reft it felf, and give God no reft, till the Lord comes in a way of grace, that is the prayer that is fpoken of Ifai. £2.6,7,8. thatprayer that is accompanied with holy fervency is the cry of the fpirit.

Sixthly and laftly, The cry of the fpirit is fuch a cry as will not eafily be filent , though it meet with no anfwer from the Lord ; though it meet with a denial,as this woman of Canaan ("he meets with many difcouragements , he gave her no an- fwer at firft, ftili (lie goes on to cry ; her cry was a cry that was raifed by the fpirit of the Lord : the fiefnmay put a man upon it to cry to the Lord for a feafon , but if the Lord does not come in , the fleili grows weary ; now the cry of the fpirit is a conftant cry, that will not give over, but will wait upon the Lord till fuch time as he fhall fend from heaven to fave . Thus yeu fee what the cry of the fieih is , and what the cry of the fpi- rit.

Secondly, Now the Saints in all Ages in the dayes of their affliction , have been ftirred up to cry with their fpirits unto the Lord,and the grea- ter their afflictions have been, the more they have cried unto the Lord 1 So it was with CMofes , he was in a great ftrait when as he was before the red Sea, and i\\zn{J\U(a cryedia Cptric, Goi

mad:

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made ufe of that ftrait to ftir up the cry of the Spirit in Mofes : And fo when Jacob was in a great ftrait, he cryed more earnestly then ever he had done , when as his brother came to meet him with an Army of men , he law nothing but death and deduction , he applied himfelf to the Lord, and cried mightily : It is faid in Hsfea 1 2. 4. fpeaking of Jacob, He wept and he made fupplica- ti9u : And fo you know David in Pfal. 142. cryed) and it was -when his fpirit was overwhelmed, and no man to pity him ; then he cryed unto the Lord. And you knew our Lord Jefns (to give you no more inftances ) in the daye.s of his affliction he cried louder then ever : Thar place Heb. 7.7. In the dayes of his flejhhe offered tip prayers and fupplications "With ftrong cries and teare^ unto htm that was able to fave him from death , and was heard in that he feared : And the Evangelift Luke doth take notice, that as Chrifts affliction and for- rovv did increafe > fo he cried the louder to his Father, Luke 22. 44. And being in an agony, he prayed more earneflly ; he prayed the more when his affliction increafed, when he was inthemtdft of his agony then he cried more earneiiiy.

To make fome fhort application of the Point. Application Firft of all ; Let it be a word of examination, there is none of us but at one time or other are pouring out our cries and complaints, and efpeci- ally in our affliction we are full of cries: Nov let us examine whether it be the cry of the itefh or the cry of the fpirit -3 whether it be accompa- nied with pride of heart, and with impatien.y and unbelief, with murmuring and repining; 6 that is the cry of the fidh , and ice iinful cry

of

of the flelli, which is far from the cry of the fpi-

rit.

But to give you two or three things th.it you Tryahto may make ufeof by way of tryall. &ow whe- Y\d\ of all, would you know whether your cry

belhTl^ be the cry of the {]c(h * or the cry of che fPirit ?

ofthefeJh9™hy then examine whether or no your cry and or the cry of your complaint be not above your burden ; many the fpirit. a mans cry is greater then his burden that God layes upon him , it may be he makes his burden heavy by his jftrugling. Jobs burden was not fo, it was heavy : Now when a man fhall cry out and fay, no affliction like to mine, and no burden like to mine, O this is a finful cry.

Secondly , When our cry is fo great as to take ws oft' from our duty either to God or man , that cry is not a gracious> but a finful cry ; the cry of the fpirit makes a foul wait upon God in a way of duty ; but now if a man in time o^ affliction is taken orf from his duty , furely that cry is a iinful

cry-t.

Thirdly , When a man in the day of affliction cries fo loud that he cannor hear What the Lord fpeaks to him , God comes and [peaks graciouily, offers comfort , but the cry of the foul is lb loud, that it cannot hear what God fpeaks ; that a man fhall be taken up with complaints as to refufe all the comfort that God fends him , this is a finful cry ; this was the cry of that afflicted man, Vfal. 77. 2. \n the day of my trouble I fought the Lordy my fore ran ami ceafed not , my foul refufed to be comforted. Nay, when as a man or woman in the time of affliction ,fhall not only refufe his comfort, but juIHfi'e hiscomplaint;as Jonah did,he jufliiieu

his

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his anger, when God asked him, Deft thou well t§ fa angry ? Yea, fa id he, I do well to be angry : This was a finful patfion : And fo when a man (hall ju- ftifie any other patfion , his forrow and complain- ing, and fay, I do well to complain, andjn the bic- temefs of my fpiric I complain , this is a finful x;ry.

And therefore fecondly, Let me defireinthe name of the Lord , that we would take heed how we give way to thefe finful cries and complain- ings, thefe cryings out, which fpring from pride, impatiencie and unbelief. O, I pray, take heed of giving way to thefe finful complaints.

For firft, I pray, confider a little, that the hand of the Lord is in every affliction that is upon you i O that that were feen , that the hand of the Lord is in it : Thou L$rd dldfi it ( faid David ) I was dumb, and opened not my mouthy for thou Lord didfi it. O that would filence the finful cries of the flefh,if the heart were fenfible that the Lord did it ; and if the Lord did ir, then infinite wifdosae hath done it ; and if infinite wifdome order this or that affliction,why inould we cry out of our af- flictions.

Secondly, Confider whatever your affliction be, though you fay none like mine,k might have been feven times heavier , infinite power could have heated the furnace feven times hotter , and made his fiery tryals feven times more fharp : O then there is no caufe why we fhould complain,efpeci- allyinthe

Third place , If we confider what we have de- ferved at the Lords hand ; and O that when we pore fo much upon our affliction , we would look

with

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with one eye upon that which may help to filence our finful complaints I We have deierved that and a thoufand times more ac the hand of God. Why fbould the living man complain, man for the fum foment of his jm ? O there is fin enough ; though it be true , it is not al waves for that God afflicts, yet he may fee enough, for which he may afflict feven times more. Now let our eye be upon this ; this was that which Ciknctd Jeremiah, Jer. 8. 14. Whj do we fit ft ill ? ^ffemble your Jelves, and let us enter into the defenced Cities t and let us be Jilent there, for the Lord fnr (jed hath put us to filence , And hath given us waters $f gall to drinl^y btcattfe we have finned again ft the Lord. Take heed how we open our mouth in the day of our affliction.

Thirdly and laftly , Let itftir up all our fouls co go to God through Chilft , and to cry more in rhefpirit; and the greater our afflictions are , fo much rhe more let oqr cry be to Chritf i The time of affliction is no time to give over praying and crying ; but being in an agony he cryed more cxmeftly ; and fo we in time of affliction, we fhould cry more earneitly. O that we might learn thus to cry, with this gracious, holy, belie- ving,and fervent cry : TheLord Jefus hath given great incouragement to his fervants to go and cry thus. O what incouragement doth Chrift give in Lake it. 8,9. by a parable there, of a rnan being in bed > he hath no mind to rife > but through importunity he is overcome : And fo by that Cbrijft ftirs up his Difciples to go and cry im- portunately to God their Father. And fo in Ln\e t%. there is another parable of ktimjuft Judge,

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who neither feared God nor man , yet becaufe of the Widdows imfortmity , he would judge har taufe ; And ftiall not the judge of all do right > I tell yopi (faith Chrift) he wifl avenge the elecb that cry to him day and night. And therefore Chrift gives incouragement to you to go and cry earneftly , and to wait upon the Lord, and not to give over crying , for the Lord hath the bowels of a father, as the father fifties the child, fo the Lord fifties thofe that fear him. Now the tender hearted parentis filled with compafilon to the child, if the child be under a heavie burden, the bowels of a father is filled with companion , and will not let him lie under that burden ; and fo the Lord, when the fpirit is even gone , and the foul ready to faint, and the Lord fee that their ftrength is gone, then the Lord will come in, and exercife the bowels of a tender hearted father.

And know, that many times the Lord doth hide himfelf, and withdraw, and feems to be far off from the requefts of his people , that fo he may (Hr them up to cry the more earneftly after him ; he fees that they begin co flag in their prayers,and do not cry fo loud as they have done* the Lord he will withdraw , that fo he may ftir up a fpirit of prayer , bring them into fuch an affliction, that fo they may cry the more earneftly ; the ftorm was raifed, when Chrift was upon the fea with his Difciples , to make them cry the more earneftly : The Lord feems to deep many times at the pray- ers of his people, that fo by the prayers of his peo- ple he may be awakened.

Queft. Bm yon will fay > what need we cry thm Wneftly to the Lord} f»r he u ft-nni of them

that

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that feek htm notice cannot find God by our feeVing him, he mufi feek us, he is found of them that feek him »9tm

Anfw. I anfvver , It is true , God is found of them than feek him not ; that is when God comes tirft into a poor foul, he breaks in upon it, he pre- vents it with grace and metcy,and he feeks us,and brings home grace and mercy to the foul before the loul fought the Lord.

But now when the Lord hath found a foul, and brought home a foul to the knowledge of himfelf through Chrift , O then he expects that that foul lhoutd continually wait upon him, and be feeking of him , in that way which is of the Lords own appointment : It is true , he is found many times of thofe that feek him not , but the Lord is not found of thofe that feek him lazily ; he hears not cold prayers,no,ic is the cry of the fpirit the Lord heareth.

Queft. Ah, but fomewill fay, I cannot cry and -pray, I cannot continue in prayer, my [pint is over- whelmed,and I amfo fhut up,that I know not how to utter a word in the prcfencc of the Lord.

Anfw. I anfwer , Though thy fpirit be over- whelmed thou mayelt pray and cry aloud to the Lord , <2)avid did fo , and why mayeft no: thou, Pfal. ' 142. 3. / cryed ( fayes he ) and it was, when my fp.r'it is overwhelmed ; and although thou canft no: urter a word to the Lord, yet thou mayft pray and cry with the cries of the fpirit; the Spirit of the Lord (tirs up fighings and grcah- ings in the hearts of his people which cannot be uttered : So when thou canil not fpeak a word to the lord 7 )vt thou mayeft cry. Job could not

fpeak?

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{peak, yet bis foul cried to the Lord, and his eye cried to the Lord, job 16.20. My friends (corn me , but mine eyes ponre out teares unto God. When he knew not how to fpeak a Word , his eye looked to the Lord > if he cannot poure out his prayer , his eye iliall ipeak , and his foul lhall fpeak; this may be an effe&uaii prayer.

Object tAhy but I am filled with the fence of my unworthinefs , I dare not go before the Lord , I dare not beg any mercy , nor ft and in hi* pre- fence , I am filled with the fence of my own unwor- thinefs.

Anfw. I tell thee ; though thou beeft filled with the fenie of thy unworthineffe , yet thou mayeft , and ought to cry to the Lord , arid poure out thy foul in iupplication : The Publi- can that went up to the Temple , he durft not ' draw nigh , he looked upon himfelf as an un- worthy (inner , and yec poured out his prayer t6 the Lord : the fence of thy unworthineffe fliould not hinder thee in the pouring out of thy prayer to the Lord; the more unworthy, the more need of going to the Lord ; and the more. fen- fible of thy unworthinefle , the fooner the Lord declares his acceptance. Oh that the Lord would make us all mindful of this our duty I we are apt to cry with the cry of the flefh, bur O that in the day of our diftreffe we did cry wim the cry of the fpirit : Let the crie that fprings from pride, impatiencie , and un- belief be filent , laid low , and let it nor, open its mouth ; but crie With the .cry o£ faich } with the crie of the fpirit > this will be i H good

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good evidence , that affliction hath Wrought the right way, and thai the Lord hath done us good by our affliction." Till the flefh be filent , and the fpirit railed up to cry in faith, we fhali ne- ver have any evidence , that we have received benefit by our affliction ; but when the ioul fhall be in affliction , and the fpirit up and cry, it will be a good evidence , that the foul hath recei- ved good by the affliction.

And to lay no tro-e, ihe Lord will foon draw nigh to that ioul that fhall thus be found wait- ing for him; when the flefh fhall be filent , and the fpirit cry , the Lord will loon hear that crie. You know the Lord is a tender hearted Father, and he will not fuffer any of his chil- dren to be tempred above what they are able to beare ; he will not f utter them to fink un- der their burden, but will come in with deli- vering mcrcie ; for the Lord doth fometimes hear the crie of the ficili , lb he lmh heard the crie of the flefh , though nor the finful crie ; yet the crie of nature , the Lord hath heard i hat crie: He heard the crie of ]fl;m*et\ when as he was ready to perifli for third : The Lad cried, and he heard the crie of the Lad , and the Lord opened the eyes of Ha(rar> and fhe faw a well of water : He heard the crie of the flefh , fo gracious is the Lord, yea, heheares she erie of the young Ravens, of the young Lions , and the Lord he opens his hand and faiisfies them. O that this might be an in- couragementtogoe to God in all times of di- frrefle, let it be never fo great, the Lord is a God of companion , and if he does hear the i • crie

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uie of the unreafonable Creatures, and the crie of the flefh , O furely the Lord will much more hear the crie of the ipirlc , when his people come and apply themfelves to hini through Chrift , fi/ch as hope in his mercie , and are found waring for his falvation. Sure- ly the Lord he will Rhd out the beft timers in which he will come in with deliverance to his Servants.

H i Matth,

Matth, 15. 22.

Thou [on of David, have mercy on me.

SERMON VI.

E cbfetved the laft day , chat great and ftrorg afflictions will mile ftrong cries , make Gods peo;ie crieloud. k was a fore aff}i6fcioE that was upon this woman , CM) daughter is grievously vexed with a dcvil-aud wher {he comes to Chrifl, (he doth not only pray, bin cry to him.

But to paiTe on , and confider fomething thai

ftill remains , and that is to look upon the Argui

ment that this wemafi uleth in her crie to Chart

her Argument is mercy , {he cries mercy, plead

free grace-, fhe doth not look to any worthiness i

her iett',neither doth her unworthineis difcoir — .

but looks beyond both, and fhe clofeth wit

mercy and free qracc , Thou [on of David hai

mercy on me .• She comes to the foil of David fi\

knew David was a merciful Prince and King , r

ft>ev

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fliews mercie to his very enemies ; David fpared the life of Sad , when he had hini at a great ad- vantage; and fpared the life of Shimei, though he had orovoked David by his curfes. Now thus fhe reafons with her felf , thefonoE David, the Mejfias , of whom David was but a type , he hath ;:.ore mercie and companion then David , furely his bowels are infinite , and therefore though fhe be a vile finner,an unworthy wretch,yet flie comes and takes hold of his mercie, and there is nothing elfe that (lie pleads with Chriit , nothing elfe fhe; reftsupon, only upon mercy, no other Argument fhe uferh, only prefents her great miferie ; her daughter is grievously vexed with a devil : She takes hold of mercie. So then the Obfervadon is this.

That where there is true faith , it will teach a Do£fr:nc foul to deny it (elf, to lool^ beyond it felf, its own worthinefs andrighteoufnefs, and to take hold of mercie , and of the free grace of God through Jefa Chrift.

I fhall open the point to you.

And firftl fhali give you Inihnces , that the Saints in all Ages in their coming to God, hath looked at nothing in themfelves , but hath only pleaded mercy and free grace in all their ftraits.

You know that Inftance of Jacob, when he was in a great ftrait fie applied himfelf to the Lord, he pleaded only mercy, he doth not look to any worthinefs in rnmfelf,he,doth not prefent that be- fore the Lord as any motive , Gen. 32. 10. he H 3 pleads

( 102 ) pleads no worthinefs, but looks to his own unwor- thinefs, O Lordy I am lejje then the leaft of all thy mercies ; he do:h not cell God, that he had lived without blame,that he had walked jiittly, and had not defrauded ,' but he had been a faithful Stew- ard,that he had walked religiouih, and eyed God in his wayes, that he had fet up a pillar, and vowed a vow,he pleads none of tfiis,but O Lordy\ am lejje then the leaft of all thy mercies.

And fo Mofes , though he had done as much as moftmen that ever lived,D*«r . 3 . ^5 . t pray thee let me go and fee the good Land . Here is not a tit- tle of any of tne iervices that he had done for God that he doth mention ; he does not fay,Lord, I have taken a great deal of paines with this peo- ple, ' I have followed thy Commandemenrs , and fuffered a great deal of hardship with them for thy fake ; fcOjhe only pleads mercie, Thou haft begun to fkew thy ftrvantthy greatnefs and thy mighty hand , I pray thee let me go over and fee the good Land.

And fb David often in the Pfalmes , you fhall find he is pleading with God, and he makes mer- cie his refuge , he pleads only mercie and free grace,/7/;*/. 4. 1 . he pleads that God would hear him in his mercie : And you fhall find, that when the Servants of God hath pleaded for others,they have urged nothing but mercie and free grace in all their Amplications. So the Prophet Jeremiah^ when he was pleading for the Church, Jer. 14. 7. 0 Lord , though our iniquities teftifie again ft m , do thou tt for thy names fakeyfot our tackjftidtxgs Ar<mapy% vet have finned agair ft thee : No men- of any righ^ecu-njr, no, he mentions *hei;

iniouities.

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iniquities, Ottrbaci^flidinga are many y butdithott it for thy names fake. And io the Prophet D*-> »/V/,when he was pleading tor the Lords people,he ! looks beyond all righteouthefs of their own , and pleads mercie. Dan. y. 17. Now there f or eyO our Cody hear the prayer of thy Jcrvant, and his fxp- flicatlon^and cau\e thy face tofh'tne tfiiifa thy San ft ft- 4ry that is dc folate , for the Lord's fake i He had before in verfe 8, c'cfifelfed all their iniqui- ties,and now,0 Lordy f'hycsh^jdiitfor the Lords fake.

And if you look in:o the new Tefhment, from the beginning to the end of the Hil'tory of Chrift, you fhall never find any thit were accepted of Ch;i(r that pleaded anything , but mercy and free grace y Matth.q. 27. And when Jeius departed thence, two blind men followed him, crying, and faying, Ihotifon of David have mere j on tu. Ai&d fo in Matth. 1 7. 1 4, 1 5 . another comes to Chrirt, and he ufethonly thu Argument, mercie^ L$rd have mercy on my fott, for he is limatick. And in Matth. zo. 30. there is mention of two blind meu fitting by the way fide, and they cried out, Have mercy »n ta. And in verfe 1 3 . the muhkude re- buked them,but they cried the more, fay ing,ffc^ mercy on HSy O Lord, thou fon of David. And fo the fame Argument the Lepers ufed,verf 17. Je- fusyMafier have mercy on w. Indeed we read of fome of the Elders of thz Jews , that came to. Chrift in the behalf of the Centurion , and they plead his worthinefs , Lake 7.4. And when they came to fefnSy they befonght him inftantlyy faying^ that he was worthy for whom he fhould do this : But now the good man himfelf he had no fuch thought H, 4 of

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pi himfejf, but he utterly denies it, look into verfe 6-i 7. Then feftu went with them^and when he wM now not far )rom the houfeythe Centurion fent friends to him jay wg unto hm. Lord trouble not thy f elf for \ am not worthy thou (botddefi enter under my roof : verfe 7. Wherefore neither thought I my (elf wor- thy to come unto theey but fay in a word,andmy fer- yant fhall be healed. Neither thought I my ielf worthy to come unto thee , fuch a mean and low ■ account' had this man of himfelf.

Firft, But I fhall clear the Doftrine to you,and inake it out, that a gracious heart, where there is faith,looks beyond all his own worthinefs and righ- reoufnefs, and comes to Chrift.

Secondly, Shew you,that the fame gracious foul clofes only with mercy 2nd free grace.

Firft, I lay, a gracious foul in its coming to Chrift\jooks beyond all that is in himfelf ; and that both in its firA coming and afterward in any di- ftrefle,clofeth with the Lord,and looks beyond his own wo.thinefs, and pleads only mercie.

In 'he fouls firft coming to thrift , a gracious hem doth no- nor cannot look to any worthinefs in i: felf , for where rh" Spirit of the Lord is, it dor.h difcover fpman what his vilenefs and miferie is ; now wher€nhere is a faving difcovery to afoul of his own vilenefs, it is not poflfible that that foul fhould plead any thing of his own before God. For

Firft of all, The Spirit teacheth a man that he p en.pry , deftuu-e of all that which is good , the foul is naked of all thn/ which is good , and U as a ioor beg ar,rhat hath neither bread to eat , nor clothes to put on, bit m a fad condition , utterly

^ereavecj

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bereaved of the Image of God : In mjflefh dwds no good thing, fayes the Apoitle, though through ' grace he had received much from God, yet in me^ ' in my flefh drveh no good thing : Now where there is a difcoverie made to a foul , that he is full of wants,poor and naked,furely fuch a foul can plead nothing but free grace.

Secondly,The Spirit of the Lord difcovers to a foul,that it is not only full of wants, but full of fin, full of all manner of unrighteoufnefs , not only loft the Image of God, but is filled with the image of the Devil , and difcovers that all the imaginations of mans heart are evil, and onlj evil, and that from his youth upward-. Now when the Spirit of the Lord comes to make this difcoverie to a man, that he is thus filled with fin, and lets a man fee what a filthie thing fin is , how difpleafing to God , how contrary to his Holinefs , that foul that hath this difcovery can plead nothing of his own when he comes to God, but mercie and free grace.

Thirdly , The Spirit of the Lord doth difcover to man,that he is a poor weak creature, that he is one that can do nothing to help himfelf out of this miferable ftate, that he can do nothing to procure a better condition for himfelf, that he can make no fatisfa&ion to God for the leafr of his tranfgretfi- ons;full of fin, ah, but he cannot make fatisfaclion for theleaft tranfgretfion , he cannot lay down a price to redeem his own foul , he cannot change his own heart, and he cannot work up his own fpi- rit to believe in Chrift , he cannot fubdue any luft in bis own heart, a poor weak creature that can do nothing, cannot think a good thought , nor move toward God : Now when the Spirit of the Lord

difcovers

C 106) difcovers this to a man,0 then he fets there is no- ting to plead but mercie.

Fourthly, The Spirit of the Lord doth difcover to a foul,that his natural elhce is a ftate of enmi- tie ; the Lord rips open a mans heart at his con- yeriion , and fhews him what enmicie is in his bo- fome , how full he is of contrary workings in his heart and fpirit to the Lord,he fees that fecret en- mitie that he never faw before : Now when this comes to be discovered to a man or woman , that they are in a Rate of enmitie to God , and the workings of that enmitie cannot ceafe,if the Lord doth not put forth the mightie power of the death €>f Chrift ; lfay,that foul that hath all thefe difco- veries made to it, fit ft fees that it hath noworthi- nefs,pleads nothing of his own, efpecially fuch a creature,io full of wants,(b full of (in, and fo full of weaknefs,and fo full of enmitie,fuch a creature cm plead nothing of his own when be comes to the great God.

Nay, as it fees that it hath no defa^s to plead, io it fees that there are contrary d eferts , I fay, thefe difcoveries will make a foul benhble of con- trary deferts, that it deferves nothing but hell and wrath,and confufion,re je&ion from the Lords pre- fence for ever and ever : The Prophet Darnel was fenfible of thefe contrary deierts of the people, Daft. g.S.Tew belongs mthlng but frame and con- fufion : So that y©u fee when the Lord by his Spi- rit comes to difcover to man, what a vile creature he is, fuch a foul fees that it hath nothing to plead as matter of merit, but mercie.

And as in its firft coming, fo whenever a graci- ous heart goes to God , after it is brought home,

reconciled*

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reconciled , made one with God through Chrift, after it hath walked with God, yet even [hen no gracious heart that can plead any worthinefs , my righteoufnefs of his own; when he goes before God,he cannot plead any of his graces, no: any of his own fervices , nor any of his own iurlerings ; and if fo,then there is nothing to plead.

I iay,a gracious heart cannon plead his own gra- ce?,it cannot plead bisfaith,nor holinefs, kcarmoi prelent that co the Lord , that the Lord for fuch and fuch graces fhoiild beftow mercie ; for the very faith of the Saints is imperfect ; now that which is imperfecl: cannot merit any thing , abun- dance of unbelief mixed with the tfrongeft faith, Lord help my unbelief : It is true indeed,that Da- vid, iniomeof hisPfalmes, denies God to look upon his faith, Pfil. 25. 20. deliver me, for I put my truft in thee : But he doth not look upon his faith as merriting any thing at Gods hand, but on- ly defires that God would look upon his Covenant, the Lord had promifed grace to his people in trufling upon him ; fo that he doth not deiire the Lord to look upon it as any act of his , for faith is little worth as an act of ours, but he puts the Lord in mind of his Covenant , of the Promife that he made with his people.

And the Saints , as they cannot plead faith, fo they cannot plead holinefs, for as their faith, fo their holinefs is imperfect ; they have many fail- ings , manyfold corruptions are found in the mod gracious heart , therefore they cannot plead holi- nefs before the Lord.

It is true, He^ekiah in ffai. 38. 3. and fo Ne- hemUh {bread before the Lord what they had

done,

(ted)

done, and how they had walked ; but that can be no Argument: that we fhouid make ufe of thac as an Argument, no Argumeh: that that was the bed Argument ; but I fay , they only did defire the Lord to look upon his own work in them , they were far from pleading any merir,any defert. And therefore you fhall find the beft of theSaints,when in the belt temper , have been found diibwning their own righteoufnefs,and their own worthiness. Taulhz had as much to plead, and to truft too, as any man living, and yet he looks upon all as drojfe and dung in comparifon of Chrift ; in refpect of pleading righteoufnefs all is-drofle and dung, though it is good in its place , yet to lay it as a foundation, iiis drofte and dung. And fee what is faid Job p. 20. If I jufiifie my felf y mine own mouth frail condemn me , if I fay I am perfect , it (hall alfi prove me perverfe. O that iney would mind this that boart of perfection • Job was as perfect as any , yet// Jjuftife my felf y mine own mouth frail condemn mejfl fay I am perfect fit fhall alfo prove me perverfe. The very faying I am per- fctly would condemn me, it would declare that I am lying againft the truth,and I fhouid declare my imperfection , while I am pleading perfection : Thus a gracious foul dare not plead faith nor holi- neffe.

Secondly^It dare not plead any fervices ; when it hath done its utmoft for God, it dare not plead what it hath ione, no work, no fervices, no tears, no faftingSjit dare not plead thefe before the Lord. Indeed you fliall find many unfound hearts , that have phaded thefe things , and trufted to them, many unfound hearts and hypocrites , that have

looked

C io9 )

looked much to their righteoufnefs, ro their pray- ers and faftings,and their good works and fervices that they have done for God , they have pleaded thefe before God, Ifai. 58. wherefore have we fafted, and thou haft not feen, and aff ill ed our foul, and thoH regardeft not. And fo you know the fto- rie of the Phanfee and the Publican that went up to the Temple to pray, the Pharifee he ftood upon it to juftirie himfelf , Luke 18. 11, 12. he ftood much upon his own juftifkation, what he was not, and what he was, I am not as other men are, extor- tioners, unjuft, adulterers , \r even as this Publican : 1 faft twice a week,\give tithes of all I fojfefs : But the Publican hefmoteufon his breft, faying, God be merciful to me a finner - • and the Publican he went away juftified rather then the Pharifee, Though hypocrites look at their fervices , yet a gracious heart dare not look at any thing it hath done : Matth. 25. When Chrift takes notice what the Sainrs hath done, andfayes, ComeyebleJJedcf my Father ; I was hungry , and you gave me meat, thirfty, and you gave me drink, naked, and you c loa- thed m<. why Lord-, fay they, when faw we thee a hungry, thirfty, and naked,when did we thefe things to thee ?

What did the Saints do good works ignorantly? did good and did not know ? No, that which is done out of ignorance is linful,no,they knew whan they did , and that they did but according to the mind of Chrift ; ah, but when done, they take no notice of it, their right hand fhall not know what their left hand dorh , for they dare not plead their fervices and their duties upon this ac- count.

For

C no)

For they know whatever is goodjs not theirs* but Cbrifts , whatever in them that is gcod , and whatever gcod they have done , is by the Lords Spirit , and therefore they know there is nothing for ihed to plead by way of merit ; no, the more they are inabled and affiled to do for Chrift, the more they are ingaged unto Chrift , Chrift is not ingaged to them,but they ingaged to Chrift.

And befides , whatever they have done in the fervice of the Lord as theirs , it is accompanied with many vVeaknefles and fraikies,rhat if it were not for Chrift and his righteoufnefs , andChnfts prefenting them, God the father could no: ac- cept ih§ beft fervice that ever was done by the belt men.

And befides , the Saints know that when they have done all they cah , they are unprofitable fer~ vants, if they could do a thouiand times more for God , yen they have nothing to plead : Chrift teachcth us fo, Luke 17. 1 6. So Itkewife yey when Joh frail have done all thofe things which are com- manded yon, fayy we are unprofitable fervar.ts ; we have done that which was our duty to do. Mark, if it were polTible for any of Godspeople to do all that the Lord requires , yet there is nothing to plead, you have lone but that which was your du- ty,that which was your debt ; Now the payment 6f a debt is no ingagement,he to whom the debt is paid is not ingaged, you have done but your duty. And fo the bed of all the Saints, if they could do all that is required , they do but pay their debt ; there is a debt of thanktulnefs, not debt of juflice, we have done that which is duty,which we owe to mercie and free grace.

Agafn,

(Ill)

Again* the Saints cannot plead their fufferings. Though a man fuffer never fo much,and fuffer ne- ' yer fo well , and fuffer upon a good ground , and (lifter for the name of Chrift, yet there is nothing that he can plead by way of merit, for there is no man futfers without fin: there was merit in Chrifts fuiferings, becaufe he fuffered and had no fin of his own , he was the Lamb of C/od without fpot ; but now the beft of Saints upon earth , who do fuffer for the name of Chrift , cannot fuffer without fin, /

though it is not punilhed for fin, yet ftill there is fin in the perfon , and fo can be no dcfert.

And thenbefide,it is that which the Saints owe to Chrift; as they owe all duties, fo they owe all fuffering for the name of Ch:i(t,and if they fhould fuffer a thoufand times more then ever any man fuffered , it is but what they owe ; and therefore futfering cannot be pleaded no more then fervi* ces. And fo you have the firft pare of the point. 3

But of the fecond part,to fpeak more briefly to to that,as a foul is taken off of it felf, fo it pleads on- ly mercie , flees to free grace , comes to naked ftiercie.

Firfl, For a gracious heart it fees and knows, that there is a fnlnefs in mercie to fatisfie all its wants, all its defires, there is enough in mercie to make abundant fupply to it as it; fees there is that in ic felf , which may make it run from it felf, fo there is that in mercie and free grace , which may make it run to it as to a City of refuge. There is a fulnefs in mercie which may anfwer the foules defires and wants ; for as you heard before, when the Lord do:h difcover to a man, that he is a poa: 'i$

creature.

/£ti

C i")

creature, deftitiite and naked , why the fame ipi- ric doth difcover,that rhere is enough in mercie to fupply all wants ; mercie hath made great provi- flon for the poor,haked,ddtitute creature ; and as it difcovers to a foul, that it is a iintul creature, fo the fame fpirit doth difcover , that there is e- nough in mercie to take away all fin, and pardon all tranfgreffions ; and mercie and free grace hath fet open a fountain, an incite fountain, a bottom- lefs fountain of merit in the blood of Chriit , for the wafhing aw w of tin ; and as the foul tees, that it is a poor weak creature , To the fame fpirit doth difcover 10 it,thsu mercie is fhong,'and mer- cie is able to reach him in every condition, ?nd able to lift him up in the loweii condition , and as it fees chat it is an enemie to God , fo the fame fpiritdoth difcover* that mercie can reconcile it, fhew what is done for the reconciliation of poor creatures ; mercie hath given Jefus Chrilf for to flay the enmitie and to reconcile poor loft crea- tures. Thus, I fay, a gracious foul it will flee to mercie , it fees that there is a fulneis in mercie to anfwer all its wants. (

Secondly, And as it fees a fulxefs, fo there is a freenefs in the Lords mercie,and therefore runs to mercie, as this woman did, anH pleads mercie,and to caft her felf into the armes of mercie , becaufe free; fee that the Lord is a tender hearted God, and that mercie flew freely from him , mercie makes free invitations , the foul feeing and hear- ing that, it is perfwaded to apply it felf to mercie. . .

Thirdly, Such afoul will flee to mercie , be- au fe it knows, that all that God doth for his peo- ple

C ") )

pie in the bufinefs of falvation, it is for the exalta- tion of mercie and free grace , the great work of the redemption af fouls , it is only for the exalta- tion of mercie and free grace * ic was free grace that found out the way of redeeming fouls, and free grace that gave finners to Chriit, and free grace that gave Chrift for finners, and free grace gives Chriit unto finners, and all chat God doth in fandlifyirig arid faving his people , is upon the ac- count of mercie and free grace, and therefore the Lord he invites fouls tohimfelf, and he makes choice of fuch as may moil of all declare the riches of his mercie , when he fends to invite sien to come in to him , he fends to the high vvayes and hedges , goes and compels them to come in,C7<? and call the blind and the lame : When

hrift makes a feail , he fends to the poor ; he <novvs,that the poor hungry fouls,vvhen they fhall :afte of the riches of his grace,rhey will be thank- till, and they will advance mercie and free grace> tnd therefore he fends to the high-wayes and ledges tocompell them to come in. Thus you jave feen both the parts of the Dodtrine open- ed.

A word or two for improvement , and I ihut ip all.

Firft , Let us take heed, brethren and friends.; hat we be not found looking to any worthineffe f our ovvn,when we come t6 Chrift ; take heed hat we be not found looking to any. righteouf- cffe of our own ; take heed we bring no price i our hand vvhen we come for mercie, that will x>ilall: O there is many a poor foul by this is ept from coming to Chrift ,' from clofirig with' 1 C&riftJ

( H4)

Chrift, from retting upon drift, and fofrom fal- vation , became ic is a hard matter to bring them orf from looking to t'omcthin^ot their ovvn ; men will hardly be pcriw.uicd that they do \o ; but yec it is a \ e . \ dinary th inland t huuiand s more do it, then will be pen waded they doe it , who doe look upon i erne i him; ot their own,and to ti e kept from Chrilt : Whence is it eke , chat men hand ib much upon their own jufitiication ? men Hand to plead tor themselves , and juftitie themielves ana quarrel with God in time at aihiVaon , and entertain hard rjhougbts $£ God , it is becaufe men have COS good though:* ot themielves ? Whence comes ir elfe, that men are up and down in their fpfcks, and comforted according to their actings? Rut from hence, becaufc men are prone to look to fetiething oi their awn>as a foundation ot their acceptance with God : Whence is it elie , that men an :n doling with Chrift,

became of the fight of their unvvorthineiVe ? But from hence, becaufe men would have a price in

own h m h im , and m e : cy of

him. .

But it m i :1 will fay, that he

no: look nefle , God forbid that

1 ftiouid do ic>Tayes the foul : Ah, but thy unwor- thineile does keep thee i 001 Chrift ; and it ib, then thou fuppoieft that ibme worthineiVe in thee (hould make thee clofe with Chrift.

Now lbcieechyou Brethren, that we do not

look to any thing in our felves , think not to bring

any price u when you come to Chrift , but

know, that we are poor, and naked, and miierable,

IfinfuU, and weak, and full of enmity againft God

and

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and Chrift,that there is nothing that we can plead; what is there that we would carry t If you had more grace, you could not plead that ; if you had done more fervice,you could not plead that ; and if you had fuftered for Chrift, you could not plead that : O then why do our fouls flag and hang back, and do not make hart to Jefus Chriii ?

And let me tell you , that fouls that have no- thing have belt acceptance : I faid before, that if you carry a price you loofe all your labour, Chrift deals with the poor, and with none elfe,and trades With them that have no mony ; and I fay , than fouls that come to Chrift molt empty, moft naked, moft deftitute, moft defolate, in the apprehenfion of their own vilenefs, finfulnefs, enmity; that foul that comes thus to Chrift , fhall have beft accep- tance : If a man comes and pleads any thin^ elfe, pleads, Lord,I have done fo and fo,I have been fo and fo , this moves not the Lord , to tell God of your righteoufnefs , and what you have done, ic moves not God acall; but to tell God what a poor creature you are,full of nn>and full of weak- nefs, full of enmity, and full of wants, this will move the Lord : Is it not fo with your felves ? I pray confider how it is with our felves, and what it is that moves us ; when a poor man comes, what is it that moves us ? O when ha fhall fpread his wants, and expreffe the fence of his wants and mifery ; a poor man comes to you and fayes , O Si: piety me, help me, I want every thing, I have not a rag to put on my back , no bread to put into my belly, I am blind, I am lame, I have no legs tc walk with, no hands to work with, O this will make impreffion upon the hearts of men , though 1 7. hard;

( "O

hard ; And fhall nor this move tbe Father of mercies ? O it will prevail much i If a foul fhall goe and lay, Lord, 1 am miterable, naked, no eye to fee, no legs to walk, no hands to work, O this fpeaks loud ; when the foul fhall cry, Lord help, Lord hear me ; I tell you , this will plead very loud in the earesof God, for Guilt (as Ifaid before) he will deal with none but the poor , he will heal ihem that have nothing ; you have ma- ny Phyfitians that goe up and down and give it out, that they will heal the poor for nothing. So Chritt gives it out in the Gofpel ,' that he will heal the poor, and none but the poor; let a poor defolate, naked, empty foul goe toChrift, and fay, Lord, thou hart invited poor finners to come that have no money , and I am fuch an one, Lord, heal me : Chrill will heal fuch a foul ; Chrifl will not heal the rich, if they be rich and full they have no need of him ; The rich he will fend away empty, but the poor fhall not goe away empty. O then , that this might periwade us, that when we go to God we might go poor, in the fenfe of our own unworthinefs , for it is the bell thing to move the Lord to mercy .

Laftly, Let us make mercy our refuge , for it is not enough for a man to run fromhimfelf, if he does not run to mercy , if he does not run to free grace , if he goes any where elfe there is ne healing. Now therefore it calls upon us ail , every one in the Congregation this day , to make mercy and free grace our refuge : O that we might goe to God upon that account, as this woman of Canaan did, Have mercy on mey O Lord , then fen <>f David : She comes to

mercy,

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mercy, and pleads mercy, and refts upon mer- cy and free grace.

Oh that we might make more ufe of mercy and free grace for all things ! Lee us come hither for pardon of fin i Doe you want pardon of fin ? Plead with mercy and free grace, flee to the Promifes of mercy, I mil be mercifnll to their fin y and remember their fin no more. And fo would you have peace ? Goe more to free grace , plead more with mercy , there peace is to be had , it is mercy that creates the fruit ef the Zips peace peace. And fo doe you want heal- ing ? healing of your corruptions, of your diftempers of lpirit ? What is it chat you want ? O goe to free grace, it is to be had in mercy , there is healing for you, / will heal their back; /tidings , and love them freely. Oh that the Lord would help us all to ftee to this refuge. Doe you defire any thing ? Goe upon .the ac- count of mercy , doe not ftand upon anywor- thinefle , any juftihcauon of your felves , and if you be kept from Chrift by your unworthi- nefle, then you have an eye to ydur worthi- nefle : O that we might not look upon any wor- thinefle ! If a man come to you and plead , that you would take piety upon him , it would move your hearts more , then if a man fiiould come md require of you that you fhould doefo and fo for him , becaufe you have done fo and fo :or others ? No, but if he falls down at your eet , it prevails more with you ; and fo , when jod fees that a mm ftands upon ic , upon his >wn juftification , O this does not prevail; but (fhen a foul cometh to the fooc-ftool of free I 3 grace.

(n8)

grace , and pleads nothing but mercy, I am wor- thy to be caft out, but thou haft given an invita- tion to finners , and here I will wait at the foot- ftool of free grace ; this will move the bowels of Jefus Chrift.

Queft. Ahy but may not a man cry for mercy, and yet gee without it }

Anfa. True indeed , it is poffible a man may cry for mercy, and call for mercy in a dead, cold, formal way , many a poor creature will fay, Lord have mercy on me, and he trufts to his Lord have mercy on me , and fo thinks that fhonld fave him ; but that is not to truftin mercy; theytruft in their faying fo, bun they trufi not in mercy : It is poflible that a poor wretch in time of extremity may cry out, Lord have mercy, and yet not apply himfelf to mercy ; for the foul that applies him- felf to mercy , he applies himfelf in Gods way : Now Gods way in fhewing mercy, it is in Jefus Chrift ; if a man cries never fo loufl for mercy,yet if he does not apply himfelf in Gods way , look thorough the Mediator , he may cry and go with- out it; but he that doth apply himfelf rightly to jnercy,he feeks it in Chrift, for mercy will doe no good out of Chrift ; therefore a gracious heart applies himfelf only to Chrift ; and he that applies himfelf tomercy, he waits the Lords time foe mercy : So that a man may fay, Lord have mercy y and cry out for mercy, and yet be far from obtain- ing mercy.

But now this let me fay , that if any poor foul that is fenfible of his own mifery,that fees it is full of wants, and full of fin and unrighteoufnefs, and full of vreaknefs, unable to help himfelf, and full

of

r »? )

of enmity, fo that it can do nothing but fin againft God, I fay, a foul that {hall fee this, and fliall ap- ply it felf to mercy in mercies way, look to God through Chrift the Meflias, come as chis woman, to the <JMejfia4^ 0 thon [on of David have mercy on me ; no foul that fliall. thus apply himfelf to the mercy of God thorough Chrift, being fenftble of his own loft condition, and fliall there wait, but certainly the Lord will make a good end with that foul, and that foul, as the Apoftle fpeaks, Shall find grate and mercy to help in time of need.

I 4 Mattht

Matth. i§. 22 .

JW)J daughter is grie von fly vexed TV it ha Devil.

SERMON VII.

:& Ou have feen this womans faith in her coming to Chrift , and clofing with (Thrill as Lardy and as the Con of David. ® We fh<i II now fee the love of this woman ; here h her love as well as her faith ; there was a great deal of love and compaiTion in her towards her daughter, the ftroke that was up- on her daughters body,fell upon her fpirit, and lay heavy there ; and therefore fhe doth not fay, Lord have mercy upon my daughter, \)UtyLord have mercy upon me : It is my affliction , and my bur- den, Lord have mercy upon me, for my daughter is grlcvoufly vexed with a Devil .• Her daughters af- •fiiclion was heavy upon her fpirit. ' QueTi:. But you will , fay , whether was this dfctlin natural or fpirit uaV* grr.ee ? whether "did ft.e fpcrl tltc from y-ainral jjfetlion to her

( I?! )

chM > °r W this * fr^t °f her faith > '; Anfrv. I anfwer, Here was borh natural aflfe&i- en and fpirkual grace ; for feeing this woman had a feed of faith in her,as hath been proved, natural affection could not work alone ; where there is the grace of faith in the heart,it will not leave na- ture to work alone , but grace will ftep in and tectifie natural affection ,order natural affe6Hon,fet bounds to natural affection, fet natural affe&ion upon a right ground ,and make them look to right ends, where there is grace natural affection cannot work alone: Indeed in that heart where grace doth not dwell, there nature works alone, as the natu- ral affections, grief, and forrow, and anguifh, in a natural man, where the fpirit is not, nature works alone, he cannot propound any fpiritual confedera- tion to himfelf to quiet his grief and forrow ; he may fetch in fome carnal confiderations,or he may flay till nature fettle of it felf , time may wear out his grief, but no work ot grace to compofe the fpirit , time muft work it out : But now in a gracious foul, nature cannot work alone, but grace will ftep in to order and recYifie, to fet bounds to the affections,and will help to compofe the fpirit ; and fo we may conclude of this woman, here was firft natural affection in her ; nature did teach her to love her child, but natural affection did not work alone , here was alfo the fpiritual grace of faith,faith taughther to love ner child aright; na- ture taught her to love her child, but grace taught her to love her child aright.

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

Queft. Bftt joh will fay , Wash notanevilt$ give way to ratttral affeftion ? Anfvf,

C ^2)

&4rsfa. I anfwer, No, natural affe&ion is not the corruption of nature ; Indeed there is a great deal of corruption in natural affection, but natural affection is not the corruption of natnrc ; no, na- tural affection is part of the Image $f God , the remnant of the Image of God which was left in man fince the fall of */fdam , for it is a fin to be without natural affection : The Apoftle, fpeaking of the (ins of the laft dayes, he reckons up this as one, without natural affettion^ Rom. i. 31. Na- tural affection is part of the Image of God ; and it is that , without which the world could not be continued -• The Lord in abundance of mercy and wifdome hath planted natural affe&ion in the hearts of Parents to their Children,for if it were notfo, Gods name would foon be diihorioured, and there would be all manner of cruelty, and the race of mankind would foon be deftroyed ; fo that it is a mercy to have natural affection , but to have fpiritual grace to work wkh natural affecti- on,to have faith to fet natural affection right, and to caufeit to work aright , that is the greateft mercy : Now this woman had both,fhe loved her child,and loved her child aright.

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

So then to clofewith the Doctrine, which is this:

That wheresoever there is faith i* any manor

woman jt will reclifie natural affettion in them;

faith will teach pure/its to love their children

aright.

* In

( «3 )

In the opening of this Point I {hall fhew you two things.

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

Secondly, Where there is faith, it will re&ifie thofe natural affections, and teach to love Relati- ons aright.

Firft, It will not be unnecelTary to lhew you, that there is a great deal of love in natural affe- ction in the hearts of parents to their children ; it will not be altogether unufeful to fee how much love there is in the hearts of parents to their children , that children may fee the love of their parents to them.

What a great deal of natural affection is there in the hearts of parents towards their children ? Q Lord , thopt fon of David , have mercy on trie j for my daughter is grievmflj vexed with a Devil,

And you fha** fee , that the Lords hand hath ingraven natural affection upon the hearts of pa- rents, and it is ingraven in fuch great letters upon the hearts of parents, that it is almoft impotfible to wear it out , Ifai. 49. 15. fan a woman forget her fucking childythat fhe jhould not have compaf- fwn en the fon of her womb f It is a very hardj thing to do it,ic is almoft impoffible that a woman fhould forget her fucking child : It is true in- deed,fome have done ir, fome have forgotten it, fome have laid cruel hands upon their fucking child; fuch are monfters rather then women,butit is not poflfible that a woman that hath the compani-

ons of a woman fhould forget her fucking child

And

C«4J

And our Saviour tells us, that it Is in the worft of ra sn , Mdtth. 7. ii. If ye then being evil know how to give good, gifts unto your children : There is this good thing in the hearts of the worft men living, love in their hearts to their children. And therefore it is, that the Lord doth make ufe of the compatfions that is in the hearts of parents, to fet forth his own love and companion toward his people ; that place before, Ifai.A.g. 15,1 6. fan a woman forget her fucking child , that fhe fhould not have compaffion on the fon of her womb ? Ieaj hey may forget , yet will J not forget thee : Be- hold , I have graven thee upon the palmesof my hands. And fo Pfal. 103. 13. Like at a father pittieth his children, fo the Lord pittteth them that fear him : He maketh ufe of the bowels, the pitty and companion of Parents , to hold forth what bowels are in his heart towards his children. Now that you may fee what this natural arfe&ion is, and that you may fee the greatnefs of the love of parents to their children , ionfider how it works.

Firft of all, Love makes them willing to under- go a great deal of pin and forrow , labour , care and travel ; what is it almoft that Parents are not willing to undergo for their children ? O how much forrew do poor women meet withall in bearing and bringing forth children f And yet their defire to children doth carry them through all ; A woman , though fhe have a fore travel \ faith Chrift, when delivered forgets her forrow, for j$y that a man is brought forth into the world. And fo when they are brought forth , what great pains are parenrs willing to take for their chil- dren B

dren ? How long doe they hang upon their mo- thers breafts before they can fhift for them- felves ? And yet that atfe6tton that the Lord hath planted in parents, makes them willing to doe all this.

Secondly , that natural affection that the Lord hath planted in parents to their children , maketh them to fympathi2e with their children in every burden and affli6Uon,every affliction that lieth up- on their children to be their own affliction ; fo this weman in the Text, 0 thou fon of David have mercy upon me : The affliction was upon her daughter, but i: was her burden; O Lord have mercy upon] me. The parent doth fympathize with the child , and doth account the affliction of the child to be their own affli&ion ; for how are Parents affected when their ckildren are ill , and when the hand of (oodis upon their children? If the childs head doth but ake , it makes their heart ake , fo fenfible are parents of their chil- drens troubles : The Noble man that came to Chrift , fee how he was affected when his child wasfick, John q . 49. Sir, come down ere my child die : At vcrfe 47. he befought Chrift, that he would come down and heal his fori, for he was at the point of death. Chrift delayed the bufinefle, verfe 4$. then faid Jefus unto him , Except ye fee figns and wonders ye will not believe : But fee how abruptly he anfwered Chrift , verfe 49. Sir, eome down ere my child die. He was notable t© attend aay thing el fe, all bis mind was upon his child, O Sir, come down ere my child die. He could hear nothing till his child was healed, and thus na- tural affection vvorkerh toward their children.

Yea

( "O

Yea thirdly , This natural affection will make the parents to fajfe by many injuries that are done by children to parents , and yet parents ready to pardon them ; upon the leaft fubmiflion the heart of a parent relents ; it is a very hard matter for a parent to caft off his child , tnough there be ma- ny provocations.

See fome Inftances in Scripture ; that of %/[- braham is remarkable, Gen. 2 1 . 9, 1 o, 1 2. His fon Ifbmaelht was a wicked child, one that fcof- fed at the fon of the Promife, and Sarah (he ma- keth her complaint , and defires that the bond- woman and her child might be caft out, verie 1 o. ! And, the thing was very grievous in Abrahams fight becattfe of his fony verfe 1 1 .

Though he was af wicked child, a rebellious child, a fcoffer at good , yet when it came to call- ing ©f him out, it feems very grievous to Abra- hamjozczvSt of his fon.

And you know- the Prodigal fon, that had fpent his portion in riotous courfes , hojv willing was his father to forgive him, to pardon all his mifcar- riages , and to clofe with him again upon his firft return and fubmiffion ?

And you know that Inftance of David , which holds forth a great deal of affection that was in that good man towards a wicked child, 2 Sam. 18. 5. Deal gemly for my fake with the young man y even with Abfalom. He was a wicked and rebellious fon, one that rofe up againft his father* one that would have turned his* father out of his kingdome , one that fought his fathers life , one that had committed great wickednefs in the fight of the Sun \ But oh ! how doth Davids heart

yearn

( I27 ) yearn towards him ? And when the Captains went forth to battel, David gave this charge, that they fauld deal gently with him far my fake. Thus you fee how the hearts of parents works towards their children.

Fourthly, That natural affection that God hath planted in the hear- of parents towards their children, doih teach chefli to accept willingly any fervice that is done by their children ; thcaigh.it be never fo weakly done, yet if the Father fees tha the child hath done its good will , inobedi- ence,and in love,0 1 how acceptable is the leaft piece of iervice done by fuch a child ? And there- fore the Lord taketh an argument from this to ftrengthen his peoples £aitb , Iwillffare them as a man fpareth hu own fon that ferveth him , MaL 3. 17.

Fifthly, Natural affection will teach the pa- rents to fupply all the wants of the children. 0 1 what care doth parents take to fupply their chil- dren wants , that they may want nothing that is good for them ? They fhall have that which is futable to them : Te that are evil know how to give g&od gifts to your children ; What care do parents take of their children, while young,co fupply their wants ? And what care do they take to make provifion for their children , when they are dead and gone ? Nay,do not many a poor parent undoe himfelf to make provifion for his children, that he may make them great in this world , and leave them fomething when he be dead and gone.

Sixthly and laftly, to name no more ; Thelove that is in parents makes them exceeding unwilling to fart with their children -} it is the greateft af- fliction

-JlicHon in the wo:ld,they had rather loofe all their efiates then loofe their children : Nay , though parents many times be fo poor as they cannot keep their children, yet how loath are thexy to part with their children ? The poor Widdow we read of, 2 King. 4. 1. all hereftate was gone, nothing left her but her two fons,the creditor came to take unto him her two foils from her, but how loth was fhe to part with her two ions ? Nay, how hard is it for parents to part with their children when God takes away their children by death ? You know that Inftance oi Job, Job 1 . he did bear very well all the afflictions and lories that he met vvith- all,till h£ came to loofe his children, the meflen- gers came and told him, that all his eftate was ta- ken away ; and you read of nothing that Job faid- but when they come and told him , his children were /lain, then Job rent his mantle , and fell down nfon the grmnd and worjhlpped : To loofe his eftate was nothing, but to hear that all his children were ilain, he rent his mantle , and fell down upon the ground ; a token of his great forrow : And you know how 'David was affected, when they brought him word that Abfolom was killed, he went up to the chamber over the gate , and he wept as he went, faying, 0 my [on Abfolom , would God I had died for thee : A moft pathetical complaint that this poor man makes when his child Vvas taken away, though he was a wicked child, and one that fought his fathers life. Thus you fee the firft part of the Doctrine , that God hath planted na- tural affection in the hearts of parents to their childrew.

1 Secondly^

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But fecondly,I fhall fhew you,that where there the feond is faith, natural affection cannoc work alone, butP** tf *& faith will rectine natural affection ;faich will teach I;o2yi^ Parents to love their children a; ight : Natural affection will teach them to love their children, ah, but ipiritual love that fprings from faith will teach them to love their children aright.

Queft . But you will [ay to me, when may <p^- rents be /aid to love their children aright ? or her* frail we k*?orv that the love of Parents to their chil- dren, is not only the working of Natural af- fetlion ?

Ar.jvf, Firft , where there is faith, it will teach Parents to love the finis of their children : Na- ture will teach to provide for the body, but the Spirit of the Lord that teaches Parents to look after the louls of their children; now when the foul is loved and refpeeted more then the bo- dy, then do Parents love their children aright. ;

In Gen.i-y.i 8. you may fee what a requeft A- braham doth make for his fon Ifcmael : Oh 1 that Ilhmael might live before thee. God hath been making many gracious prpmiles to <y£brahar& con- cerning another Seed,but Abraham could not for- 'get his fon Ijhmaely neither did he beg that he might have a great eftace, but that he might live in the fight of the Lb-d : When Parents take care of the fouls of their children, then Parents Jove their children aright.

Secondly, Parents love their children arignr> when as they do love them in obeiience to the Lord; when they love them, and when they take pains, and act for them, and perform all offices of lovs to them in obedience t9 the Lord ; when Parent

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.do b/ipg up their children , and perform every duty to them , in obedience to the Lord : thefe are the children* that the Lord hath trracloHJly given his fervant ; and io he love them, and perform duties to them, that he may obey the Lord, and be found working the work of his Itation and relation, in bringing up thefe children to the Lord ; this is that love that is not only na- tural, but fpiritual.

Thirdly, Again, Parents love their children a- right, when as they have an eye to the Covenant of God concerning their children ; when they have an eye to the yromfes of God that he hath made to the children of Believers : He hath laid, that they that come of thee , frail build the old mafic places. When as Parents thus eye the Co- venant of God in looking upon their children as the Lords, and thefe are they that the Lord hath faid he will own ; and lb love their children more becaufe they are the Lords then theirs , becaufe the Lord haihpromifed that he will own them, and make life of them. And f o I conceive Meters Mother had refpeel to this in her love to her child j Hebr. n. 2;. By faith Moles when he was born, iv as h:d thee Alsnths of his l\irentsy becavfe theyfaiv he was a proper child, and they not afraid of the Kings commandment . Her love lprung from faith, when fhe hid her child tjlto- fes three months • it was not from Natural affecti- on, but from faith. By faith Mofes when he was born, was hid three months, becaufe they faw he was a proper child, and they not afraid of the Kings commandment. The Kings command- ment was, that ail the Male-children Aiould be

drowned

(■'#>

tlrowned, and to diiobey his commandment, k did endanger cheir own lives ; ah,but by faith,fhe ventured : trie looked upon her child as one that God would make uie of, ihe wa^ peri waded than God would make ufe ot this child Mofet, to d6 fomething for the future ; ihe knew that there was a proaiife thatuod would deliver his people, and Ihe knew not but thai this might be the Man, and fo was not afraid, but by faith hid him.

Fourthly, Parents love their child; eri aright, vyhen as they are much graying for their children , preientirig their children to the Lord , and praying for them , crying to the Lord in their behalf for the bleifing of the Lord upon them, when they are very inftant with God that he would take away the guilt of original fill that is upon their children, and the guilt of actu- al tranfgretlioris that are found upon jheir chil- dren. Job every day took a facrifice, and facri- ficed for his Sons and Daughters, he prayed for them, he was careful that fin might not lie upon them : Oh, that vvas fpiritual love that was found in Jo£, it was of a right ftatnp, he was careful that: the guilt of firi might not lie upon them , arid therefore he every day offered a facrifice to the Lord. And the woman of Canaan fh£ cries in the behalf of her child, fhe conies to Chrift, and cries to him for her child. And (o when parents go to Chrift for their children; when under bodily Infirmities%go to Chrift for then^and when under fpiritual Inrirmities,go to Chrift for them, plead- ing with Chrift for them, then do Parents love their children aright.

Fifthly^ when Parents are careful to educati it % their

their children for God, when they are careful that Godmay.be honoured by their children, than their children may be intruded fo as to honour God, when they defire and endeavour to prevent all dishonour that may be done to God by their children, to reprove them, and to rebuke them, and not to be fo indulgent as old Ell was, which proved to be the ruine of the whole family. I fay, when Parents are careful that God may noc be dishonoured , but labour that their children may be mm: mental for God, and they do feek the Lord for this thing , and do deal with them upon this account, and are careful to inftruct them, and to lay before them the mind of God, and careful fo to difpofe of them, as God may be ierved by them ; when this is the care of Parents, this is a difcovery that their love is not only na- tural affection, but fpiritual grace, and their na- tural affection is let right by their faith, which the Lord is pleafed to beftow upon them.

For the Application.

Firfi, Take notice what a mercy it is, that i God hath planted fuch Natural arfeclions in the hearts of Parents ; it is a great mercy, it is that which is little taken notice of , but it is that which we and all in the world have caufe to blefs God for, that parents, yeathofe that are evil can do fo much good for their children, give out of the good things which they have to their children ; there is much of the wifdem and goodnefs of God in it, that Parents fhould do fo much for their children, when they doe not deferveit , it is long before it can deferve any thing ; nay when grown up, there are many times contrary

de-

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defert^and that yet the hearts of Parents fhoiild

be kept up towards their child ren,as I laid before,

there is a £reat deal of the wifdom and eoodnefs of

• i •

God in it ; for there is a great deal of evil thereby

prevented, a great deal of (in and cruelty that it

prevented by the Lords giving of natural atfe&ion.

Oh admire the wifdom & goodnefs of God in this!

Secondly, Let Parents know that this is note-

nough to have natural affection and love to their

children, but oh that Parents would labour to love

their children aright. It is not enough to love

them much, to have great natural arfe&ions, but

ht Parents labour to love their children aright ;

labour foto love them as to love their jV-s to

take care of their fouls, which is a choufand times

more worth then the body ; labour to love them

in obedience to God ; labour to eye the Covenant of

God in loving your children ; be more in fecl^-

ing the face .of Godwin the behalf of yourchik

dren : Oh that Parents would look upon it as their

duty, to pray more for their children. Oh look

upon Abraham, and let him be your partem;

how did he cry to the Lord in the behalf of Ifhma-

el} it lies upon all Parents to. go to God for

their children, yea for every one in particular. Oh

that fptch an one might live in thy fight / Look up- .

on the woman of Canaan, how did (lie cry to.

Chriftfor her daughter ? oh, Lord have mercy

upon me : Now let Parents go to Chrift for their

children; oh go and cry for the fouls of thy.

children, as this woman did for the body of her

daughter ; oh Lord, I fee fuch a corruption in

fuch a child, and fuch a lufl: in fuch a child, oh.

that the Son of David would have merqy on them.

K a W*

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Wefhould go to Chrift for the fouls of our chil- dren, chat Chrili: would caft out thole corrupti- ons that we fee fprouting in our children.

Thirdly, Oh that this might provoke us all to look after faith : what need have Parents to la- bour for faith in Jefus Ch ift ? if it be but upon this account, chat you may love your children a- right : oh look to Chrift to: faith, cry unto Chrift to give you faith , that to you may love your chil- r dren aright : There may be a great deaiof natural affection in parents, they may dote upon their children, and undo their children, and yet not iove them aright ; for it is impoifible that a man or woman thar nath not faith to love children a- righr,' they cannot love their children aright, till they have faith.

And to provoke all parents to look after faith upon this account of rheir children, let me fay this to you ; that faith will teach you to Jove your children impartially. There is a grear deal of partiality in narural affe&ion,and it runs out much to one child, and neglects another ; ah, but witn ipiritual love it is not fo. When Parents love their children aright, it will teach to love their chil- dren more equally ; not to love one more then another, unlets they fee more of God in one then another.

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

Gpdj

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

And further lee me tell you, that faith will make your work more acceptable to God. . Jhac work you are doing for children, when it is done in faith, is accepted; if you love your children in faith , the Lord will [take it well at your hand, and the Lord will reward all the labour, fervice, travel and pains that Fathers and Mothers do un- dergo for their children. That infhnce you find in Scripture of Mofes his Mother, when Pharoahs daughter found <JMofes by providence, {he com- mits him to his own Mother to be his Nurfe, and ihe pays his own Mother for him: And fo the Lord he will deal with you that are parents that act in faith, and perform your duties in faith, the Lord Will reward you for your love to your own chil- dren, for taking care of your own children, all your labour is taken notice of by the Lord, and you {hall be rewarded :Oh 1 what an encourage- is here to all Parents to look after faith in Chrift, that fo your fervice may be accepted of the Lord ?

One thing .more, and fo I conclude ; and that is a word to children ; is it fo, that there is fo much love in the hearts of Parents to their chil- dren ? is there ^o much that Parents do from love to children ? oh, that children would labour to know what is their duty that they owe to Parents ! ir cannot be told, it cannot be expreft, how much it is that children owe unto parents. Children^ it is impoflfible that ever you fhould re- quite the love of your parents ; oh the pains, the travel, andforrowof bringing forth) aaa bringing

K 4 up 1

C 136)

u? ! oh, that children might know that there is & great engageincttt lies upon them to love their parents5to reipec* their parents,to take heed that they do not grieve their parents, topafs by all in- firmities of parents, to fhew all reiped to them, and when grown up, to take care of them !

And this is a duty that Chrirt lays upon you, though a Moral duty* fee what is faid in 1 Tim. w4iere children may tee what Chrift injoyns them, 1 Tim. 5.4. But if any widow have children or Ne- phews Jet them learn firfi to fhew piety at homeland u requite the.r parents, for that is good and acceptable before Gcd. God lays this duty upon children: you fnould labour to. requite your parents, to re- member their love, their care, their forrow, their pains and travel • and you are bound by .the Lavy of < hiii to requite your parents, this is good, this u piety, a- d this is acceptable to God. And fo that ^Iace, Levi:. 19 3. Yejkall fear every man fjit Jtfothtr iana his Father, and hjep my Sab- baths : I -im the L-r d your Gnd. Here is a duty that God \v lildren, o fear every man his

xJ\4othcr a> d Father . Children are moil apt to ddpiie r h ^ i r Mo;.he; s, therefore rhe Lord begins there, and lays that dur y, I {} that children Jiould fear every man hi? Mother,

And take norice of it, that this is a duty that the Lord fcts before the keeping of his Sabbath ; as if the Led fhould fay, in vain flail they pre- tend tc be Religious, if they donotf^ar and re- verence every man his Mother and his Father : I will not accept of yourferviec. It was a brand ll: nt was [(tt upon Efau to all generation", that he ' t hat which was agi ief to his Father and Mc-

cherl

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ther. Now children fee your duty, and remem- ber your duty,which theLord Je:us lays upon you.

And oh that children would labour for fai that they may perform their duties [ Parents can-

:nor love tberr children aright, :;..

, and truly children cannot reverence their par^

, no: perform the fluties [hey owe unto parents, un- lefe they have -faith. Oh, then that Parents and

; children would look up to Chrift for faith I and then fhall both be able through faith in Chriitto

t perform that mutual duty that God requires ; parents and children.

And to Inut up all; let this that bath been fpoken, itrengthen the faith of all Gods people

'in Gods love to them : Oh, that by this we mi afcend to the love of God '. O, :>.;.: they than have not been concerned in what hath been fpoken hitherto, would know they are con- cerned in this. The Lord would have you to afcend by the conlic" ration of the bowels that are in parents to their children , to a confederation of thole infinite bowels that are in him towards you

ithat are his children ; As the Father y.tleth his childrex, Jo the Lcrrdfhieth them that fear km ;

'whatever wo -kings of love are in die heaj parents towards their children, oh ! know

| there is larger workings of love in the hear.

\ God towards his children ; there are in.:

; bowc:l- in the everlafting Father : and if the: fo much pity in the hearts of parents, that they are willing and ready to give cut good things to their child -en, and willing to pafs by and to par- dfcrn images of their children ; oh I how

much mere wi air God to pafs by and to

( 138) .

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

: And let it ftrengthen your faith and hope in Chrift, you that cleave to Chrift for righteouf- nefs, you that are the children of that ever/afting Father.; oh know that Chrift will plead for you, Chrift will cry to his Father for you : Was the wo- man of Caman fo affected with the mifery of her daughter, that (lie cries, Lord, have mercy en me^ my daughter is grieveujly vexed with a devil ? was ( I fay) this found in this woman towards 'her daughter ? and fhall not this be found in Chrift towards his children? oh ! then let this comfort ysu, when ycu Scarce dare goto God, and cry your felves, fuch and fuch a corruption doth an- noy you, fuch and fuch an unclean fpirit is in you : Oh. { the Lord Jefus pities you under every fpiri- tual burden; when as you are troubled with un- clean fpirius, he hath bowels of companion to- wards you ; and know that he will go to his Fa- ther, and cry to his Father ; and if he cry, he cannot deny the foh of his love, but an anfwer fhall be given to all thofe requefts that Chrift puts up for you, or for any of his people.

Matth,

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Matth. 15.. 23. But be anfwered her not a word.

SERMON VIII.

Come now to fpeakof the trial of this vvomans /#/>/> ; and here is the firfi trj&l of her faith, be answered her not a word. A very great trial, a fore trial, that this poor woman ftiould in her great ftrait, and under fuch a bur- den and preflure of fpirit, come to Jefus ChrifV and cry fo earneflly unto him,and believe fa fted- faftly upon him, and yet Jefus Chrift give her not I one word of anfwer to her prayer, this was a fore : trial ; for this carriage of Chrift, it feems to be I contrary to what (lie nad heard of Chrift, and to ! what ihe believed was in Jefus Chrift" ; for Chrift feemed now either ro be without companion to her, he feems to take no notice , not to be affect- ed ; {Tie complained and cried out of her greac burden, and Chrift fpeaks not a word ; the Lord Jefus Chrift feems either not to be affected with her mifery, or nqc to regard her mifery, not to

take

(HO)

take notice of fuch a poor creature as (lie was • now both thefe were contrary to what fhe had heard of Chrift, and to that fhe had believed was in Jefus Chrift; without doubt (he had heard out of the Prophet Ifalah, that the Lord Jefus Chrift when he came, lhould bind up the broken- hearted, and preach deliverance to the captives • now when (he applyes her ielf to Chrift, Chrift feems not to be that companionate Saviour ; certainly the, had heard that Sions King was meekjtnd lowly, and that he would not breaks the bruifed reed, nor quench the fmoakingflax ; but Chrift feems to difdain her, and take no notice of her, nor look after fuch a vile worm as {he was ; nay, fhe had believed, that Chrift was low and meek, as appeareth by that expreflionof hersin^r. 22. Thou Son 0/ David have mercy > on me ; now David was a merciful Prince, and was very pitiful and companionate, and very meek, and lowly, and humble, therefore flie believed than the Lord Jefus Chrilt was much more companionate ; and fhe did believe that he would not dndain her though fhe was a poor Gentile ; bur Chrift feems to be quite contrary, and anfoered her not a word ; this was a fore trial. The DoEtrlne then is this.

7 hat it is a very fore and great tryal unto the Lords people, when the Lord is' ft lent to their prayers , and gives no anfwer to their cries.

In the opening of the point I (hall fhew you , that God hath dealt thus with his own people ; and that it hath been a very fore tryal unto them.

And then (feafl (hew you wherefore the Lord is pleaied thus to try his people 5 which will make wiy fur the Application. Firft.

C hi )

Firft, God hath dealt thus with his people. I fliall point you to fome places of Scripture : Da- vid often maketh this complaint, Pialm 28.1. Vnto thee will I cry O Lord, my rocky be not [dent U me, left if thou be ftlent to me, I become lil^e them that go down into the fit. How earneftly do:h David befeech the Lord that he would not be filent to his prayer ? Lord, Do not turn away thy car from my frayer, and do not (hut thy mouthy be notfient.lt thou doft not fpeak fomething to me in anfwer to my prayer, I am not able to hold our, but fhall be like them that go down to the pic. And Ffalm 69. 3. he maketh afore complaint, / am weary of my crying, my throat is dried : mine eyts jail, while I wait for my God. The trial was fo great to his fpirit, that it had an influence upon his Body ; when David cryed to the Lord, he anfwerednota word; his throat was dried and parcht up, and his eyes began to fail . And fo the Prophet Jeremiah, Lam. 3.44. he expreflethk in the name of the Church. Thon haft covered thy f elf with a cloud, that our grayer fhmld not fafs thorow. God feemsto hide himfelf, and cover himfelf with a cloud, and did fo hide himfelf as prayer could not find him ; he gave him not a word. And the Prophet Habakkyl^he. complains of it, chap, i.ver. 2. O Lord how long fhall I cry, and thou wilt not hear ? even cry unto thee of violence, and thou wilt notfave ? Nay, that it was a fore trial, you fhallfee it in thofe expreflions of the Prophet David, fpoken of in the perfon of Chrift, Pfalm. 22.2. Omy Cjcdl cry in the day- time, but thou heareft not ; and in the mght-feafon^ and am, not ftlent \ It was a fore affliction to Chrift

him-

C 142 )

liimfelf. O my God, I cry in rhe day-time, and in the night - feafon ; that is, I cry continually* night and day, never filent : But thou art conti- ; nnally filent to me, this was a fore affli&ion and ! burden to Chrift himfelf.

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

Firit, if you confider that relation the Lord ftands in to his people, and they to him ; he ftands in relation of a Father, they his children ; he ftands in relation of an Husband, they his Spcufe; be ftands in relation of a friend, they his friend ; Abraham, he was the friend of God, and fo is e- very believer ; God a friend to him, and he* a friend to God ; now it is a fore trial, when one friend fhall cry to another, or a wife to an Huf- band, or a child to a father, and thefe relations not give one word of Anfwer , if a poor child in great extremity fhould cry to his father , father help me, and the father not to give one word, this is a fore tryal ; if a man cry to a ftranger,and meet not with one word,k is no great difappointmenr, but wheri a child cries to a fa- ther, or a wife to an Husband, or a friend to a friend, and they no: to fpeak a word,jitisagrcat trial.

Secondly, it will appear to be a great trial, be- caufe there is nothing in all the world, that a gracious foul longs more after then this, that the Lord would be giving a return of prayer, that there may be a converfe betwixt God and the foul, to fpeak to God, and to hear God fpeaking back again to it ; nothing that a gracious foul

more

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

Thirdly, A gracious heart when it puts up a prayer to God, it lookethfora return , for an an- fwer ; Pfalm 85.8. I will hear what God the Lord will fpeal^: And fothe Prophet Habakk*k.tf- ter he had prayed, I will get me upon the watch- tower, and I will watch to fee what he will fay un- to me. I will wait to lee what God will fpeak by his fpirit, or by his providences; one way or 01 her God will fpeak. Now to have this ex- pectation difappointed, to wait upon the Lord for an anfwer,and the Lord not to fpeak one word, this is a fore trial.

Fourthly, it muft needs be a great trial, when God gives never a word of anfwer ; for a be- lieving foul knows affuredly, that if God do not anfwer, none e/fe can hear prayers,- and give a re- turn to prayer ; it is Gods name, oh thou that hear eft prayers, unto thee fhall all flefh come. God only can hear prayer, and God only can give an

an-

C ^44 J)

ahfvver ; it is God only chat can reach out* mer- cy to the foul, and fpeak a word of comfort and counlel ; God only can fpeak a word of ftrength, a word of peace, the creature cannot : No, it is God only, I create the fruit of the lips peace > peace. Now when a foul looks up to the Lord, and meets with nothing from him, and knows that there is no anfvver to be expected from the crea- ture, this muft needs be a great and a lore trial.

Fifthly, it will appear to be a great trial* if we coniider that the flefh and Devil arc exceeding ready to make a great advantage of this provi- dence of God and difpenfation towards his peo- ple ; for they will improve this to the dilhonour of God and difcomfort of the foul > and therefore a great trial.

In two or three Particulars, I iliall fhew you how ready the Flefh and Devil is to improve this to Gods dishonour, and the fouls diicom- fort.

Firft, the Flefh and Devil will raife tip many doubts, and jealoufies, and mif-giving thoughts* both concerning God, and concerning a mans own condition, and concerning the duties and fervices which are offered Up to the Lord . They will make the loul to doubt of the goodnefs of Godv to- doubt of the free-grace of God, to doubt of the faithfulnefs of God, of the truth of God ; Surely faith unbelief, the Lord is not fo gracious as thou haft taken him to be ; thcu haft rdted upon the Arm of his mercy, and thou baft believed his grace to be fufficient for thee iii every condition 5 thou haft looked toward him

as

( 145 )

a'3 toward an infinite companionate God ; but where are the companions of che Lord now ? not to fpeak one word to relieve and comfort thee : Thus will the Devil and the unbelieving heart object, when the Lord doth not give out a prefent anfwer ; yea unbelief Will be accufing the faithfulnefs of God ; Oh 1 where is his Word and his Promife ? He kath faid , that they that call upon the Name of the Lord Jhall be faved. He hath faid , Call upon me in the time of trouble , and 1 mil deliver thee , and thou (halt glorife me :Ch! where is the faithful- nefs of God ? God is unmindful of his promife, tAfaph was under this temptation, Pfalm 77.7,8. Will the Lord caft off for ever ? and will he be fa- vourable no more ? Is his mercy clean gor.e for ever ? dsth his promife fail for evermore ? And thus he goeth on making many Queries con- cerning the goodnefs and faithfulnefs of God.

Secondly, as the Devil and the Flefh d$th raife many doubts and jealosies concerning the faith- fulnefs of God, lb there are many doubts caft into the foul concerning the eternal eft ate and ccr.ditlon of the foul , and rhat upon this ground ; when as the foul hath fought the Lo d, and the Lo d rot anfwer, prefentLy the foul begins to doubt ; oh* furelyl am no child of G od, no fpoufe, no friend ; God could not deal fo with children, nor to give cne word of comfort, not one word of anfwer * Oh, furely I am an Hypocrite , for the prayer of the upright is his delight, and if there were any truth of heart in me, the Lord would give out ar? anfwer ; aad thus the Devil and the Flefh raife

( 14* .)

many jealoufies and fears about the fouls eternal ihic. Or

Thirdly, if the Devil and the Flefh prevail not fo far as to caufe the foul to queftion the goodnefs of God, and the Truth of God, or to queftion its own Sonfhip, yet they will prevail fo far as to make the foul queftion his (ervices and his duties which it hath performed to God : Oh ! furely I h wive not fpoken to the Lord as I ought, furely I have not been fervent in Spirit, ferving the Lord , my prayer hath been but words of my own, not the teachings of his Spirit, if it had been his own Spirit, the Lord would have heard his own Spirit ; but my prayer hath been accom- panied with fo many infirmities as it hath not reached up to heaven. • And thus you fee how many a poor foul is led into temptation upon this ground, the Lords being fiienc to the. prayers ot his people.

But you will fay, wherefore doth the Lord thm try his people ?

1 anfwer, lometimes indeed the fault is in our felves that we have no anfwer to our prayers g for it is poffiWe that a man or woman that hath faith in Jefus Chrifl, may be remifs m their walkings ; they may negled iome known duty, or they may connive and winkatfome evil way, and if fo, no wonder though the Lord be filenc at their prayers. if I regard iniquity in my heart , the Lord will not hear my prayer : If David regard iniquity, if there be any way of fin that his heart clofeth with, the Lord will be filent to his prayers • if any iniquity be regarded, no wonder though the Lord do not; hear.

Yea,

( H7)

Yea, fometimes Gods own people are found remifs in their duty , and though they pray, they fray remlfly and coldly ; their prayer is accom- panied with fo much deadnefs and diffraction, there is fo little life and fo little fpirit, the Spine fpeaks fo low that theLord cannot hear,and he will not hear; and when it is fo that we pray coldly and lazily, we make but a light matter of it, and are not found crying to the Lord with oar hearts, no wonder though the Lord be filentto our prayers.

Yea, fometimes Gods own people may mifs of an anfwer, becaufe they do not look after an an- Jwer% and then the fault is their own ; when as we {hall put up our petition, and {hall not be looking after our prayer, fhail not be found looking up, 'as*David fpeaketh, Pfalm. 5. 3. In the morning will Idlrett my grayer unto thee± and wi/I look. up. I will wait for an anfwer, and hear what Cjod the Lord will f peak, Pfalm 85.8. But when' we do not regard our prayer, then no wonder there is no anfwer : I fay therefore the Lord is fometimes fi- lent to the prayers of his own people, and the Fault is in themfelves.

But the Lord is not alwayes filent upon thefe grounds : A gracious heart may walk clofe with God, and may regard no iniquity, and defire not to connive at any fin, and it may wait upon the Lord for an anfwer, and yet the Lord may be fi- lent, and give no prefent anfwer to the prayers of lis people.

Why fo ? why', will the Lord deaifowith my of his people ?

i

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I anfwer, for gracious ends jas1

Firft, that they may exerclfe thefpirh of prayer which is given out, the Lord he loves to hear the cry of his people ,he loves to hear the voice of his children when they fpeak in prayer; there is no- thing on earth that God delights more in : Come let me fee thy face , and let me hear thy voice (faith Chrift to his Spoufe) for thy voice isfveet. Now becaufe the voice of faith in prayer is fweet to the Lord , the lord he feemeth not to hear or not to take notice for the prefent, that fo they may pray the more : As a man that de- lights in mufick, if the Muficians play, he will take no notice, but lets them play on , becaufe he clelighreth in it ; and fo the Lord he takes de- light in the prayers of his fervants , The prayer of the upright is his delight , and he will give no pre fentaniwer, that fo they may go on praying and crying.

Secondly, the Lord may feem to be iilent to the prayers of his people, that fohe may exercife the faith and patience ef hts fervants. It is a great trial of the faith and patience of the Saints, when as the Lord feems to take n© notice, and give no anfwer to their prayers ; it was for this end, that our Lord Jefus Cbrift gave not a word of anfwer to this woman of Canaan^ it was that he might try her faith, and her patience, and that he might exercife if , and that by the exercife oi faith, faith might be increased, and her faith did arife to a great faith by this exercife., for at lafl Chrift commends her for her fairh ; Oh voomat, great is thy faith 3 hit w.t» thee tvttj at th

Vht,

Oh

Again

C H9 )

Again, the }Lord is filent many time? at the prayers o. his people, to try whether they -will continue in prayer , though the Lord doch give them no pre len: anfvver; ®h here is the trial of pert eve ranee ; God hath heard my prayer f faith lyjivd) therefore will I call upon him as long ait live. Ah buc thac is no great matter for a man to fay, God hath heard my prayer and therefore I will call upon him (till .• But tor a foul to fay, I have been crying and calling, and I will (till wait upon him, as long as I live, I will wait upon God; Oh here is perfeverance in prayer, in which thrift doth delight.

Fourthly, the Lord is filent many times upon this ground ; he gives no prefent anfvver, that io he may prepare an anfwer for them, and that he may prepare them for an anfwer ; God gives no prefent anfvver, thac io he may prepare mercy, and ripen mercy, and make mercy fit for his peo- ple, and that he may ripen them, and fit tnem and their hearts for the mercy ; fo that it is in a- bundance of grace, and mercy, and love that the Lord is pleafed many times not to give out a pre- fent anfvver to his people , for all the time the Lord is filent, he is preparing of mercy and goodnefs for them , he is making of the mercy fit for his people, the me-cy fhall be ripe, and the mercy fhall be fweet ana1 wholfome , and do them good at the heart : When the Lord hath thus prepared mercy for them,and fitted them for the mercy, they fhall have the mercy ; fee what is faid in If a. 30. 18. And therefore will the Lord ] -wait tha*- he may be gracious unto you^ andthe<-c~. fere will htbt exalted < for the L'-rd is r\Qod of L 1 * judge-

C 150 )

judgement, btcjfed Are all they that wait for him. He waits that he may be gracious, he waits for the beft feafon, the fitteft opportunity, he will ftay till the foul hath need of help, in the fitted time the Lord will come in mercy, when he may be moft exalted for mercy, when his people may fee moft of the hand of God, when they moft prize their mercies, and glorihe God for mercy ; God waits for fuch a time. And therefore you fee it is for gracious ends that God many times feems to be Blent for a feafon, and gives not one wordinanfwer to prayer, asChrift here to this woman of Canaan,

For the Apft cation of the Point.

Firft, it fpeaks fadly of them that never regard whether the Lord give an anfwer or no, to their prayer , that pray and pray, and look not after an anfwer : How far are fuch men and women from the difpehtion of Gods children ? a gracious heart cannot but be affected, when ic (peaks to the Father, and the Father gives no anfiver r And therefore furely when men and women make ma- ny prayers, and look not up for an anfwer, that re- gard not whether the Lord anlwtr, or nor, either they are none of his children, or elfe under a fore temptation; for let me fay unto you,rhat though it is not for your prayers that God doth regard prayer , yet if you do not look up for an anfwer, if you do not regard your prayers, neither will God re- gard your prayers. And let me Ay further, that rhis is a great dirhonour to God : Oh what a Jofs is it ? it is a loft to God, and it is a loft alfo to the foul : for a man to lofe all his prayers, it is a ' cd. \Vheflasij foul doth not regard • ■ : ' ' ' ' wh<

( i5i )

whether God.anfwer or no , God lofeth, he lofes that glory which would redound to him in the an- fwer of prayer : (ail tifon me (iaith . God) m the day of trouble, and I will deliver thee, and thou {halt glorlfie me. Now if the foul call upon God, and doth not obferve whether God hears or no, ic cannot glorifie God for the return of prayer , but God iofes that honour, that thankfulnels, and that love and obedience , and that dependance, which an anfwer of prayer might engage the foul to.

And as God lofeth, fo the foul lofeth ; oh they that look not after the return of prayer, they lofe that which would make their fouls rich. For a Merchant to lofe all his return, it will make him a poor Tradefman in conclufion ; that foul that doth not-look after the return of prayer, lofeth a great deal of faith, and dependance, and experience ; for God by giving out an anfwer to the prayers of his people, he doth encourage them, and engage them to truft in him at all times fo long as they live ; they that lofe the return of prayer, lofe the ftrengthening of faith, and the engaging of their heart to God.

But fecondly, let me fpeak to fuch poor fouls as are in the fame condition with this woman of Canaan, that have prayed, and have not men with one word of anfwer : Poor fouls 1 is this the con- dition of any of you ? I know that it hath been, and may (Fill be the condition of the Lords deareft fervants, they may pray, and the Lord may feem to give no anfwer : Remember it was fo with "Ba- vidy Jeremiah, and Hafakkk , and with C^nfi hirn/elf.

( 152 )

And let me fay this unro thee, that if thou re- garded any iniquity in thy heart, any known fin that thou regardeft or conniveft at, or if there be flighrnefs in the performance of thy duty, or con- tented thy fe!f with a flothtul perrormance of thy duty , or thou doft not regard thy prayer when rhou haft put it up to the Lord ; for this we have caufetobe humbled, and no wonder the Lord do not anfwer our prayers.

But now, if thy ©vvn fpirir and the Spirit of the Lord can teftifie that thou defireft to regard no iniquity in thy heart, but to walk up to thy duty, and defire to be conformable to Chrift, and de- fire to cry in faith, and to wait upon the Lord for an anfwer, be of good comfort, though thou d©ft not meet with one word of anfwer from the Lo-d, chough thou haft cryed nights and dayes, weeks, months and years, and haft not met with with one word of anfwer , yet be comforted, this may be the condition of Gods own people.

And let me fay further by way of encourage- ment that the Lo~d he extends much good to that in this defening and delaying to give out an anvver ; it is for gracious and merciful ends to thy foul that the Lord do not give thee the pre- fenr mercy thou p-ayeft for ; he will exercife the fpiritof prayer, he will exerciie thy faith and pa- tience, and he will fit thee lor mercy, and mercy for thee, and rhou fhait have it fo at laft as thou ftaltblefsGad for it.

Yea let me fay further, though an anfwer be not given our, thy prayer is heard, and r by perfon is accepted t Thy prayer is heard with the Lord ;

' oh

*>h that that might be a ftay to poor fouls that are in this condition as the woman of Canaan Was, that cry, and have cryed long : I fay thy prayer is heard. Oh fayes the foul that I knew my prayer were heard, if I did but know that the Lord hath heard my prayer, 1 would be content to wait all my dayes for an anfwer, I have been crying for the light of his countenance, and for the allurance of his love, I have been crying night and day, and if the Lord hath heard my prayer, I lhould be con- tent to wait for an anfwer.

But how fhali I know that the Lord hath heard ynm\9 my prayer ? knommhe*

I anfwer thus; Firftof all, by that feeret [up- God hath f>ony by thofe fecret hints which the Lord is plea- *^JuY fed at one time or other to bring to thy fpirit ,"fome^ ydY hint of life,fome hint of comforc. Surely if thou haft obferved while thou haft waited upon the Lord, there hath been fome fecrets hints of comfort that after thou haft been before the Lord, thou haft been at eaie, and rhy trouble is not fo great as it was. Hannah when fhe poured out her foul before the Lord,(he was in great diftrefs, but before fhe went away, the Lord heard her prayer; and this was the (ign there was fome eafe in her fpirit, her burden was taken off, a great deal refreshed in her fpirit ; and io though the Lord hath given thee but the leaft hint of comfort, the Lord hath heard thy prayer, and in due time he will give a full anfwer.

Secondly, thou mayft know that the Lord hath heard thy prayer by that firength he hath given thee togv throw : Thou art under fore afflictions and temptations, fuch as are ready to break thy

very

C*54J

very fpirit, to make thy foul fade and faint, and yet thou art fupported ; thou haft: cryed to the Lord, and thou faift thou haft no anfwer ; why, doth not the Lord fupportjtheePif the Lord doth fupport thee, and bear thee up under thy burden, he doth In fome meafure anfwer thee, or elfe how comes it to pafs thou haft not funk under thy burden ? whenlW befought the Lord under his tempta- tion, he prayed thrice, that is, often, that God would take off the Meffengcr of Satan ; the temptation was not taken off , ah but Paul was heard in his prayer, in that the Lord did bear him up under his temptation, My grace kfuffc'ieut for thee ; though I do not think good to remove the temptation, I have heard thy prayer, my grace i* fuffcicnt for thee. So then remember poor foul, that if the Lord hath fupported thee, the Lord hath heard thy prayer.

Thirdly, doth the Lord carry on thy foul to

continue in thy prayer ? that although thou haft

prayed, and met with no anfwer, yet thou art re-

folved ftill to go on, and fayft, though the Lord

hath not fpoken one word to me, I will not give

overfpeaking to him, but my foul fliali ftill cry

after God. That was the refblution David took

up, Pfal. 27. 4. One thing have I defired of the

Lord , that I willfeel^ after ; I have defired it,

and though I have not attained it, / willfeek after

it 04 long 04 I live ; Is it fo that the Lord doth carry

up thy fpirir ftill to wait upon him, and ftill thou

art crying and breathing after the Lord in prayer ?

that very thing is a certain fign that the Lord hath

heard thy prayer.

Fourth-

C US)

Fourthly , doth] the Lord enable thee and make thee willing to wait upon him 1 thou haft not a prelent anfvver , yet thou wilt wait as David when he had been at prayer , he waited for the mercy , Pfalm 27. 14. Wait on the Lord, be of good courage, and he (hall ftrengthen thine heart : Wait lfay-> »* the Lord. Oh my hearr, wait I fay, wait on the Lord : Haft thou through grace fo fpoken to thine own heart ? I have no anfwer, but I defire to wait> and I check mine own heart that I can wait 1 no more quietly , I fpeak to mine own heart -to wait, I fay wait on the Lord ; if it be fo, the Lord hath heard thy prayer.

Fifthly , obferve how thy fpirit, and how thy carriage is towards God in that time of Gods de- lay : Is thy heart kept up towards God, and thy converfation in a way of obedience ? that thou art defirous ftill to walk with God, and thou durft not go out from God, though God give thee no anfwer, but thy heart is made more humble , and thou art more meek, and mare obedient, and more watchful and obfervant of thy heart, and watchful over thy wayes ; is it (o > the Lord hath heard thy prayer , though he gives thee- no anfwer.

And therefore I fay,take no care for an anfwer : The duty of. I fpeak tofuch poor fouls as have prayed, and /"AM* cryed, and have not met with one word ofan-r^f^ fwer from the Lord, take no care for an anfwer, ^kntand only mind that which is thy duty, and let the Lord gives no alone ; he is preparing an anfwer, he is waiting anfwer. to be gracious, he waits for a fit feafon, for fam*ifft*at a feafon as his grace and mercy may be moft ex- ^ tbeiY

altcd;

C 15* )

aked ; be not thou fo folicitous about an "anfwer, , but mind what is thy work and thy duty.

And do thou hold on thy duty in praying to pray, in crying to cry, yea do thou cry I >tider then ever, and the more C brill feems to Hop his - ears, and (hut his mouth, and give no anfvyer, the louder-do rhou cry, as this poor woman did, ver. 25. Lord help me. Secondly^ Secondly, this is thy duty while the Lord thus jufitfieGod. deals with thee, to juftifie God, and condemn thy fdf,clear the. Lord,& lay the blame upon thy felf; fay the Lord is righteous, and the Lord is holy, and though he make wait me longer and lofiger,yea many years for this mercy, yet the Lord is righte- ous, and there is no iniquity in him ; the Lord cried, and I did not hear, and the Lord is righte- ous, though he makes me wait long ; the Lord is gtacious, that he fpeaks at all to fuch a poor crea- ture,that there is any promiie that he will give out an anfwer. Oh juftifie God, and fay the Lord is My\ thus did the Pfalmift , Halm 22. 3. But thou art holy, 0 thou that Inhabit eft the praifes of Jfrael ; though thou dealeft thus with me, thou art holy, thou art juft, and thou art righteous, and thou art good and faithful, though filent for the prefenr to- my prayer ; And folet us fay, if the Lord be filent to any of our prayers, yet Lord thou art holy, thou art righteous. ] .

thirdly, to Thirdly, this is thy duty labour to maintain maintain good thoughts of God : it is no: enough to juftifie, &>& not to charge ( 3od, but to maintain good thoughts

G^ of Godac *» dme thac God is fl!eilc toour

prayers, and do thou believe that God is con- triving good at that time, now is the Lord wait-

ins

< *57)

ing to be gracious and preparing an anfvver. Oh this is a bklfed frame of heart, and how pleafing would it be to God, to believe that he is good, and that he is gracious, and this very thing it is for good, for the good of my foul, that he may ex- ercile faith and patience, and try my perieve- rance, and that he may fit me for* mercy, and mercy for me? Oh that we could entertain good thoughts of a gracious God when he defers an anfwer.

Fourthly, be looking to God through the iJtte-YomHyfa diator , clofe more with him through the Son >loeki?gto look to the great God through the fonaf David , Godthorcw look to him through that merciful and compaf- *^*" fionate High-Prieft ; look more to God thrdugh Chrift, and there reft.

Fifthly and laftly, wait patiently for him ; oh Fifthly, take up a refolution to wait upon the Lord ; *>**$&- charge thy own heart to do it as David did, and ^ though he fpeaks not to day nor to morrow* though he fpeaks not this month, this year, noc in this opportunity, yet fay I will wait for the Lord, I will wait in every feafon, and get upon the watch-rower,and wait patiently, and feevyhich way Chrift will come to thy foul ; know it is thy duty to wait, take hold of his promife, he is a Cod of judgement^ and waiteth to be gracious , he waiteth for an orporttnity , and therefore it is good thou frotldft wait; it is good that a man fhould hop and quietly wait for the faivation of the Lord,

Mattk.

Ci58J)

Matth.

15, 23,

And his Difciples came , and be< fought him, faying, fend her a- wty-y forjhe crielh after us.

anofri<

SERMON IX.

I-Hrift ( as yoa have heard ) is filent I to the prayer of the woman, he an- fwered her not a 'word , whereupon the Difciples they fieri in and perform : and duty of love for this poor woman ; theyfepin, and they plead vvuh Chriit .or her, Lord fend her away, for fie crleth after us. Ins a great queftion with fome, whether the Difciples dlc* pray for this woman here or no; fome think thatvthey did not make any requeft for her, there is no mention of any, they only fay, Lord fend her awaj, for (he cr'ieth after in ; Lord, flop her mouth, fend her away, 'give herananfwer, difpatch her, for (lie crieth after us ; and this was done fay they, thatfo the trial of this womans faith might be the greater;

Bur

059)

But I rather conceive, that the Difciples In thefe words did pray for her, they did perform an office and duty of love, in interceding yvith Chrift forher. For,

Firft of all, it feems they were very earneft in I it, they came and befottght him, faying, fend her away ; Surely , if it had been only to flop her mouth, to difpatch her, the Difciples would not have been fo earneft with Chrift to befeech him ; good nature would have taught them more tcom- paffion, and therefore grace teacheth them much more.

And then , they feem to be affected with the cry of the woman , {he crleth after us , fend her away, it breaks our hearts the cries that fhe makes ; Thou Son of 'David have mercy o» mt.

And thirdly, it is clear and evident in the fol- lowing verfe, from the anfwer that Chrift gives upon their feeking of him. / am not fent but to the lofifheep of the houfe of Ifrael. Therefore it is evident, tfrat^the Diiciples did not plead with Chrii^ to fend her away, to .flop her mouth, but they did plead with Chrift though not menti- oned, that he would grant her requeft.

The truth then which tke words hold forth to us, is this.

That it is the duty of Chrifls Difciples to pre fent D0#r;nc; the conditions of others Hnto the Lord in pray* er as well as their own. .._ -

We find that Mofes the fervant of the Lord was much in this work, much in praying for others,

and

C 160 )

and interceding for Ifrael; upon every occanoa he fteps in, and pleadech with God for the people. And fo David in many of the P faints, he pre- ientsthe conditions of others unto the Lord. And our Lord Jtfn* Chrift himfelf who is our great pattern, was much in the performance of this duty, John 17. you (hall httd there that the moft parr of the time that Chrift fpent in prayer, ic was fpent in praying for others, there is bun one petition that he put for himfelf, in^r. 1 . and repeated again in ver. 5. and all the reft of his time it was fpent in praying for others, for the Difciples, forthofe that were converted, and for thofe that did belong to God that were not con- verted : Many requefts the Lord Jefus makes in the behalf of others, and but one for himfelf. And fo the Apoftle Paul, who was a follower of Chrift,he was much in this work of praying for 0- thers, Rom. 1.9. he did appeal to God , that he did nor neglect this duty. For God is my witnefs , whom I [erve with my [frit , In the Gofpel of his [on, that without ceafwg I make mention o[ yon alwayes in mj prayers. And fo 1 Tim. 1. 3. I thank God whom I [rve from my fore- fathers with pure corfciexce, that without cca[- ina I have remembrance of thee in my prayers. Paul did remember others before the Lord.

But in the opening of the point, I ihall fhevv you, Fir ft, who they are that We are bound to pray for, whofe conditions Gods people are bound to remember before the Lord.

Secondly, what are the [pedal times we are called unto this duty to remember others before rhe Lord.

II

( i6r )

If you ask, who they are that we are bsund to pray for Wx>Gods

Firft, we are bound to pray for them that have f0%ed ar* done us wrong ; a hard leflfon, but a leilon thar pray fir. Chrifts Difciples muft learn ; we muft pray for thofe that have done us wrong, that have done evil, and fpoken evil of us. See what our Saviour Chrift faith, Mat. 5. 44. Bnt I fay unto you, love your enemies y bkfsthem that cur fe you, do good to them that hate you, and fray for them that defpite- fullyufeyou, andferfecute yw.Szt here, out of Chrifts own mouth this is our duty , if 'we be Chrifts Difciples we muft pray for them that per- * fecuteus, and defpitefully ufe us,* we (houidgo to the Lord, and befeech the Lord to forgive them ; thus did Chrift , Father , forgive themy they know not what they do. We fhould pray thac "he Lord ^would open their eyes , that the Lord would turn their hearts to himfelf firft, and then to us ; Brethren , fuch a prayer is very welcome to the Lord, as welcome as moft prayers that his people can make , when you fhall from the heart pray to the Lord for thofe that injured you, and done you wrong, fuch a prayer feldom goes unrequited, Sometimes the Lord gives in the foul of an ene- my at the requeft of his people ; and oh what a choice mercy will that be, if thou mayft gain the. foul of an enemy, if a foul may be delivered from going down to the pit, why the Lord many times gives in the foul of an enemy ; but it the j^ord fhould not give, in the foul of an enemy, that prayer ihall not go unrewarded 5 it may be fcmetimes the Lord will give iia the foul of a M friend.

*riend, thou goeft to God, and thou praycft for fuch an enemy, Lord forgive fuch an enemy, Lord open his eyes, and turn his heart, and forgive his tranigrefiion; if the Lord does not grant that re- queft, it may be the Lord will give in the foul of a child or fome of thy relations , becaufe thou haft found in thy heart to pray for an enemy, or elfe the Lord will reward that prayer of giving out more of himfelf ; thou beggeft for an enemy, if the Lord do not that, the Lord will give thee more grace, more of his Spirit, the Lord it may be will his canfe his face to fhine more upon thee , while thou at his commandment, and for his fake canft find in thy heart to pray for them that are thy enemies,and have done thee wrong ; thou haft prayed for an enemy, and I will be 3 friend to thee, faith the Lord, I will fhew thee more friend fhip, more of my face ; this is the firft thing : Oh that the Lord would teach us to

Eraclile it, it is our duty to pray for thofe that avedoneus wrong. Secondly, if it be our duty to dray for thofe that have done us wrong, then it is our duty to pray for fuch as the Lord hath made inftruments to do us good. Creatures they are but inftruments, and all the glory is due to God alone ; ah, but God is to be fought to for the inftrument, hath the Lord done us good by fuch an inftrument, in refpecr. of our fouls in a word of counfel and di- rection, we are to prav for them. When God made life of ^Ahiga'l in giving a word of counfel to David, how did he blefs the £ord and prav to Cod for her, 1 Sam. 25. 32,3 3. And David {did }tit~Abig/p.l\ Hefted be the Lord God of

Ifraely

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which fent thee this day to meet me, ank bleffed he thy advice , and bleffed betirm, &c. And io hath the Lord made any inftrumencal any way to do us good in the outwSrd man,to give any refrelhmenr, we are bound to remember them before the Lord ; thus did Paul, 2 Tim. 1.16. Tie Lord give mercy mto the hmfe of Onefiphorus, for he oft refreshed mey and was not afkamed of my chains. Ontfyhortis was a means of r'efrething Taut in his bonds, and Paul looked upon it as his duty to remember him before the Lord, he begs a blef- fing for him and his houfhold ; The Lord grant mercy to the houfe of Onefiphorus ; it is our duty to remember thofe before the Lord,that have been vfed as inftruments to do us good.

Thirdly, it is our duty to remember before the Lord even thofe that are fir angers to us, thofe that we have not known, if we know their conditions. If the Lord hath brought the condition of (Grang- ers to us, if the condition of Grangers be a fad condition, we are bound to remember them, and to prefent their condition before the Lord ; and thus did the Difciples here in the Text, this wo- man fhe was a nranger to them, they never faw her face before, fhe was of a Grange Nai on, one of the Cananltesy and yet when the fad conditi- on of this woman was brought before them, and they heard her cry, their hearts were moved with compaffion, and they befought Chrift for her. Lord fend her away. Lord grant her requeft .* And the Lord layd a great charge u on his people Ifraely that they fhould remember ftrangers, and not opprefs Grangers, but lliew kindneis to them; and this is one part of the duty we owe to them, Ma tQ

(i64)

to remember them, and if in any fad condition, we are bound to prefent them and thek condition before the Lord.

Fourthly,!): it be a duty to remember Strangers, then much more to remember our own Relations, and to prefent them before the Lord. All our Re- lations what ever. they be, as we ftand related to others in Political Societies, there is an engage- ment tc remember them before the Lord,a mutual tye betwixt the Ivpgiftrate and the people,and they are bound to pray one for another,godly Magistrates and godly people are bound to remember one ano- ther. You know KmgSolomw he was one that feared the Lord, and he was very much in praying for the people, i Kings 8. 22. he fpent much time in prayer: And lb back again it is the peoples duty to remember their Governours ; The A- poftlelays it upon Chriftians as their duty,i Tit?. i.\. I exhort therefore that frfi of alljfxpplUati- ons, pr ay e-rs, inter ceffions, and giving of thanks bt made for all meny ver. 2. for Kings , and for all that are in Authority, that -pre may lead a quiet and peaceable life, m all godlinefs and honcfty : In this relation, there is a mutual tie to remember one another before the Lord.

And if we come to Family- focieties, there we (hall fee relations are hound to remember one a- nother before the Lord ; the relation of Huf- band and Wife, Parents and Children, Mailers and Servants, the Scripture holds it forth as a du- ty incurrbene upon all Chriftians to remember their relar ions mutually before the Lord.Hu/bands are bound ro remember tbeirwives,to prefemtheir lition beiue the Lord l/aac pcsyed for &■-

ba

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hckfhy Gen, -25.21. arid at his requefi the iord was entreated; and fo back again, the wife is bound to remember the husband. And fo in the relation of parents, parents are bound often to prefent their children before the Lord; the ex- ample of Job is given for our imitation, Job 1.5. And it was fa when the dayes of their feafting wire gone about, that Job fent and fanEtified them, and fofe uf early in the morning, and offered burnt-of- ferings, according to the number of them all : for Job /aid , it ma j be that my fons have finned ,' and cur fed (jod in their hearts • thus did Job con- tinually. See Job prefented them all one by one before the Lord, and begged mercy for them,and that the Lord would take away the guilt of Cm which they might contract while they were feaft- ing in one anothers hcufe. And fo good old Ja- cob performed this duty for his children,even then When he lay a dying, he called for all his chil- dren, Gen.^g. he called them one by one, and prayed for a ipecial blelfihg to be upon their heads. Parents are bound to remember their children, and children many times mifcarry be- caufe parents are no more in doing their duty, no more crying to the Lord in the behalf of their children ; and fo back again children are bound to remember their parents. Andfoin the rela- tion of Mafters and fervants, Mafters are bound to pray for their fervants f you know that inftance of the Centurion, he came to Jefus in the behalf of his fervant, and was very earned: with Chrift, that Chrift would be pleafed to heal his fervant ;' • thisis a duty that is little performed by many MifterSj; they think if they can have their fer- M 1 Hants'

C 166)

vanrs to work for them, it is all that they have to look after, but let fuck Matters know chat God will require an account of iervants fouls ; have you irillru&ed them, and have you prefented them often in your prayers before the Lord ? the Cen- tum* came for the body of his iervanr, and it is our duty to come often toi:he Lord for the fouls of cur iervants; and lb back again it is the duty of fervants to pray for their Meters. And thus you fee the fourth particular, That it is our duty to re- member all our relations before the Lord. There is one relation more, and that is our Spiritual rela- tion, which I fhall touch before I end that parti- cular ; fuch as {land in relation one to another in Chureh-fociety, they are bound often to remember one anothers conditions before the Lord, James 5. 14,1 5,1 6. fin fefs your faults one t<r another, and praj one for amther ; yea inJChurch-focieties, it is efpecially the duty of j Pallors and Elders to re- member their flock, and it is the duty of the people to remember their Elders, and to pray often to the Lord in their behalf. Faithful Mi-- niflers are bound often to pray for their people ; remember what is faid of Paul, Rom. 1.9. For God is my whnefs, whom I fcrvc with my fpirit in the Cofpel of his fon, that without ceajivg I make mention of you aLvaycs in my prayers . When ever he. came to God, he was mindful of the Church, lam alwayes mind full of you without ceafing:, and indeed the profiting of a people, and the fledfaftnefs of a people in the faith, and in the futh, and in the vyayes of God, it is the glory, and the crown, and the joy and rejoycing of a faithful Teacher ; andthe.eforefurely it is their.

duty

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duty often co remember their people before the Lord, and To it is the peoples duty to remember their Paftor and Teacher. The Apoftle lays ic upon them as their duty, Sphef. 6. 18, ig. Pry- ing aiwayes with all prayer and fupplication in the Spirit , and watching thereunto with all per fever anee And application for all Saint s^ and for mey that ut- terance may be given wtome^ that I may open my month boldly jo make known the myfterle of the Go- fpel. It is your duty (faith he) to pray for all Saints , and for me in particular , that I may open my mouth boldy, to make known the myfte- rie of the Gofpel ; for many times Satans great defign is to overthrow them that the Lord hath fee to go before his people. Satans great defign is to hinder the work of God in their hand, to make fuchtofall, and therefore the Lords people had need to pray the more earneftly ; for even the beft of the Teachers and Preachers of the Go- fpel they are but empty pipes in themfelves, and can afford no more then the Lord is pleafed co drop in from above ; and therefore there is need that the Lord (hould be dropping in continually, or elfe they cannot bring forth bread in due feafon , and make provifion for the people,if the Lord do not fill them from heavenjyeathe beft of Teachers have need of teaching* though they know never fo much they have need of more knowledge, they have need of more ftrength, and therefore 'it is the duty of the people to remember them before the Lord, that the Lords Vrlm and Thummlm may be with them. Thus in all relations it is our duty mutually to remember one another before the Lord,

M 4 Fifth-

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fifthly, it is'our duty to remember thofe that for thepreient are fir angers to Chrifi .-You will fay , wfeat , are we to pray for fitch as have not the knowledge of God? yea it is our duty to remember them ; if the Lord hath been plea- fed to make us to differ, and called us out from the number of thofc Gentiles who know not God, oh we are bound to pity them, and to pray for them, whofe condition is fuch as never was rain- ed upon, as the heath in the deiert, their condi- tion is fad, and we ihould remember them before the Lord, that God would fend forth his light and truth to them, that they that deny Chrift, in word, in profeiTion, and converfation , that they may be brought home to ■ the knowledge of the Son of God, Vfal. 67. 1,2. God be merciful unto hs^ and blefs us ^and caufe bis face to fhine upon us. That thy way may be known upon earth-, thyjaving health among aWN^&tions .

There are many Nations , and great Na- tions that to this day know not God and Chrifr, that fit in darknefs, andperifh for want of vifion; and truly they who through free-grace do know any thing of God, they are bound to pity them that fit in darknefs, and to pray that the Nations may know the faving truth, and the way of the Lord.

Sixthly, if it be a duty to'pray for thofc that are ftrangers toChrift, then it is a duty to pray for thofe that are fchrifts friends ; for all that know the Lord, and love the Lord in fincerity, Ephef 6, 1 8. Pray'ng ahvayes with all fray er and fuppli- cat'on in the Spirit^ and watching thereunto with all per fever am e A»d {application for all Saints : It is

our

our duty to remember all Saints, to remember them that are fcattered, to remember them that are gathered : all Saints, we fhould remember them in our prayer before the Lord, and efpeci- ally Jrrttfalem, Sions Affemblies they thould be remembred, Pfal. 122.5,7. Tray for the peace of Jerufalem : they fhall profper that love thee. Peace be within thy wals,and prosperity within thy palaces. You fee Jerufalem, Sions Affemblies in a fpecial manner fhould be remembred by us in our addref- fes to the Lord.And {oPfalm i4.you may fee how the Pfalmift doth exprefs himfelf in the behalf of Sion ! Oh that the falvation of Ifrael were come out of Sion ! oh that the Lord would haften the time ^ that he will fave his people, and Sidn be remem- bred and built up; Oh that the time were come. And in Pfal. 5 1 . he doth exprefs, that when he had been praying for himfelf, yet he did not forget Si- ox, Pfal. 51.18. Do good in thy good pleafure untQ Sion, mild then the walls of Jerufalem. So that you fee that hath been fpoken to, who they are that we are bound to pray for.

Secondly, what are the fpecial times in which 1%^ cre we are bound to remember orhers, and to pre- the [pedal fent their conditions before the Lord. times in

Ianfwerfirftof all, when they have finned a™hichw* fin againft the Lord : When we fee any that have fgerg^^ finned greatly againft the Lord, that have wo* for other? voked the Lord, efpecially fuch as have the name beftre th§ of God and Chrift upon them* oh then it is time Lor^ for us to ftep in and plead hard with God for them. So did Mofes when Ifrael had finned a great fin in making the Molten calf, then he fteps in, and cries hard to the Lord ; nay this is com- -

/ mended

( »70) knended'asaduty,i John ^.itf. If any mmh fee his

brother fin a fin which is not unto deaths he frail as^ and he frail give him life for them that fin not unto death. If it be not a finning wilfully , a wil- full perfecution of the Truth that he hath pro- fefl'edjwh.y then if a man fee his brother fin, he {hall ask and give his brother life. It is a graci- ous promiie, and a great encouragement to go to the Lord one for another.

Secondly, in time of great affliction, when the Lord lays his hand heavy upon others either on the outward or inward man, it is our duty then to re- member them, and to prefent their conditions before the Lord ; in time of great calamity, pub- lick calamiry upon a nation, it is a duty of Cods people to preient the condition of their people before the Lord. Nehemiah did prefent the con- dition of the people before the Lord, when the hand of the Lord was fore upon them : And io when God doth lay any great affliction upon o- thei s, then it is our duty to remember them, and prefent their condition before the Lord. David did fo for his enemies when they were fick (lakh he) 1 put onfackcloth, and I fafied.

Thirdly, in time of perfection, that is a fpecial time to prefent the conditions of others before the Lord ; when we fee any that are perfecuted for righteoufnefs fake: When the Church was perfecuted in the Acls , and the Difciples caft Into prifon, then the Church prayed, then Gods people did look upon it as their duty to pray, & to pray more earneftiy then ever they had done. And fo when the Apoftle was in bonds, he fent to theni that they would earneftiy feek God for him, that

he

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he might hold clofe to the truth, that he might not deny the truth nor Chrift.

Fourthly, when as the Lord threatens to ho away from a people, when as God threatens to with- draw his prefence from a people, or from a foul, oh then it is the duty of others to remember them before the Lord. When God threatens to de- part from Ifraely oh then Mofesht ftepsin, and he is pleading with the Lord. And fo when God threatned, and was about to caft off the Jews after they had rejected Chrift,oh how doth the Apoftle Paul ftep in, and cry earneftly to God, Rem. io.i. Brethrex^my hearts defire and prayer to Cjodfor If- rael, is that they might he faved. When God threatens to go away from a foul or people, ofe then it is time for the people of God to ftep in, and to plead hard with God.

Fifthly and laftly, another time in which we are bound to remember others, is when we fee God coming towards any in a way of mercy. When the Lord was coming towards the Jews in a way mercy >he ftirred up Daniel to pray for them, & to cry earneftly to che Lord for them, when he came to underftand that the time of deliverance was not far off , but mercy a coming, falvation a coming, then he cried, and cried more earneftly then ever he had done, he fet himfelf to feek the Lord by fafting and prayer : When we fee God a com- ing towards any people in a way of mercy ; when God comes towards a friend and relation in a way of mercy, when we fee God is beginning to work, and to move upon their fpirits, oh it is a duty for rhofe relations that know the Lord, to ftep in and to cry earneftly to God, yea then to-

$°

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go forth and meet the Lord, and to intreac the

Lord that that work may not go back, but that he

Appheati- would help it on. I iliall not have time for the

** Application , onely this one ufe I fliall leave with

you.

That if it be the duty of Gods people to pray for others, a duty to remember one another, then it will follow from hence, that it is our duty to acquaint others with our conditions. If it be a du- ty for others to pray for us, then it is our duty for us to to acquaint them with our conditions, or elfe how can they feek God in our behalf ; ific be their duty to pray, it is our duty to beg their prayers, and there are fome times in which it doth lye more efpecially upon us to beg prayers of o- thers , that they would ftep in and plead with God. I ihall in a few words fhew you what thofe times are that we are bound more efpecially to call others into our help to feektheLord for us". What thofs Firft, when the Lord doth lay the guilt of fin timcsdYo heavy upon the fpirit, when the guilt of fin Lieth that we are f0 heavv Up0n a mans confcjence that it cannot be efpecially to removed, he hach tryed all private means,and {till caUupon o- his fpirit is fo opprefled as he knows not how to thers t» ftand under it, then it is a duty to call in the help fe'LtJw of others ; Confcfs your fins one to another , and r 'oruf' fray one for another , James 5. and he maketha gracious promife that in fuch a cafe he will hear. Secondly, we are efpecially bound to ask the prayers of thofe whom we have offended. Some- times the Lord will not be appeafed till we have' begged the prayers of thofe whom we have wronged; this was the cafe of Abimcleck^,\v\\tK\ he hid frpngpd -rflmibm in taking away bis wife

Surah,

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Sarah. The Lord fmote ^bweleck. and God doth advife ^Ablmeleck^ to go to Abraham to pray for him, <jen. 20.6,7. And Abraham <W fray for Abimeleck, and God did hear the pray- er of Abraham for ^Ablmeleck^, Gen. 20. 17. And fo the children of Ifrael they come to Mo* fes when as they had finned againit the Lord, and murmured againft: CMofes^ yet they defired that Mofes would pray for them, and Mofes did pray for them, lumbers 21.7. and the Lord was en- treated for them.

And fo it was the cafe of Jobs friends, God di- rects them to go to Job, arid he fhall pray for you, and faith God, I will hear him. Job 42.8. you have finned againft me , and have had hard thoughts of Job, and have been fad comfor- ters to Job, but go to Job, and Job fhall pray for you, and I will hear job. Oh 1 when we have wronged others,in fuch a cafe it is our duty to ac- knowledge our offences, and to entreat that they would feek the Lord for us.

Thirdly, when as the Lord lays any heavy ftr •eke ufon nsy our affliction is fo heavy as we know not how to bear it our felves ; truly it is wifdom then, and a duty to call in help, in great afflictions we are to requeft the prayers of others : The Apbftle gives this dire£tt©n,that fuch as were members of Churches that when they were alfli&ed, they fhouldfend for the Elders of the Church, and that they fhould fray for them, James 5. 14, 1 5. And the Lord he promifeth that he would give out healing ; in great afflictions we are to call in the help of others, members of the Churches they ' ought to fend for the Elders of the Church

i that

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that in time of affliction they^may pray for them. Fourthly, when we are nigh fome great danger y liable to danger either in the outward or inward man, or to walk in fome dangerous wayes, or when we are by providence put upon fuch wayes as we may meet with fnares and temptations , where there is any danger, then it lies upon us to call in the help of others. So Eft her 4. 16,17. {he was in great danger, there was a Law that whofoever went into the King,and was not called, muft be put to death, and the cafe was fo, that {he mutt go in to fpeak with the King though ic fhould colt her her life, and therefore fhe fendeth to Mordecai 'to gather the Jews that are prefent ia Shufhan, and faft ye for me> fray for rne> for it may coft me my life, therefore I defire you to faft and pray for me.

Fifthly, when the Lord calls his people to fome great fervice, fome work that may be for his ho- nour and glory .* So Sfther when fhe was about fome great work, faft for me, faft and pray, and I will fpeak to the King.

Sixthly, .when the Lord doth feem to fhut us up that we cannot pray our felves, our condition may be fo : Sometimes through weaknefs we are not able, and fometimes when the Lord with- draws his Spirit, we are not able to pray our felves, that our prayers are but like Hezekahf, like the chattering of a Crane or Swallow, then in fuch cafes it is a duty to fend to others, and call upon others , when we cannot pray our felves.

Seventhly and laftly, when the Lordfeemstobe wjy vyith any people, when the difpieafure of

the

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fhe Lord waxes hot and heavy,and vve do not know how to bear it, it is hard then to go to God as to a Father, our felves, and therefore then we had need call in others to our help. When the wrath f>f the Lord was kindled* againft the children of Jfraely then Mofes ftept in, then he cryed to God for them, for they could not look to the Lord a$ to their Father, the wrath of the Lord was hot; and at that time it is our wiidom and a duty fox poor fouls to call in others that they may cry to the Lord in their behalf.

Matth.

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Matth. 15. 24.

But be anfoeredandfaid, 1 am not fent) but unto the lojijhefp of the houfeof Ifrael.

SERMON X.

OU have heard of this womans /*/>£, and the firfl tryal of it : Chrift tries her faith by being plenty and giving no anfwer unto her requeft ; it was a lore remptation that the fon of David, the merciful King fhould not open his mouth, nor fpeak one word for the refreshment of a poor diftreiled creature.- When fhe poured out her complaint, he anfwer'd her not a word;that is a great temptation. You have heard alfo how the Difciples ftept in, and befought Chrift in her behalf, they came and befought him that he would fend her away with an anfwer, with an anfwer of peace, certaualy thac was their requeft.

But behold here is a fecond temptation, here is a fecond trial of this wormns faith : Chrift flrft

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tries he* ; by being filenr, and jpv^fe tries her \* {peaking a hard word as k feems, / am not fent7 but to the loft fheep of the houfe of Ifrael.

I am not [em. Chrift intimates that he had no- thing to do with this w^man, it was beftdes his CommuTion, I cannot do it faith Chrift^ I muft walk by rule, I muft obierve my Fathers Coin- mufion, I muft do that work, and that work only which I was fent for, but n©w I was not Cent, but to the loft fheep of the houfe of liratl, my work is to do good to a certain number of perfons, to £hew mercy to a certain number or perfons , that are given me of my Father. He calls them here (hcep, Chrifts fheep, I am lent for their fakes* and to do good to them, though termed fteep: Now the Scripture holds them forth to be iuch as were given him of his Father from Eternity^ Ml that axe given to Chrift > are Chrifts fheep y though they may not for the prefent have Chrifts mark upon them, though Chrift does not own them be- fore the world, yet he owns them before his Fa- ther j all that belong to the election of grace they are Chrifts fheep, and Chrift faith, he was fent to fuch, / am not fent fat to the Uft fheefo they are in a loft condition^ even that number of perfons that are given to Chrift, they are loft in Adam, and they have loft them] elves by going oh in the wayes of actual tranfgreflion, theyareina mife- rable loft condition , Chrifts frieep J but Chrift was fent to do good to them, Chrift was, fent to fave them ; The Son df mm came tofeek^ And t« fave them which were loft.

The loft fheep ?/ thehmfeof Ifrael.

( '78 )

The houfe of Ifrael may here be taken literally^ for the people of the Jews which are called the houfe of IJrael, Chrift tells the Difciples and this woman, that his Commiifion was to do good only to them , 1 am not lent to others, I am on- ly lent to the loft" fheep of the houfe of Ifrael , my work is with the Jews, I have nothing to do with the Gentiles ; No, my work is to gather in the loft fheep of the houfe of Ifrael,

Queft.lfof j oh will fay \jhow doth this agree with o- ther Scriptures ^with thofe -prophefies that concern the Meflias, our Lard, Jefus Chrift, that when he came he fhould preach to the Gentiles, and that God would give him to be a Covenant to the Gentiles, Jfaiah^i. i, a, 6. And in divers places there are propheftes that concern the Gentiles, that when Chrift came God would^t him to be a light to the Gentiles as well as to thejewi ? why then doth Christ fay, he was not fent bur to the loft fheep of the houfe of Ifrael ?

Anfw. Chrift fpake firft of all , of his pcrfenal <JM.inittrj ; as he preacht himfelf in perfon, and wrought miracles himfelf, fo he was fent unto the Jews, his word was to them, he was their Apoftle, their Minifter; fo the Apoftle .to the Romans fpeaks , Rom. i 5. S. Now I fay that Jefm £hrift was a Mini ft er of the (fircumcifi- en for the truth of Gody to confirm the promifes wade unto the Fathers, Chrift was to preach in his own perfon to the Jews , he was their Mi- aifter ; and fo in that refpeit, he was not fent, but to the loft fheep of the houfe of Ifrael,

Secondly, it may be faid that Chrift was not fenttotheGentikSjbattothe loft fheep of the

hcHfe

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fioufeof Ifr/tely inrefpeft of that order that God the Father had appointed for the difpenjation of folk light, and of his grace and ^yirh nmorg the fom of men. God had appointed that hrft of all Chrift {hoald come to the Jews, and mercy hrft fhould be tendred to them, and grace be firii brought to that people ; fo Chrifts firft work was to the Jews , I am not fern but to them, that is, I am ^r/?fenttothem, and chiefly fetit to them; my firft work is here in Judea : The Ay oftie Paul faith, Chrlfi did not fend him to baptise, but to preachy i Cor. 1 .1 7. (thrift Jen t me not to baptize, but to preach the Cj ofpel ;that is, I was/*r/? lent about this work, for he was Tent to baptize, for he did baptize, butmyjfr/fiwrkwasto preach. And fo here, faith Chrift, I was not fent to the Gentiles^ but to the Jews, that is firft ly ; and chiefly.

Thirdly, or in refpedfc of nW 1 Itistrue, Chrift was not fent, that is, he was not then fent ; his prefent work was not to preach to the Gentiles, and fhew mercy to the Gentiles, no, but after- ward : There was a time, when Chrift did not §0 himfelf to the Gentiles, and did not fhew mercy to the Gentiles ; nay he forbad his Apoftles and his Difciples : Go not into the way of the Gentiles, but go ye rather to the loft (keep of the houfe of Ifrael. So that there Was a time when it pleafed the Lord not to fend the Gofpel, but to reftrain it from the Gentiles,

But there was a time ajfo when Chrift did fend t :*

forth his glorious Gofpel to the Gemiles j fo thac you fee in what refpeft Chrift fpeaks hiit^He- was not fen^ bup to the loft fheepof the honfe of

tf*i £ j i

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l*m not jent> but to the lofi fkcep ofthchovfc #/ Ifrael.

Here is a feeming denial that Chrift gives to this woman ; he i'eems to cell her plainly, that he cannot do it for her, it was befides his prefent work and commiffion, he was not fent to do it ; there is the denyal. Nay the tryal was the greater, in that Chrift anfwers thus not only to the rvomans reqxefi) but to the ^Difciples requefi ; this heightens the temptation arid tryal, and maketh it the greater : So long as this woman faw that the Di- fciples were pleading for her flie might have hope, though there was no ground of hope as to her requeft , Chrift being iitent thereunto, yet it might revive her fpirit to fee his Diiciples ftep in, and they to improve their intereft in Chrift : But when Chrift fhall not only give a denial to the woman, but to the Difciples, this was a fore try- al .• if the Lord had not mightily ftrengthened her faith, fhe could never have held up her head, frie would have concluded, oh alas, my eftate and condition it is fad, it is in vain for me to expect any falvation, any mercy, he is filent at my re- queft, and he gives a denyal, when his Difciples pray for me ; and if God will not hear his own people, why then furely my condition is fad, thus lay the temptation, and yet the Lord fupported this womans fpirit.

So that we may obferve this ;

D*ftr . i . j-faf (faj fomet°imes fa}, feem KOt 6niy take filen t At tho prayers of his people -when they cry thcmfdvtS) hut heglveth a denial rtbin others flip in and pray fjr them.

Nay

r 181.)

Nayobferve,

That after a foul hath waited upon God in the ufe Doftr. 2^ of the means , when it hath prayed and hath believed, and when it hath called in the he fa of others prayers, jet the Lord may feem to give a denial, and the condition may feem to he worfe,and the temptation feem to rife higher even after afoul hath waited upon God in the ufe of 'means , and yet the Lord may have 4 gracious dejign towards the foul.

For mark it, this womans condition was worfe new then ever it was ; the Difciples had prayed for her, and yet even after this Chrift feems to give a flat denial, and tells them that he cannot do it for her, it was befides his commiflion, he was not fent to do it. So that after the ufe of means, after her own prayer, and the Difciples prayer, this woman meets with a flat denial, and yet the Lord Jefus had adefign of mercy to this poor woman.

Yea, it is Gods ordinary way to his people af- ter they have ufedthe means to remove fuch a burden , fuch a temptation, fuch a corruption, they have gone to the Lord, they have waited, they have believed, and called in the help of o- thers, and yet temptations grow high, and yet notwithstanding that, the Lord may have a de^ fign of mercy. The children of Ifrael when they were in the land of Egypt under bondage and fla- very, they cried to the Lord, and the Lord fent Mofes to deliver them, and no doubt but Mofes cried to ths Lore as well as they ; as they praved, N i fo

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fo Mofes prayed, he prayed for them, and yet af- ter Mfes was come, the people Were not deli- vered, but their burdens and oppreflfions grew heavier and heavier, never fo opprefied, as when Adefes came t© deliver them, when they cried themielves, and Mofes cried, and waited upon God in j '.he ufe of means, yet their bondage grew greater and greater; fokvvas with them, and yet God had a deiign of mercy towards them.

And fo in MarJ^ 1.23, 24, 2 5 ,26. At vcr.z 3 . you read of one that had an unclean Spirit : And there was in their Synagogue a. man with an unckan Spirit, and be cried only

■ Ver. 24. Sayiigj letiuahne^ what have wet* iowiik U ee, thou jtfus of Nazareth ? art thou come to destroy us } 1 know thee who thops arty the holy one of God,

' Ver. 25. Andjefus rebuked him> faying^ hold thy feace and come out of him.

Ver. 26. And when the unclean Spirit had torn him, and cried with a lend voicey he came out ef him.

Mark, when he applyed himfelf to Chrift for deliverance, while Chrift was fpeaking the word, commanding the unclean fpirit to go out, yet im- mediately the nffli&ion begin to wax greater and greater, and the devil he rageth the more ; and yet notvvirhftanding mercy is not far off, Chrift had a defign of mercy : And fo doth God deal many times with his own people upon the ufe of mean? • it is polTible their afflictions may increafe, their temptations may increafe, and corruptions wax ftiongerand ftronger, and yet Gca have a

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gracious defign towards them, "and deliverance Riay not be far off.

It is true, that Satan he hath a defign, and hath Satans fa a hand ink; ahbutGodalfo hatha defign, and^"* Gads defign is a gracious defign.

Queft. But you mil fay -what is Satans defign^ar.d what doth Satan intend ?

Anfw. Why, Satans defign is firft of all, to take •ffthe foal from the nfe of the means y to make the foul undervalue the means, and to caft off the means. Thus he tempts poor creatures that have prayed, and have met with no anfwer, but they are worfe ; others have prayed for them, and yet they grow vvorfe and worfe, why 'then he per- fwades to undervalue the means ; for while a foul is thus waiting upon God in Gods way, mercy is not far off ; therefore the Devils great defign is to drive the foul out of Gods way. What is prayer? and why will ye pray any longer? you are never the better for your own prayers , nor the better for others prayers ; and thus the Devil difcourageth the foul from waiting upon God in theufeof the means.

Secondly, Satans defign is, to drive the foul #p- q}4s fe 9* the rock of defpairy to make afoul to oft a- fan. way his confidence : Why will you hope any longer, and pray any longer ? you fee all is in vain, God heareth not your prayers, God heareth not others for you ; others have prayed and cried in your b>ehalf, and there is no anfwer, and your mi- , feryis greater then before, and therefore why fhould you wait any longer ? Satans great defign is to make a foul caft away all his hope and conH- dence,and to dalh and break it in pieces upon that rock. N 4 . But

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Bur now, God hath a defign of mercy in it, though it be io chat the affliction grow greater fend groatei after the ufe of means, yet God hath a de£gn of mercy. For by that.

Firftof all, God will teach the Joul net to reft Won the means ^ but upon himfelf. Satans defign is to draw tb creature from the ufe of means, and Gods defign is to draw the creature more to the life of means. And truly we are ready to drive our folvfcs upon this work , either to caft off prayer, o; elle to reft upon the means; and there- fore it is that a poor foul is fo caft down when as it bath been waiting upon God in the ufe of means, hath been praing, looking to the promife, and hath been calling in the help of others. * I fay, we are apt in this cafe to fhew forth the froward- neis of our fpirits, which doth evidence that we look too much to the means : We think prayer fhould lave us^ and upon the \ik of means if the Lord doth not come hi,vye are murmuring ; Now theLor.d will teach us chis,to ufe the means,butnot to reft upon the means, but to reft upon himfelf, upon his arm for falvation,and upon his free grace, and nor upon any means.

Secondly, God hath this defign , when the condition of the creature feems to grow worfe and worfe afcer the ufe of the means, why th6 Lord do'fo notprefenrlyhelpit, is becaufe that he wli appear 4tfncba time when bis work of delive- rance will be most glorious. ,He will come in the moft feafonable time, when as deliverance fliall be moft welcome, and that is, at fuch a time when all means fail, when the creature bath tryed all mean* whatever : As the woman cbax ftad the

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•iffue of blood,flie went ii%m Phyfiuan to Phyfiti- an, and yet the worfe - Oh the cure from the hand of Chrift was welcome. And fo when the poor man brought his fon to the Difciples, he tri- ed all means, and the Difciples could not caft the Devil out ; Oh when all means failed ,that was the time for Chrift to ftep in. The Lord will then ap- pear at. fuch a feafon, when poor creatures are brought to the loweft ftate,when a poor foul faith, Lord we have ufed fuch and fuch means, but ftili worfe and worfe ; oh Lord we k#w not what t§ do y but ohy eyes are towards thee. Oh this is 3 time that the Lord will draw nigh to his people.

And therefore to reflect a littje^upon this; doth God make this to be the condition of any of you ? have we been under fome great affliction and burden, and fome great temptation , and have beenuflng all means, and ftillwe find it grow worfe and worfe according to our own ap- prehenfion, worfe after prayer then before, more temptations after prayer then before, more temp- tations after looking to the promife then before ? if this be thy condition, be not difcouraged, for this hath been the condition of many of Gods people. This was the condition of the woman of Canaan here before thee, fhe was worfe after prayer then before, (Vie was worfe after the Difciples had prayed for her,then foe meets with a flat denial, and Chrift faith to her, that he was not fcntjwt to the loft fbeep of the houfe of Ifrael, This was the condition of the woman of Canaany and yet the Lord Jefus he loveth this woman, and he had an intent jto (hew mercy to this woman,

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and to grant her requeft. And therefore if this be your condition, oh take heed of the Devils d. . xpi the Devils defign (as you heard before^ is to make you undervalue the means, and to drive you to defpair ; take heed of the Devils delign. And though this fhould be your condition, do not think the worfe of the Ordinance of God, do not think the worfe of prayer, the worfe of your du- ties, and do not think the worfe of the prayers of others, do not think the worfe of fearching the Scripture, and of applying your felves to the promifes, do not think the worfe of thefe things, it isthe Devils defign tamake you undervalue the means. And take heed thac you do not now caft away all hope, Satan will tell you that there is no' hope concerning you ; the fervants of God have prayed for you, and now no hope .• Oh know that that temptation vyill drive you .upon. the rock of defpair j but oh that you would look to God, and know that he hatha defign of mercy towards you, nay in this very thing that it is worfe and worfe with you, he hath a defign of mercy in it, he will-draw you off from retting upon the. crea- ture, and refting upon Bjeans, and the Lord will now teach you to reft upon rhimf elf, and God will come in when it fhall be nioft welcome. Oh therefore m fuch a condition we. thould fet faith a work, though to fence we jeem to be worfe and worfe, and deliverance further off then ever, worfe after prayer thenbefore prayer, oh yet we fhould fet faith a work, for faith will fee that de- liveranct is near% and conclude it, becaufe it is Gods way in which he walks 'towards his peo- ple. When the people of Ifracl were moft

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Eievoufly o(>prefled by the Egyptians, then the >rd handed out deliverance ; O foul , though che clouds do feem to gather, and it be darker I with thee then ever, yec lay, I will wait upon the Lord in his way, and I will be found praying ftill> and calling in the help (of others ftill. Oh than We might, fet faith a work, and we fhould fee that Gods falvation were neer. But I ihall pafs from this.

I#m ndt pntjntt to the loft fkep rf the houfe of Jfrael,

Chrift tells this woman that he cannot do it for her, becaufe it did not lie in his Commiflion, to which he muft be faithful, he could not go be- yond his Commiflion: What may we learn from hence ?

We may take notice of this Hiftorical Fropo- fition.

That 0Hr Lord Jefus Chrift in tithe did, he Med Hiftoricd by commiffto*, find kept his ejiufm his com- FroP°J<tlon< mftftin which he was faithful time.

. The Scripture holds forth, that he was/«tf of his Father, the Father fent him, and gave him* Commandment what he fbould do, and what hejhould ft>eak. And f Jefus Chrift iie was very faithful m obferving his commiflion, he kept his eye upon the work that his Father had given him to do, and in that work he was faithful. In every thing that Jefus Chrift afted, he looked to his Fathers rule, the corrttfiiflion that his Father had given him, See J*fc» 5.30. / can of my own f elf do nothing - 44 I hear I judge, and my Judgement is just? %t-

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eaufel feel^not mine own will, but the will of thi Father which hath font me. And as in the mattet of ]udging,fo in all other difpenfations Chrirt was pleafed to look to the will of his Father that fent him. I came not to d© my own will in that thing, but the will of my Father. And fo in John 6. 38, 39. For / came down, fr om heaven, not to do mine own willy but the will, of him that fent me, and this is the Fathers -will which hath fent me, that of Ml which he hath given me, I fhould lofe nothing, but fliould raife it up again at the loft day. As in his works of judging, fo in his works of mercy, Chriftkept his eye upon his Fathers will, he look- ed to his commiflfion, this is the Fathers will that I fhould lofe none of them,. but that I fliould give life to them ail, and raiie them up at the laft day.

Yea, in his very words, in: all Ckrift fpake, he kept his eye upon the rule, and fpake according to his Fathers will and commandment. Ifpeal^ not of my f elf, but what Ijxive heard of my Father, John 8. 26. \fp*ke to the world thofe things wh'ch I have heard of him, John. .12. 50. Even \ as the Father fold unto me , fo I fveaY. In all that Ohrift fpake,.. he kept his eye upon his Com- miifion. \

And as in all that Chrift .fpake, he" kept his eye upon his commiflion , fo in all ChriiY d'd ! As the Father gave me commandment, even fo I do, John 14. 3 j. ftill his eye was upon the com- mandment of his Father, upon his commifTi&n; And in obedience to that commitfton, he lays down his life, John 10. 1^. And Hay down my lifsfor the fheep, Ver. 18. T^o may* iaVeth it fsom mc, b.4t I lay it down ofmyfelf .• I have power

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to lay it down, and I have fower to take it again 3 this commandment have I received of my Fit- tbtr.

YeainChrifts motions this way and that way, his going to one place, and not to another, his preaching in one place and not in another, ftill he kept his eye upon the commillion of his Father. Sec Luke 4.43. 1 mwfi f reach the Kingdom of God t$ other fities alfo -y far therefore am Ifent. They would have kept Chrift with them, no, faith he, I muft preach the Kingdom of God in other Cities ; in all that Chrift did, he kept his eye upon his fathers commifsion, he looked -to his Fathers will, and that was his rule to walk by.

And the ground of it is this, bccaufe Chrift ypas found in the form of a fervant ; though he thought it no robbery to be equal with God, yec he took upon him the form of a fervant; though the Son of God, yet he was content to be a fer- vant, that he might bring about the great work o£ Redemption : Therefore God calls him the righteous fervant,2ty his knowledge fhall my righte* qhs fervant juftifie many^ Ifaiah 53. 11. And as Chrift was a righteous fervant, a faithful fervant* fo hekept his eye upon his commifsion. Now if Chrift had not done fo, if he had not a£ted all things according to the will of his Father, he had not been a righteous fervant, but he was his Fa- thers righteous iervantvand therefore he ever- more looked upon his commiffion, what was his Fathers will, and fo he applyed himfelf tc it.

And as in all other things, fo in this particular in the Text, of preaching the Gofpel, and Shew- ing u\QtQy firjl to the Jews and not to the Gen- tiles,

tiles, laninotfent^but to the left fheep of thehoufe of \frarfi 1 am fenc to ihcw mercy to the houfe of lfrttely ftill he eyed that work that was com- mitted to him, becaufe the fromife rvas made to them> the promife of the Aiejjias it wo* firft made to Mr ah am and his feed \to that Nation that came out of the loins of Abraham : And Chrift came to con- firm the promife that was made to Abraham and Ills Seed, therefore in this thing he obferved his Fathers order and his Fathers time; though his Father had a dengn of mercy to the Gentiles, yet he will (hew mercy firft to the Jews, and theft to the Gentiles • So that the Jews firft of all muft have the offer, and then the Gentiles ihall have their time ; Chrift eyed his Fathers will and dme,& therefore he applies himfelf to that work; But by way of Application. Vfe i. Firft, what caufe have we who are of the ftock of the Gentiles, who live in this time and in this Generation, toblels the Lord that We do live in that time when the partition-wall is taken down f there was a time when the Jews only were the people ©f God, and when Gods defign was to inew mercyto them; and there was a time when mercy feemed to be reftrained from the Gentiles; there was a time when Chrift muft not preach to the Gentiles, fo it was his commiirion then not to fhew mercy to the Gentiles at that time : fy not into any of there ayes of the G.entiksy and into any of the Cities of Samaria enter not. There was a time when rhe Gentiles were fhut out from mer- cy, when the word of life and falvation was re- ftrained from them , when the Lord gave this commiflion, go not into the my of the (jevtHefy

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oh how arc we beholden to free-grace ehathatfe broken down this wall of partition? that now fince the refurredion of the Lordjefus Chrift chereisno difference, but now mercy is freely offered to the Gentiles as well as to the Jews, for the wall of partition is now broken down; and oh how fhould we admire the grace of God in it ? we that were out-cafts of the Gentiles , finners of the Gentiles,that the Lord fhould ever fend to perfwade us to dwell in the Tents of Shem ; we we might have dwelt in the barren wildernefs every day, and never have been called, and that God {hould invite us to dwell in the Tents of Shem, oh the free grace of God to poor finners, that we live in fuch a time that there is not a re- ftraint upon the word of theLord,nor upon his fer- vants in Dringing his word to usGentilesloh we are engaged to theLord that it is our lot to ftand here!

And this may teach us to admire the unfpeak- V[ezt able and wonderful love of God that is let out to the Gentiles. I fay , we Should with holy fear ad- mire it, the Jews were the Lords firft bora, Chrift was fent firft to them , cheifly to them, they muft have the firft tender and the firft offer of mercy, the kingdom of God came firft to them, and yet behold now that word of Chrift is veri- fied, the firft fhdl he laft> and the loft firft ; they were the firftr and the Gentiles were the laft ': We were fout our, and a reftraint laid upon the Apoftles, go not into their Cities ; ah, but now the firft is laft, and now God faith, go not into the Cities of the Jews, go not to the houfe o£ Ifraely but to the Cities of the Gentiles. Oh the wonderful love of God,that the laft fhould be firft, and the firft laft, And

r »s>* )

pji 2; Arid oh how flibuld this teach us to fear before

the Lord, and to take heed that we donor pro- voke the Lord to deal with us as he dealt with the Jews ? I fay , take heed of provoking the Lord* take heed that we do not reject Chrift, take heed we do not reje& the reader of mercy, that we do not negle& the great falvation held forth to us, that we do not trample under our feet the blood of the Covenant, take heed that we do not refufeto hear and to receive the things cf our peace .- Oh this was that which provoked the Lord to caft off the Jews, when they caft orf Chrift and " would none of him* when they caft out the Lord of the Vineyard, when they would not accept of the glad tydings held forth to them, thert the Lord takes away the Word of Life from them, and fettt it to us, that the firftislaft, and thelaftfirft.

J our priviledges. We have the Word and the

Ordinances, Cjod deals not fo with every feople ; ah but let us take heed that we do not reft upon our priviledges as they did, becaufe they were the feed oMbraham,they had the Law,& they had the Covenantee Oracles of God, and therefore they refted upon them,& did not walk worthy of them, and therefore the Lord took it from them. Now take heed that we do not reft upon our privi- ledges, we have the Gofpel and fellowship with Saints, take heed we do not reft in them, but oh let us labour to walk up to them, receive Chrift in the Gofpel, and walk up to our enjoyments, •r elfe we may provoke the Lord to take away the kingdom of God from us, left the Lord fhould

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$y concerning us, turn not to thofe Cities, bue rather to the loft fheep of *heiioufe -oi-.ljrael .- Take heed of provoking the Lord by rejecting Chrift held forth in the Gofpeh . Fifthly and laftly, tec us keep our eye upon our commilfion, even as our Lord Jeius Chrift kepn his eye upon his commiflion that was given him of his Father. In all things as you heard, thrift was careful to eye what was the work that was gi- ven him in commhTi®n to do .-And oh that we might: learn to imitate our Lord jefus Chrift .* As the Father fent him, and gave him a commnfioh what he fhould do, and what he fhould fpeak ; fo Je- fus Chrift hath fent all his people inco the world, and given them a commifsion what they fhould do, and what they ftiould fpeak, and oh that we might eye more our commiflion, to fee what ■ is our work, and fee how we fhould work, for all is written in that commitfiori which God hath given us ; why; it is written in our. commitlion how Chriftians fhould carry in every condition, how they fhould carry in every place, in every imploy- ment, in every relation, how they fhould carry in profperity, and in adverftty* how to carry to friends,and how to carry to enemies,how to carry to them without, and how to. carry to them with- in : In every thing that doth concern us all that we fhould fpeak or a&,. fhould be according to the rule, according to that commifsion that our Lord Chrift hath given us ; our commifsion it is written in the Word of God, the Scripture, for the Lord faw how apt we were to forget our com-, mifsion, and how prone we were to iwerve from the rule, therefore the Lord hath taken card that. Q our

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ourcommifsion fhould be written, and here id this book this Word of the Lord, the Scripture, there is our commifsion, and there is what we fhould fpeak and what we fhould do, and how we fhould carry in the world, and how to carry in the Church and in the worihip of God, all is written in the Word : Oh that God would help us to keep our eye more upon the Word of the Lord. Our Lord Jefus would not act in the leaft, would not go from City to City, but as he had warrant from his Father ; oh that we might eye the will of God, the rule that is left us in the Word ; if this were done, it would prevent a great deal of evil, if Chriftians did eye their work more what they are fent for into the world, wherefore God fent me into this place,wherefore God fet me in fuch an imployment, in fuch a con- dition, oh this would prevent a great deal of e- vil, it would keep us from turning afide into crooked paths, if we did eye the righteous rule, what is our commifsion, and how we fhould fpeak, and how we fhould r.£l, it would prevent a world of fin, it would anfwer all temptations to fin ; if we were tempted to that which were evil, if we ciid eye our commifsion, we might fee that i his was not the end for which the Lord fent us in- to this world.

And if this were done , it would make us more fruitful, the more ierviceable in our generation, that is the greater! mercy andgreateft honour for ChriRians to be ufe.ful, nay this will make our fer- vice more Ierviceable, if we were more enqui- ring into our commifsion, what it is that the Lord would have us do, wherefore we were fent, and

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fore hath God fet us in fuch a relation, oh this were the way to make us more fruitful; therefore our Lord Jefus went up & down all his days doing goodjbecaufe he kept his eye upon his commiflion, he faw what was written of him to do & fuffer,and that made Chrift to fet about it willingly, that made him willing to go up and down doing good, and that made him to do it with delight ; when he was fpeaking to a poor woman, and endeavour- ing to convert a poor foul, he took delight in if, this is my commiision : Oh if our eye were more upon this, it would make us more fruitful, and would draw forth our hearts in the work of the Lord .• If I were fent to work this work and the other work, oh (hall not I labour with all my might to do that work for which I was fent into the world ? we lofe a great deal of Our work, be- caufe we come and go, and do not eye our com- mifsion.

And to fay no more, this would bring forth a great deal of fweet peace ; if men were careful to eye their commifsion, if they did but fee what is written of them, how they fhould act, oh this would bring forth a great deal of fweet peace ; What fweet peace would there be in all focietiesy if every man did but confider what is my work, and wherefore am I fent into the world ? where- fore am I fet in fuch a relation and in fuch an em- ployment ? oh if every one vtere careful, to walk by rule, oh what fweet peace might they have? if Magistrates were careful to mind their Work, what is the work that God fent me for to this place ? oh what abundance of fweet peace would there bz ? and fo in our Families,' what Q t peace

peace would there be , if every one would mind the work they were tent for ? Oh what is written for me to do as a father, as a Mafler, as a child , as a iervanc ? this would make you carry gracioufly, and increafe you: peace ; and how fhould God be honoured in our familier, if we would look to do our duty ! oh we are apt to enquire into others lives, wherefore was this man Tent } and what is his duty ? but oh that we might look to our own, oh wherefore hath Godfent me ? And lb in Church-focieties ; wherefore hath God lent me intofucha fociety? oh that I might do good, and that I might be fruitful, and that I might perform this and that duty, no, but that I might do good to the bodies of poor brethren, and to the fouls of brethren, to improve my talent ; oh it would be heaven upon earth,if fouls were thus enquiring what is the work for which God hath fet me here, and were mind- ing that work.

Yea in a mans own fpirit , how much peaee would there be, if we did act according to our commifTion ? io far as a man walks up to his com- milTion, peace would be upon him : As many as vealkby this rule, ^eaee be on himy Gal. 6. 14. As many as keep cloie to their commilTion , peace and mercy fhould be upon him ; oh that God by this would perfwade us to follow Chrift more , and to imitate our Lord Chrnl in this, in confr- dering what is the work we were fent for, and keep clore to that ; let us confult the word more, and fearch out our duty, what doth concern us, is written there , what we fhould fpeak and ac~t,' is written 3 oh that we might be feaiching the Word

of

C 197 )

of the Lord, what is our duty, and then give up our felves to it. It was a notable word fpoken by Balaam, %umb. 22. 18. And Balaam anfvered thefervants of Balaak^ if Balaah^ would give me his houfe fuR of ftlver and gold, I cannot go beyond the Word of the Lord my God, to do lefs or more. I cannot go beyond my commilfion, oh it was a notable fpeech, if it had been fpoken by a faithful man, he could not do it, though he had a mind to do it, God laid a reftrainrupon him that he could not : And fo for a gracious heart to fay, Lord I cannot, I dare not go beyond the command of the Lord, to do lefs or more, oh this were the fpeech of a gracious heart ; the Lord hath wcitten hi? commiflion in his Word what we fhould aft and fpeakv oh let us look up to the Lord, that we may have it written in our hearts, nay imprinted upon our hearts, and then we (houldbe able to fay as Balaam did, and that from a right principle , I cannot tranfgrefs, no not for all the world, I cannot go beyond my commilfion . '

O 3 Matth.

( i98)

Matth. 15. 24.

I am not fent ^ but unto the loji JJjeep of the houfe of Ifraeh

SERMON XL

Hofe tbatChrift was fent to (hew mercy unto, they are called loftfheep of the houje of Ifrael ; There were other loft flieep too among the (JW'VwjthatJefus Chrill was fent unto, although his prefent work while upon earth was with the Jews. We fhall clofe then with the truth that is before us , which is this.

That even thofe which Jefus Chrift was fent to , (hew mercy unto, before Chrift comes And, finds them , they are in a loft condition.

They are as far from God by nature as any other ; even Chrifts (heep, they that fhall ftand at Chrifts hand in the great day of Judgement , time was, when they were as far from God as any wandring

from

C *99 ) from God, they were loft lheep, they were as deep in the mire and dirt as any, as neer to hell and deftrucYion as any, as directly and fully under the wrath of God, confidered in their natural condition,as any ; and therefore the ftate and con* dition of thofe that the Lord in mercy finds, is fee forth unto us in Lukji^. by three parables, the loft fheepy the loft groat, and the loft fin ; fee forth by the loft {beep upon the mountains, a wan- dring creature, when it is once loft, it hath no difpofition to return home again ; and yet truly this was the ftate of every man, even of the Lords own people before Chrift found them.

And then fet forth by the loft great ; a groar, afmallpieceof money hardly found when it is loft; truly fuch is our ftate, and fuch was the ftate of thofe who now through mercy are, brought home.

And then fet forth by the loft fin ; the prodigal fon ftill in a more defperate condition, he was in a ftate of death, fo his father faith of him, in Luke 1 5. 24, 32. it is twice repeated, This my fn was dead and is alive, he was loft and is found. He was lofty and he was loft In a way of death and de- ftruBiony defpc~ately loft, if the Lord had non gone forth to 1 *k him, and if Chrift had nor, found him, he hau been loft for ever ; he was dead and loft,but through grace he was made alive.

But for the opening of the Point, we ihall de- monftrateittoyou.

Firft, that the ftate of every man by nature, it is as that of a loft fheep.

And then Secondly,we ihall (hew you human came to be loft, {

O 4 Aud

C 2CO )

And thirdly, in what refpect every man by na- ture, may be laid to be loft.

And then fourthly, what is therm fay and the danger, of that condition. All which will com- niend the grace of God and of Jefus Chrift , in seeing forth to feek and to fave thofe that were

ioft.

Firft , To make it evident to you that the Lords own people were in a loft condition, it ap- peareth. '

Firft, in that God the Father fent his Son Jefus Chrift from heaven to fiel^-poor finis , and to fave poor fouls. He fent his deareft fon out of his h,o- ibm into an evil world, to feek poor fouls ; Chrift came a great journey, a hard journey into an evil world , and oh the labour, and the travel, and *he wearinefs that he met vvithall in that his jour- ney!

» Now the end of Chrifts coming forth from the bofom of his .father, ic was to fee\and to fave poor finis- , Mat. 1 8. ii. For the Son of man is come to fave that, which was /oft. Now Chrifts coming forth to feek and to fave, makes ic evident that all poor fouls were in a loft condition, if they had not been ioft, there had been no need of feeking, if not undone, no need of far ng ; but Chrift came to feek and.ro hvz, therefore we were in a loft and undone eftare.

■>econdiy, it appeared] by the end of Chrifts fendlvg forth his fervants ; jefus Chrift hath fene jfprth his fervanrs in alj ages of the world : Of old his Prophets did rife early, and watched late , hs z w.ird (e^t forth his Ay pflles and his Difciples 1UW Li5 Mimile.s and fer vailrs , and he makers , them

C .201 ) them willing to lay forth themfelves in this work*, to bring home louls to Chrift ; the greac work of the Prophets of old, and Apoftles, and Minifters, and fervants of Chrift in all ages, is to bring home fouls to Chrift, that's the end of all their 'labour, travel and watching, and of all the expence of their time and ftrength, to find fouls, therefore it is a difcovery that poor fouls are in a loft condi- tion ; when a foul is converted to the Lord, a foul is faid to be founds and therefore before conver- fion it is loft , John i . 41,45,45. You read there of Chritts finding fouls , Chrift found ^ndrew , and ^/indrew finds Peter ; And fo when Phi Up was found, Philip findeth Nathaniel , and what was their finding, but their bringing home to Chrift ? intimating that before their converfion they were loft, and when brought to Chrift, then they were found, and never till then. Thirdly,and further,upon this account our Lord Jcfus Chrift did travel into the land of deathy he entred upon the Territories of death, he went in- to the grave, the land of darknefs, that he might find thole poor fouls that were led captive, that were held in bondage by death, that thorow fear of. death, were all their lifelong fitbject to bondage* therefore Chrift did travel into that dark land, that he might bring fouls home to himfelf, that he might redeem them from the power of death, and from the power of the grave, and from the power of the Devil : This is a difcovery that poor fouls even thofe that Chrift redeemed, they were in a loft condition, loft, and miferably loft, fo loft as they could never have found the way back.

Qneft.

C 202 ) H r ' QHeft« Bfttfecondly hw come we to be in this loft

in this left Anjw.. I anfwer, ic began m Adams going out ejfate. from God, there was the beginning of the lofing of all the world ; when Adam went out from God, when he forfook the Lord, and would not make the Lord and his Word to be his guide, but took the Serpent for his guide, andliftnedto the Serpent rather then to the Lord : In that firft ad % of difobedience ^Adam was loft, and all his pofte- % ricy was loft, for the Covenant that God made with himr it was for nirnfelf , and for all that thould come out of his loins, he ftood as a com- mon perfon, and reprefented all the world ; and fo when he went out from God, by diiobedience, he loft himfelf and all hispofterity, he carried all mankind with him,when he turned out from God, all his pofterity went out with him into a wil- dernefs, he fet them at a diftance from God in a loft condition.

But Secondly, man loft himfelf more by actual tranfgrejfion ; men are loft in Adam, but they lofc themfelves further by their own actual tranf- greffions, and going out from God ; every fin that men and women do commit, doth fet them at a further diftance from God, and lofeth them more and more, fo that the further a man goes in fin, the more defperately is he loft, every ftep r in fin fets him further from God i As a man that is once loft in a wildernefs, that is out of his way, the further he goes, and the fafter he goes, the more he is loft, the further he is from his way, and from returning. And fo men fet themfelves further and further from God by their actual

tranf-

( 203 ) rranfgreflions, and fo willingly they do lofe them- felves.

Thirdly, there are fome that are ftill more de- fperately loft , and that is by their rejecting of fori ft) and refuftng the ever I aft in g Gofpel, and re- i'ufing the tenders of life and faivation made by Chrift, loft in Adam) and loft by actual tranigrei- fions ; ah, but there are fome that are more mile- rably loft, and they are fuch as have rejected the everlafting Gofpel, fuch as will have none of Chrift, but havefhut their eyes and will not fee that light that fhould lead them out of their loft condition, in 2 Cor. 4. 3. lakh the Apoftle, If our Cjofyelhe hid) it is hid t& thofe that are loft. When the Gofpel comes to be hid, when men fkut their eyes, and.willnot.fee it, and will not •embrace it, then God in his righteous judgement gives them over to the Devil, blinds their eyes that they fhall not fee ; they are ftill more fear- fully and defperately loft.

But Thirdly, let us enquire in what refpett e- Inwhat u- very man living may be faid to be loft before fPe?fP00Y Chrift find us. Every man by nature fo long as be &^^ is in his natural condition, till Chrift find him dxi&beloftl bring him unto himfelf he is loft both to God, to himfelf, and to others.

Fitft, he is loft as te God ; it appeareth thus.

Firft of all, in that the Lord doth nn own hint) fr'om fouls Chrift doth not own him, neither can he own him aYeW^ him before the world ; though afoul belong to toGod^ Gods Election, yet till fuch time as it be brought home to Chrift, till it make a good confeifion q£ Chrift, till it be renewed by the Spirit of Chrift ; Ged doth not own a man or woman till fuch time

as

(204 )

as they be brought home to believe in Chrift, there is no mark of fheep upon them ; Gods mark is not upon them, though they may be fheep tin refpeft of Gods Eternal Decree, but his mark is not upon them, till they hear his voice and be- lieve in him ; fo that the Lord doth not own them, and fo they are loft as to God.

Secondly, they are loft as to Gody in that they h*ve not the true knowledge of God in that eftate ; I fay a poor foul in an unregenerate eftate hath not and true faving fpiritual knowledge of God, he knows not God and Chrift, which to know is life eternal ; there is no knowledge of God and Chrift, there may be fome notional knowledge, but no fpiritual knowledge of God and Chrift, there is no right apprehenfion of God, a fancy of God, but no right apprehenfion of God, either men think that God is like themfelves, or they think that God doth connive at their evil wayes, or that God doth approve of them ; thott thought ft that I was like thy fclf ; or elfe they look upon God as an implacable God, as one that will not be reconciled, and fo they have no true knowledge of God, no knowledge of God, as he is in Chrift Jefus.

Thirdly, as they are loft to the knowledge of God, fo to to all communion with God. A man in his natural eftate, he is loft as to communion with God : The Apoftle fpeaking of the condition of the Gentiles, and thofe that were now Be- lievers, as it was fometime with them before they did believe, and he faith, That at that time they were without Chrift , being aliens from the common-wealth of Jfrael, and ftr angers from the

O-

( 20i|)

Covenant of promife, having no hope, and with- tut God in the world, Ephef. 2. ii9 12. that was their eftate to be without Cjed in the world, no communion with God, no fellowftiip with God, God is not in all their thoughts, God is not before their eyes. Tea the fool hath faid in his heart there is no Cjod ; there can be no communion with God, nofel!owftiipwithGod,andfoina loft e- ftate.

A man in his natural eftate is loft as to the fer- vice of God, he can do nothing that may be ac- ceptable to God, folong as he is in his natural condition, not fit to be intruftedwith any thing that is holy and fpiritual,but he mars all, hefpoils and defiles all that he taketh in hand ; fo that God hath no glory, God lofeth all his glory and all his honour, and thofe rents that are due to him from the fons of men, fo that you fee a man in his natural eftate is loft as to God.

Secondly, a man in his natural eftate is loft A foul in as to himfelf, in that he can have no true hope , no his natural lively hope toward God, fo long as a man is out eJ*aJ? "J°fi of Chrift he is without hope. The time was, faith t9 e " theApoftle, that you were without hope ; its true there may be a falfe hope, there may be fuch an hope as Job fpeaketh of, that maybe like the Spi- ders web ; a wicked man may have hope, but he hath no true folid ground for his hope, he cafts his anchor, but it is not upon the rock he builds, but there is no foundation for his buildings, and therefore his hope will not hold , his houie will fall ; there can be none of that true and "lively hope that is begotten by the promifes, that is the fruit of (Thrifts Refurre&ien, fo that a poor foul

out

f QC6 )

'Chrift, is in a hopelefs condition : Mife- \ iHn a hopelefs condition.

man in his natural eftate, is loft as to him- felt> ) is that tbtrt is nodifpojition in him to re- turn. No portability for him to find the way out of that eftate, therefore he is fee forth by the wand ring of a loft fheep, the loft fheep feldome or never i .rids the way home again ; and fo is eve- ry man by nature loft, fo that he cannot find the way to return. Mrnin his Thirdly, man in his natural eftate is loft as to natural e- others^ till Chrift rinds him. Others can have no flateis kj. knowledge of him that he is one that belongs to

thcrs°" ^jOC* ' l^cy cannoc iu^Se> tney cannot conclude, that he is one of the loft fheep; though he may belong to God, yet others cannot have the know- ledge of it, and himfelf cannot have the com- fort of it, fo that he is loft as to others.

Secondly, he is loft as to others, in that there is none can help him out of that loft condition, as he cannot help himfelf, fo there is no other can help him, there is no Angel can help him, none of thefons of men can help, none can fave his brothers foul, none can redeem it, none can find a loft fheep and bring him back, none can lay him upon his fhoulder,but Chrift who is mighty to fave. So that you fee this is the ftate of every man by nature, even thofe that are Chrifts fheep, that are given to Chrift, till they be brought into Chrifts fold, they are in a miserable loft condition. Ihe larger But fourthly, to (lie w you the danger of this of a loft e- eftatCi it is dangerous in refpeci of the way. The jwe. my enact every man is turned out unto, bein^ once/ Idft, he is loft in a dangerous way,ic is a iafi^ wayy

and1

( 207 ) and that is dangerous, every man that is loft, he i* loft in a dark way, the way of fin, it is a way o£ darknefs : The Wifeman faith of the firmer, he \jior9s not whither he goes ; his way is the way o£ darknefs, he is loft in a way of darknefs, and fo he knows not whither he goes.

And as it is a dark way, fo it is z filthy way, it is a miry way, that a poor finner is loft in ; a way where there is nothing but dirt , that when a poor creature falls, he defiles himfelf, is woful- ly defiled with fin which is the greateft defile- ment.

And it is a flipper y way^nd that maketh it more dangerous ; the way that we are loft in, ic is a flippery way, and fo flippery, that it is not pof- fible for a poor creature to keep his feet, he fal- eth every day, yea he falls and falls, and bruifeth himfelf by his falls.

And as the way it felf is dangerous, fo there are many dangers in the way, there is a Lion in the yf ay , and there are fiery Serpents in the waj4 The way of Ifrael in the wildernefs, was a dan- gerous way • truly this is the way that all Adams fons and daughters are loft in ; where the Serpent Iyeth, the Lion alfo, the old Serpent that watcheth to fright, anddeftroy, and devour .-And oh the pits that are in the way, and the fnares that are in the way, and. the enemies than are in the way 1

And further, the way is fad in refpecl 'of the end of it, Tke way that we are loft in, it is a way that doth lead to deftru&ion, the end of the way is death, and it is not potfible for a man to mifs the pit, and to mils definition and death, if the

Lord

(2C8J

LorcHothnot helf>himout of the foray." fiverf (inner that is loft, he will go further and further irr this way, till he comes to the end which is death; unlefs the Lord help him out of the way, unlefs the Lord order it fo, that he cannot find his way, he ceafes not till he comes to the end of his vvay, which is death.

And it is the more fad and dangerous* becaufe that a poor creature hath none to help him, none to ftarid by him, fo long as a man is out of Chrift, till Chrift comes and finds a foul, none comes to take care of him, and help him out of this dark vVay, none to protect him, none to guide him, none to go before him, none to difcover the pit and fnare to him, none to uphold him and keep . him from falling, none to ftand by him in this fad and dangerous way.

Applicati- You fee the Point opened, a little by way of Application, and fo conclude.

Vfei. Firft of all, it lets us fee that there are many that may be Chrifts fheep, though for the prefenc they be loft, yet many that we look upon as left-, may be Chrifts fheep. For although it is true,' we cannot own them, till they have the mark of Chrifts fheep upon them ; Saints cannot own them, for God himielf doth not own them vifibly before the world , till they hear the voice of Chrift, ah, but yet they may belong to Chrift,' and may be his fheep, though for the prefent they may be loft ; I have other jheep faith Chrift, I have other fheep that I mil bring in ; they are' my fheep now though poor wandring fheep , though loft in a wildernefs,yet they are my fheep> and they (halt hear my voice,and I will bring then^ into my fold. There-

C 209 ) *

■ Therefore this fhould teach us not to mourn as men without hope (astheApoftle fpeaketh in another cafe) not mourrias men without hope for the dead ; fo when we look upon Friends and Re- lations, and cannot but judge them for the pre- fent in a loft condition ; we may mourn, and we ought co mourn, but not mourn as men withouc hope ; for they may belong to Chrift, and Chrift. may bring them in,though they be not yet brought in ; therefore we fhould not give them up for defperate, though they may <be gone very far frortf God ; though they have gone a great way from God, yet give them not up for defperate : Chrift: hath other (heep then thefe that he will bring in ; and know, that the Lord is able to bring them in* though they be gone farfrom God, and far froni^ his way,, yet God is able to bring them in ; the great Shepherd is able to finde them, and to lay them on his fhoulder, and able to bring them into bis Fold: and therefore we lliould not be hope- lefs, but ftili be found waiting upon God in the ufe of the means ; if we fay there is no hope*- then we give over the ufe of the means : Hope, ftill* and wait upon God in the ufe of the means, cry to God in their behalf, wait upon the great Shepherd, that he would go forth to feek and to fave. • • . .

: And we fhould labour to carry fo towards all friends,' and neighbours, and relations chat are for- the prefent oppofite to God and his waves* thac- we may gain them ; they may be fuch as Chrift &

may bring in; Chrift's Sheep were loft, fa were we, and fo. were they j and therefore take Jbced that we do not fee them off from Chrift2do nothing

P 19

C 210 )

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

( r Secondly, It lets us ice the fad condition for

^ 2* the prefent of thofe that; do not believe in Chrift. 0 1 that all iinners would confider their fad con- dition : Truly it is a loft eftate that every (inner is in, and that is a fad eftate, for a man to be loft; * loll to God,and \ol\ to himielf,and loft to others ; yea fo loft, that he is altogether ufelefs and unfer- viceable ,. neither profitable unto God nor man ; yea fo loft, as he is in a hopelefs condition^ have no hope : Truly there is not any Tinner tha goes on in a way of iin, that hath any true ground of hope ; anckhat is a fad condition which is a help- lefs condition ; helplefs in refpec"t of the crea- ture, helplefs in reipect of himfelf, helplefs in re- fpect of all men ; and oh 1 it is a dangerous way, O that iinners would think of it ; for a man to be loft in a dark flippery dirty way, for a man ro be loft in a wildernefs to have none to guide him,no friend to comfort Lim, none to help him out, in a

; vaft howling wildernefs, compailed about with

cifmal darknefs, it is a (ad condition, efpecially when there are wilde beafts in the wildernefs, and every ftep that he fets he treadeth on a Serpent, and a Lion in the way. O that God would per- fwade iinners of this their loft condition ! to be loft, and thus loft, is a tad eftate ! yet this* is their miiery, and men arc not fenfible of ic

And it is more fad, becaufe it is the foul that is loft : and 0 1 what would it advantage a man or woman to gain the whole world, and to lofe their own fouls ? What ever flight thoughts' men

er

f2H)

or women have of their precious fouls that lodg- eth in their bofomes, it is of more worth then ten thoufand worlds ; now for a foul to be in the wil- dernefs, a foul to be in the dark, a foul to be in the midft of Serpents and Lions, O it is a fad e- ftate and condition : the Lord open the eyes of. men and women to fee into this their lad condi- tion.

Thirdly, Are poor creatures by nature in a loft Vfc J I eftate and condition ? O that they that are loft would hear the voice of Chrift the great Shep- herd J Every man is loft before brought home to ( Chrift ; and O that poor loft fouls might hear the voice of Chrift this day ; here is glad tydings 0 that men would receive it r The Son of may- . am % p fek. mA t0 (ave t^oat which vas loft. He , is glad tydings to you that are in a ldft cofldii oi • O that God would bore the ear of th this voice of Chrift ; it is the Shepherd that cry- eth after you, O my fheep return to me, I am come out of be; yefl to feek you, and to fave you, and I am now gone forth in the miniftration of the Gofpel for this purpofe : O that poor loft fheep wo. Id hear the voice cf the Shepherd, and would r jive the glad tydings that he brings ! either men are fentiole of their loft eftate, or they are hot : there are fome that are loft, yea many, and they know it not ; but it is more fad for a man that is loft, and will not be perfvvaded that he is loft, but ne hath a good opinion of his way ; fuch a man goes the fafter, and rideth the fafter, and he will the fooner be at his journeys end.

Now to thofe that are loft and know it not, lee

me fay unto you$ that the Lord Jefus doth at once

P % hoW

( 212 )

hold forth both your danger, and the remedy a- gainft that danger ; Chrift doth by one word hold forth to you, that you are loft ; and he doth hold forth to you the way by which you may be faved from that loft eftate ; you heard that he was fent to the loft jheepof the Hcufe of l[raely and to the loft fheep of the Gentiles too, though ChriiVs prefent work was not among them ; but now Chrift fends to the loft fheep of the houie of the Gentiles as to the houfe of Ifrael ; and by his word he would convince you that you are loft, and doth difcover to you the way to ccaie out of that loft condition by believing ; 0 that you would hear the voice of the great Shepherd that comes forth this day, andgives you an invitation to re* turn.

But there are fome that are fenfible of their loft eftate ; O they fee it, and they know that they are loft, and therefore they look upon themfelves as the moft miferable creatures ; well, here is glad tydings for you this day, The Son of man i* come t° [eek^andtofave what is hfl • You fee your con- dition to be a fad condition, and you fay it is loft ; and what ever it is it can be but loft ; why the Lord Jefus he was fent on purp6fe to fave that which was loft, it was the work that Jefus Chrift was fent about, the great thing that was put into thrift's Commiffion, the great work that his Fa- ther put into his hand, to fave what was loft : Now therefore look to the promifes of God, yea that gracious promife in Ez.el^. 34. v. 16. I will feck that -which was lofly and bring again that which was driven awayy and will binde up that which was bro- ken, andyill firengthen that which was fick; This

promife

( 31? )

promife it concerns the poor loft (keep, how he will feek them,and fave them,and binde them up 5 O behold there the readinefs that is in Chrift to finde them ; and indeed, Chrift hath the greateft care of fuch poor loft llieep. If a man hath * hundred {he ep> and one of them be gone afiray7 dat& he not Uave the ninety and nine, and goeth into ibc mount ainS) and [eekjth that which is gone aft ray ? He goeth forth to feek the one fheep that is loft; you being that one loft iheep, and you looking up- on your own condition to be loft, and you are fenfible that none is fo loft as you, he will leave the ninety and nine to feek you : And therefore hear the glad tydings of your Shepherd, he cometh forth to feek you,be you willing to come to Chrift, and O ! what joy will there be in heaven at your return ?

Fourthly and laftly, It lets us fee, andO that Vfeq. we might, fee ! the infinite riches of the grace of God in Chrift to poor hnners ; O I here is grace indeed : What rich mercy was that, that fent ouc Jefus Chrift to feek loft /heep ? O I that we mighc conilder a little of the greatntfs of this grace of God, the exceeding riches of it, that the Lord fhould fend forth his Son Jefus Chrift to feek loft fheep. O 1 confider what worthlefs creatures we were, how unufeful and unprofitable both t» God and man ; nay, the Lord faw how little ufe- ful we fhculd be afterward, how little we are able to return to the Lord for this his great mercy ; yet the Lord fent forth his Son to feek you.

And confider, that this was at fuch a time when

we could never have returned to the Lord, when

vye could never have found God 5 though we had

P 1 ftugfc:

fought him, we could noc have found him ; if we had had any difpofition to have fought after the Shepherd, we could not have found him ; no, by all our fearching we could never have found him. And then when it was fo with us that we could not tfnde the way to go home again, that he fhould fend Jefus Chrift to fhew us the way that he makes, by the Shepherd to lead the wandring fheep home ; O free grace ! If the Lord had lent forth the leaft Angel of heaven to have fought poor loft finners, it had been mercy ; but that God fhould not commit this work to his fervants, but give a Commiffion to his Son, and make it his great work to feek poor loft fheep, O great love ! nay, when we could not finde God, and when An- gels could nor have found us if they had fought us ; herein is the exceeding riches. of g'race,Nay, it was at fuch a time as rhe Lord might have fenc his Jufiice to have found us out, God might have fen: rhe Avenger of blood after us ; the Lord might have ^t all our fins upon us to have found us our, they might have followed us as fo many Avengers of blood ; O that at fuch a time God fhould fend Chrift to finde us our, after all our fin- ful wandrings fom God ! that he fhould make his Son to come and feek, O infinite love !

And therefore let me ipeak to thofe that have received this grace : Hath the Lord found out your fouls ? Hath Jefus Chrift found you out in your \v.:drings, and through mercy brought you: home to God? Hath he brought home any poor foul ro believe inChrift,and rogive up it felt fully $nd for ever to Chrift ? O 1 be thankful for this slid labour to wall; worthy of ir,<n I ftudy

to

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to know what is your duty now 5 you that are thrift's (heep, and were loft, O ! what is your^ duty ? Chrift hath found you, furely ioaie duty you owe to Chrift.

Why, this is our duty; It is our duty now totoeDuty feek, Chrift y to feek much faith in Chrift 5 if Chrffif 'M* hath fought us,and took To much pains ^ feeking^S jt,^ us, that were not worth the feeking after, 0 1 how/^j. rtiould we lay forth our felves to feek Chrift ?q);itv i. Seek him every day, feek much of Chrift, feek his face evermore, feek more of Chrift every day : Chrift fought us when we were not worthy, and {hall not we feek him who is infinitely worthy , who is the defire of all Nations ?

Again, It is our duty zofeek^ethers • Chrift hath found us, it is our duty to feek others, to pity the flieep that are loft,that for the prefent are in a loft eftate and condition; take fome pains to feek them according to your Talent and opportunity : O take pains to feek others .• Affoon as ever Chrift found Andrew, Andrew he findes Simon Peter ; O ! Come ( faith he) and fee Chrift i I fay, if Chrift hath found us, let us labour to finde others, labour to bring them to the knowledge of Jefus Chrift, the great Shepherd : The Lord gave a Commandment, Bent. 22. 1. That if any man faw his neighbours Oxe or Sheep go aftray, he ijhould pity them, he ihould not hide himfelf from them, but he ihould pity the poor loft fheep, and the loft Oxe : Doth God take care for Oxen? Doth Godtake care for Sheep ? That a poor loft Sheep be brought home to his O.vner ? And that a poor loft Oxe be brought home to his Owner ? And doth not God take more care for poor loft fouls ?

P a. And

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And is it not a more acceptable work to bring home loft fouls ? O pity poorloft fouls, tell them i of Chrift, fhew them the way to Chrift, and know that if you {hall be an inftrument in the Lord's hand to bring home a Joft foul to Jefus Chrift the Owner , O it will be fervice very acceptable to

God your Father.

Duty 2 . Thirdly,If Chrift hath found us,then we ftiould ; 'lofe no opportunity of honouring him ; Let us

know that we are the Lord's* we are not our own any longer, but engaged to be the Lord's, fought put by Chrift, and laved- by Chrift, and brought from a wandring condition, and loft in awilder- nzfsy and yet found by Chrift in this wilderncfs condition; O let us know that we are engaged for ever to be the Lord's.: therefore let not Chrift's iheep Jofe any opportunity of doing fervice to Chrift, take heed that we do not lofe any opportu- nity of being profitable to Chrift, - bringing honour N to Chrift in our generation, for that is expe6red by Chrift the Shepherd : So Paul did engage for Onefimus in the Epiftle of Philemon ; Qnefinws he was a poor run-away flieep,- P/w/he findcs Oncji- whs^ axd he brings him home to Chrift, he was it** ftrumentalin-hisconverfion, and he fendeth him to his Mafter, and he tells him, that now he will be profitable; before he was unprofitable^ hut now he will be profitable to thee and to mey and to Chrift be- fore unprofitable : A facep is of no u^q when loft, but when its found, then it is profitable ; and h if the Lord hath found our fouls, O that we might do all we can to bring honour to Chrift, and lift up his name in this our generation, for Chrift hath nd us fqr that eiv).

Fourthly,

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Fourthly, If Chrift hath found us, we fhould j)Htj 4, be content to lofe all we have for him ; Let all go for Chrift, it matters not what we lofe for Chrift, if Chrift hath found us : If God calls for our e- ftates, let that go ; if Chrift hath found us, we have that which is better then a great eftate : ic had been more fad if God had taken away our eftates from us before he had found us, but if the Lord hath found us, though we lofe the world, there is good caufe we fhould be content ; what God calls for, let it go, we fhould be willing to lofe our eftapes, our credit, our name, for Chrift hath found us ; if we cannot walk witfr Ch:ift,and do the fervice Chrift calls us to, but we muft lofe eftate,and credit, and name, why let all go,Chrift found us, and we fhould be willing to lofe our lives for Chrift ; and know, that it fhall not be loft, but what a man lofes for Chrift, it fhall be reftored him again.

And flftly and laftly, Let us take heed that we ~ do not go out from Chrift any more ; O ! what an ' *' engagement lyeth upon us to keep clofe to Chrift? O I What pains did Chrift take to feek us, when wandring? And what pains did Chrift take to bring us home ? 0 1 Take heed of wandring in the ways of 6n, for it is a dangerous way,and therefore take heed that we be not found wandring; let us la- bour to cleave to God, and keep clofe to Chrift ; let the fheep hear the voice of Chrift, and follow him where ever he goeth ; keep clofe to Chrift in every Ordinance, in every Trflth ; take heed that we go not out from Chrift, for that will be fadder then all that hath gone before; that loft fheep whom Chrift hath found, foould gO'intothe wil-

dernefs

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dernefs again, dark waves again, and defile fyour felves again,0 ! this will go to'the heart of Chrift; and therefore Brethren, what need have we to watch ? O ! let us watch over our own hearts, if Chrift hath found us,and breught us home to God, O let us watch over our hearts and waves, that we go not out from Chrift ; O let us watch, and let us cry to the Lord, that he would watch over us, that we may not go out from him : O! let us beg of him that he would put his holy fear into our hearts, that is his promifejO beg of the Lord that he would make good his Covenant, that we may have that hely^fear in our hearts, that may keep us for ever from wandring and going out from Chrift.

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Matth. 15. 24.

1 am not fentjtut unto the loft jheep of the houfe of Ifrael.

SERMON XII.

Ere is zfecond Trjal of this womans Faith, as I told you when I opened the words. Chrift had tryed her faith by his filence, and now by his f peaking a fad word, / am not (ent but to the lost Sheep, &c. Wherein he holds forth, that there a certain number that he is fent unto, a certain company that are given to him to be his fheep, and that he can fhew mercy only to fuch ; they only are in his Commiifion,ana he cannot go beyond his CommitTion ; they whofe names are written in the book of life, their names are written in Chrift's Commiflion ; / am not [ent but to the loftfheep. Here is a great tryal of this womans faith, and fhe is put upon it to make out her EUttlon ; here is a trjal concerning hzv'EUttl- on7 whether flie did belong to God or no.

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So then the Dollrine is this :

&oBnne. That the Lord is pleafed fomtimes to exercife his people with many temptations about their Election.

That was t£e great tryalthat this woman was now put upon. In the opening of the point it will be needful to {hew you,

Firft, ' That there is an EleSti$n ofCjod.

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

Thirdly, I {hall {hew you that this Doctrine it felf, it hfu!l of fweetnefsy and unfpeakable comfort to God's people.

Fourthly,' I {hall {hew you, that God's own people may meet with many Temptations both a- bout the decmne of Election, and concerning their own election in particular.

Firft then, That there is an election ofCJod^hich is a glorious truth of the Gofpel, and it is needful that it fhould be known : Let us enquire what ele- ction is. llitiion h ** aH ^ 6f God's good pleafure from eternity \

iefcribed. whereby he made choice of certain perfons, that he might make them holy and happy through Christ Jefus unto the glory of his own grace. Take this as a defcription of Election; where you have

Firft, The effcient caufe, that is God> it is an a£l of God ; and you have the nature of this All. i. It w&s an alt of his good fleafure. 2. It was from eternity, i . It was an Act of his good plea- fur e ; rhere was no moving ciufe at all in the crea- ture why Gocl did love it and chufe it ; no impul-

five

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five caufe was found ©ut of (Sod's own bowels,no- thing in the creature, nothing out of bimfelf," it was an A& of good pleafure.

z. And this was from eternity ; what ever was done in time, it was purpofed from eternity ; they are chofen before the foundation of the world, blefled of my Father before the foundation of the wolrd;it was from eternity thatGod did thus chufe and fet his love upon poor creatures. You fee the nature of it.

Thirdly, In the defcription you have the Sub- jects of it, who they were that God did chufe from eternity : Why, they were certain yerfons^ a cer- tain number of perfons that God fet his love upon freely ; and amongft thofe fometimes in Scripture, Chrift is faid to be the firft that was chofen ; he was the head of them, he was the foundation oi the building, therefore he is called chofen of God :. Difallowed indeed of men, but chofen of God, and precious, i Pet. 2.4. the Apoftle faith of Chrift y he was a chefen precious foundation ftone.

And as Chrift was chofen to be Head, fo there was a certain number that were chofen to be his members ; a certain number kaown unto God, thac fhould fill up the body of Chrift 5 for God's Decree is not an uncertain nnumber, orconditi- nal proportion (as fome conceive) that whofoever believes fhall be faved ; fome make no other de- cree of God but this, \that vehofoevrr believes fhould be faved, but he did not purpofe any particular perfon, but whofoever believe fhall be tayed : Truly that decree is no decree, if there were no other decree but fo,that whofoever believe lhould be faved, and not decreed certain perfons, then k

were

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were pofTible that no man nor woman at all {hould be faved, if God did not determine fuch and fuch perions, but onely fuch as believe {hould be fa- ved, then I fay, there is a pollibility that none at all (hould be faved ; it is true, that is the way of the declaration of God's grace, that whofoever believes is faved.

But fourthly, We have further to confider, what is the end of Elettion ; wherefore did God chufe certain perfons ?

There is a two-fold end, Firft, In refpecl: of the creator*. Secondly in refped of God. In rejpett of the creature ; this was God's end, that fuch creatures {hould be made holy axd happy > that they fhould attain to eternal life, which eter- nal life begins here in holinefs ; and that is eter- nal life, to know the Father and the Son ; that is the end for which God doch predeftinate, that they might be holy through the fanc-Yiri cation of the Spirit,and that they might be .blefled and hap- py forever.

But in refpeEt of 'God ', the great end of Election, it is thtprarfeof his own grace, that fo they that {hall be faved, they may for ever admire and ad- vance that rich and free grace of God towards them,that chofe them fo freely,when as they were fo vile ; this is the end of Election.

Fiftly, We may confider the means by which God do:h fulfil and execute his Decree of Electi- on : The means of executing his Decrceyiz is (thrift Jefa as Mediator ; he chofe fuch and fuch,to bring them to fuch and fuch an end by fuch means , by Chritt Jefnsj and by Faith in him ; Ghrift as Me- diator

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diator he is the caufe of the means of God's exe- cuting and fulfilling his Decree, though not the caufe of Election, but the caufe of the means of God's executing and fulfilling his Decree, for God would fave them no other way but by Jefits Chrifi ; inEphef. 1.4. you have thefeall toge- ther. Recording as he hath chofen us in h'tm^before the foundation ef the world; that we fhould be holy and without blame before him m love : Here you fee it is an A£t of God from eternity ^before the foun- dation of the world -y and at v. 5 . you may fee it is an A61 of his Free Grace ; According to the good pleafure of his will, v. 5 . He was not moved there- unto by any thing in the creature ; no, it was ac- cording to the good pleafure of his will r And you fee alio the feveral ends for which God hath cho- fen, v. 4. in refpect of the creature^ the end is, that we fhould be holy ; and at v. 5. that we fhould be happy , and attain the inheritance of children 5 and the great end of all is in v. 6. That this way be the praife and glory of his grace : And then there is the means by which God doth execute this De- cree, v.q.He hath chofen us in him, before thefoux- dation of the world : So that you fee formhing of this great and wonderful myfterie of Elellion in this place.

But there are two things further which I flhali infift upon for the clearing of the Truth to you ; in the opening of which, I fhall meet with thofe. things that are moft of all obje&ed againft this Truth.

This A<ft of God from eternity, it was x. Ahfolute. . ■

z. Immutable and V ^changeable,

Then*

C 22+} _

There are thefe two general heads, which will dear, up much of the minde and will of God in this Truth ; i . God's Decree is abf&lute and fr\e : 3 .It is unchangeable.

Firft, It is abfdnte and free , it doth not depend upon any thing in the creature , ; God did noc chufe, becaufe heforeCaw men . would be fuch and fuch y he did not chufe any, becaufe he forefaw they would believe, (as fome imagine) he did not chufe any becaufe he forefavy they would be holy i his derree,and choice,and Iove,it was not ground- ed upon any thing in the creature, for the Lord he hath no fuch refpeft in his choice y you may fee, what is faid of Efan and Jacob in Rom. $. 1 1 , The Apoftle is there treating of this rflyfterie, and he doth there let us know,that it is free and abfolure, and doth n|t depend upon the work or worthiness of the creature ;For the children bsing not yet, born , neither having done t y good or evil, that the purpafe of God according to cle&ion might ft and; not o\ [works , but of him that calleth :, v. ii„ It was faidun* to her , the elder (hall ferve the younger, v. 1 3 .As it is written, Jacob have I loved, but Efau have I bated. Before they had either done good or evil, God made choice of Jacob ; God did not chufe him becaufe he forefaw he would be better theta his brother Efau ; no, Efau and Jacob were all a- iike unto God ; nay, if there were anyprerrmi? saence, Efau had it ; he was the firft born-? and 19 as not Efau Jacobs brother? faith God>7«" / hvei Jacob, Ma\. 1.1,3. and I hated Efau: I havebeftow.- ed fpecial love upon Jacob 9\ch upon Efau : Not that God hates the creature without fome confe- deration; bile hating here is toftiewa left love;

Chrift

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fail -have chofen you, and ordained jot* that tot* fbouldgo and bring forth fr mt. Ton have not chofen me, that i?,you have not chofen mzfirft ; and fo m 1 John 4, 19. We love him, becaufe hefirfl hvei us : Now if God did chufe upon any forrfghc of faith or works,thenGod did n<>t love us Erft ; for if God did confider men as believers when he chofe them* why then if the foul believed before God chofe, it chofe God firft, which is contrary to the Scripture.

Fourthly,The Scripture holdeth forth that there is Tome that are ChrhTs iheep, that are known to the Lord, though not known to themfelves ; and therefore it is God's free love to them t© make? them iheep ; but when they believe they (hall know that they are fheep ; but they are fheep be- fore they believe, but when they believe, they jQiall be known to be fheep, John 10. 16, And other (heep I have which are not of this fold ; then* alfi I mutt bring, and they fball bear my voice,and> there. (hall be one fold, and. one Sh.epherd.My Fathers

I love hath made them fheep ; and becaufe they are fheep, they fhall hear my voice, and ihafl believe in me. • -..-... ,

Fiftly, there is one argument more to confirm the truth ; It fo be that God did chufe upon fore- feen faith or works, or becaufe he Jaw that there was a- Jy 'ity.in the creature to perform or not; 1 fay^ifGods decree were a conditional dscree^then God faw that the creature were able or not able to perform the condition ; If the creature were not able tobeUeve, or to be holy, then it were a van* Decree ; but if God faw. that the creature were able to perform the condition, this ability to. be*

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lievc, and to be holy, it muft be either from the creature, or from God ; if it were from the crea- ture, then it deftroyes the Doctrine of Grace,and brings in the Doctrine of Work?, and that fets up the Idol *f Free- wiH, which the Scripture beateth down, and it lays the ftrefs of the creatures falva- tionand happinefs upon it felf ; If God did chufe becaufe he forefaw that the creature would be fuch, and had a power in it felf to believe, and to obey, this lays the ftrefs of the creatures falvation upon it felf.

But if it befaid, That God did intend to give the condition, the creature is not able to believe of it felf, and be holy o£ it felf ; ah, but God did determine and decree to make fuch and fuch be- lieve, and to be holy, and fo he chofe them upon that.

Now to that I fay, this comes to nothing, to fay God did decree to make fuch and fuch believers,, and to make them holy, and upon that forefeeing theywouldbefuch, chofe them to life and falva- tion r Why this is as much as to fay,

God did firft of all chufe them,and then he gave; them faith and holinefs that he might chufe them 1 for what is God's Decreeing to give faith and ho-j linefs, but his chufing and fetting apart the crea- ture for his felf .? for that is a part of the end foe which God chofe, that it might be holy as well ai happy : and befides, I fhewed you before, that) faith is made to come after ele&ion,therefore can-* not go before election.

But it may be objected againft this, Doth not David fay in Pfal. 4. 3. But know that' the Lor 4 bath fct apart him that is godly ferhimfelf? anc}

maj

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maywenotobjea from thence agamft the abfe- iutenefs of God's Decree?

Anfwer, Some indeed urge from hence, that God confiaered men as godly when , he let them fflS • but there is no fuch thing in the words ; for Sldmiftdoth not fpeak of Godschufing, but KeS of the manifeftation of God s decree aXurpofetofave; now it is mamrefted by ho- Sefs whom God hath chofen, and it comes to be Kn to others; God doth not cbufe them be- «Kev are holy, but fuch as are holy, they are etod obeyOich as God hath chofen ; and thSre he fpeaketh to others in v. 2,0 ye fens

iZungMytUtv^ty^fesl^ferl^^

j uf;,wL?i/ 3 But fcwiv that the Lord

a godly manbe in affliaion and you may think than God doth not love him, becaufe he is afflicted , ..but know, that if he be godly? though in aftaug God hath fet him apart for h.mfelf ; fo that this p£ce doth not fpeak of God's decree, but of th* manifeftation of God's cecree

Another obje&ion is railed out of Wk i . 4- AcZng as he hath ffl* ns >» l,n, In by.

Some trgue from hence, Thai we ^f*feg ChrW and there is no man m 0m/ but, a, m " /no man is « CuM ^ ^.JftMj La therefore God chufeth no man till he be a be-: liever Jor we are chosen wbm.

To this I anfwer, Jfirft of all .. him ; it may be underftood, he hath chofen us together mth hm, ^head and members are chofen together; as foun-

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

Secondly, In him, that is, Jefus Chrift is the way and means of executing his Fathers Decree J Jefus Chrift he is the way by which God doth ex- ecute his purpofe and his decree of bringing fuch and fuch fouls unto bleflednefs ; God the Father will bring them by Chrift, he will bring them this -fray to life and falvation, and no other way but by Chrift Jefus ; he is the caufe of the execution of God's Decree* but not the caufe why God will chufe fuch and fuch ; for Chrift faith himfelf, that there is a love that the Father himfelf hath toward his people ; the Father himfelf loveth his people from everlafting, he loveth them the better for Chrift's Inter'ceiTion, but f faith Chrift) the Father himfelf loveth you : fo that there was love in the heart of the Father to his people' from eternity. And that firft love of God it is held forth as the caufe of giving Chrift ; Chrift was nOt the caufe of that firft love, but God loved from eternity, and therefore he gave Chrift ; God fo loved the world \that he gave his only begotten Son ; and love gave that Son Jefus Chrift to be the Saviour. ' • • Thirdly, I anlvver, we are (aid to be chofen in hiwy not as being believers, not that God did confider men as believing in Chrift actually, but they may after a fort be 'laid ro be in Chrift , even ;. . • yiiy* not aftuaUy, bur virtually. Some '• * •■' ■' del

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. do explain it thus, as the corn that is fown, and begins to bud, why as foon as it begins to bud, there is the blade, and the ear, and the corn vir- tually, but not actually ; and fo we were in him from eternity virtually as chofen together with &im, and given unto him ; but not actually in Je- fus Chrift, till fuch time as men do believe in Je- fus Chrift. There is a third Obje&ion, which I {halibut - touch.

But you will fay, Why, then God makes choice ' of finners, and hew can that be ? If God did not >chufe men upon fore-feen faith and holinefs, and not consider them in Chrift, then he considered them as finners ; but now how canGodchufe men as finners ? When the Scripture faith, He is a God of purer eyes then to Mold the leafi iniquity : If a man be not in Chrift, he is a finner ; and can God love a vile creature from eternity ?

I anfwer, There is a love of good will, and a love of delight ; there was a love oigood will that God had to his people from everlafting, yea, al- though that God faw they were in themfelves vile, finful creatures ; but God doth not love them with the love of delight, till they are wafhed and cleanfed in the blood of Chrift.

But you will fay, It is not poflible that God QueB lhould do fo : A good man he may not take a vile perfon to be his borome friend or* companion, and he may not take one that is wicked, into the rela- tion of a wife or husband ; and how fhalLGod do ir, who is a God of purer eyes ?

Ianfwer, Though we may not make fuch a Anfo. choice, God may make inch a choice ; why ? Be- Q*4 caufe

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caufe God is able go make them gracious and holy: Jf we Were able to make them holy,then we might chuie the worft in the world : But now there is power in God to do it ; if he chufe the unrighte- ous, he can make them righteous ; and if he chufe unbelievers, he can give them faith ; and if he chufe unholy ones, he can make them holy : Nay, he chufeth for that very end, that he might make them holy and blamelefs. So that you have feen that God's Decree it is abfolmey that it is not grounded upon any consideration or worth in the creature, but abfolute, in refpe6l of the means.

And fecondly, As it is free and abfolute, fo it is unchangeable ; God cannot, he will not caft off any that he hath chofen ; no, fee what the Apoftle faith, a Tim. 2. 19. Nevertheless the foundation $f | God ftandeth fptre^ having this Seal, the Lord know- eth them that arc his. This Decree of God is unchangeable ; for it is as a fune foundation : The foundation is the beginning of the building, and fo this Decree,it is the beginning of all that good, and thofe fpiritual bletfings that God doth beftow upon his children ; and the foundation is fure and immoveable,^ it be laid by a skilful and powerful hand foundations are laid fure:why,this foundation is laid by God's own hand,it is laid by his wife and mighty hand, and who fhall remove the foundation that God hath laid ?A11 the men and Angels in the world cannot overturn the purpofe and decree of God for the faving of one poor foul ; all the devils in hell cannot overturn this foundation; and there is nothing in the creature can hinder it, no (inful- nefs, no umvorthinefs,before converfton, and after fonverliqn/or it is fure,

kJ

( 233 )

And ic muft needs bzfure, bccaufe God in his Eflence is unchangeable, and therefore his pur- pofe unchangeable ; for the WiH of God is God himfelf, and therefore the purpofe of God canb$ no more unchangeable then God himfelf , So that you fee there is an Ele6tion,and this Election is of grace .• That's the firft particular.

Thefecond particular, which I fhallbut touch, is, That this Elettwn may be known by the for. s of men, though it be tranfatted in heaven ; though their names be written in heaven, yet it is pofTible for men to know this fecret of God's Decree 5 this great myftery it is pofTible that it maybe known to others, and it is pofTible that it may be known to cur felves.

Our Election may be known to others, fee Phil, q^ Eje. 4. 3. And, I entreat thee alfo, true yoke-fellow, help #i0n thofe women which laboured with me in the Gofpel, known to with Qement alfo, and with other my fellow labopi- QX^&ts* vers, whofe names are in the Book^of Life : The Apoftle here fpeaking of fucrrand fuch perfons* he Concltides,that their names are in the boekjflife, and in 1 TheJJ .1.3,4. Remembrwg without ceafir.g your work^of faith, and labour of love, and patience, ofh*pe in our Lord Jefus Chrift, in the fight of God% and our Father ; Knowing, brethren beloved, your EleEtion of God,

But you will fay, How can this be known ?

Why, it may be known by the fruits of Electi- on ; when the Gofpel comes with power, when the Gofpel doth overpower the heart, when men and women are overcome to believe in the name of Chrift, when they make a refigmtion of them- felves to Chrift, and when the Irm^e of Chrift is

ilaaipt

C 234 )

ftatript upon them, and they in fome meafure made conformable to Chrift, vvho is the head of the Church ; then others may conclude in the judge- ment of charity ,fuch and fuch are elected of God : fo far as we may know the truth of others faith, fo far we may in the judgement of charity know the OutEle- election of others.

*tionmay But fecondly, This may not only be known to to <M*0Wn orhers> but to a mans own (elf ; that he is chofen ftlvis, of God before the foundation of the world ; for vve are put upon it to make it fure, 2 Pet. 1. 10. $rethreny give diligence, to make your calling and election [tire ; ftrive to put it out of doubt, be not content to be at uncertainties in this bufinefs ; it may not only be known, but make it fure : he doth Dot exhort them to make it fure in its (elf^by doing this or that, for it is fure in it felf ; but make it , fure as to pur [elves , wait upon the Lord that your j hearts may be confirmed in it, that you are called J and elected of God ; for it is poflible for a man to know- that he is elected. ^. ^ Yea, Chrift puts his Difciples upon it, to re- jcyce in the confideration of this, that they were elecied, LtAie 10.20. But rather rejojce^ becau[c jour names are mitten in heaven. Re Joyce in this, xmx. God hath chofen you, and Joved you,that he hath loved you with an everlafting love, and that he hath given you to his Son, and will bring you 10 life and happinefs, to the praife of his grace ; in this rejoyce.

&nr.! therefore it is that the Spirit of the Lord is given out to believers, that they might know their election; it is one end of ChriiVs fending the Comforter, the Spirit of the Lor dj> who fearchet^

(235)

the deep things of God, and fo reveals them unto believers ; Now this is among the deep things of God, God's eternal love,this is one of the depths that made the Apoftle cry out when he confidered God's way from eternity to poor creatures, The Spirit fear cheth the deep things of Cjod, and reveals them to his people ; the Spirit of the Lord flood by when he did write the names of his children in the book of life, the Son was prefent, and the Spi- rit was prefent even from eternity before the world was made, when God writ the names of his people in the book of life ; and therefore the Spirit it is one of God's Witneffes, and is given to teftifie this to his people , he is fent by Chrift to teftifie what 'he faw from eternity, that the names of fuch and fuch were written in the boak of life ; (jod hath given tu of his Spirit, that we might know the things that are given us freely of God> i Cor. 2.12. Now this is one of the things that are freely given us of God, this abfolute choice, this love of God that was from everlaft- ing ; if ever any thing were free, this is free ; now the Spirit of the Lord is fent to caufe us to know the things that are freely given us of Cfody Now when the Spirit of the Lord doth make known to a foul that it is elected, fomtimes ic makes ufe of the teftimony of the blood of Chrift, and of the teftimony of Water ; and fomtimes he declares this to the foul by his own immediate wit* iiefs ; the Spirit of the Lord doth fomtimes make it known mediately , and fomtimes immediately i Mediately fThere are three that bear record in earthy the Spirit j the fVater, and the bhod, and thefe three '• ■ a?res

( & y."

'ague in oner i John 5.8. Now the Spirit that ta- keth the blood of Chrili, and fprinkles it upon the foul, and caufeth faith to be wrought in the foal, to lay hold upon the blood of Chrift ; and then there is the witnefs of the Blood. And fo alfo the Spirit of the Lord doth change the heart, and renew the heart ; there is the witnefs of the Wa~ ter ; now* when the Spirit of the Lord doth fhine upon thefe, the foul can thorow thefe draw com- fortable conclufions concerning its own election.

And fomtimes there is a more immediate wit- ness ; The Spirit it [elf bearing witnefs that we are the children of God, Rom. 8. id. Add his own Teftimony, befide all others, that a foul is loved of God ; fo that you fee the fecond general head, which is this, that this great myfterie of election may be known, it may be known unto others, and to our felves.

And therefore, O that we might wait upan God for the difcovery of it I Men are found neg- ligent in this great bufinefs, becaufe they think it istooiiigh for them; who can afcend into hea- ven? fay they, they think it is preemption for them to afcend into heaven ; and who can know ( fay they) that they are loved from everlafting ? But O ! know fouls, that there is an absolute Ele- ction of grace, and this Election may be known ; it may be known to others^nd it may be known to oar felves ; O therefore that we might give the Lord no reft, and our fouls no reft, till this great myfterie be made out to us ; though it be a iecrer, a wonderful iecret, Yet there is a God in heaven that revealeth fccrets} faith Van; el to King Tv^*-

chadnez,z,ar3

(337) chadnez,z,ary Dan. 2. 28. Thongh it was a fecret, and paft my reach (faith fee) yet there is a God in heaven that revealeth fecrets ; and fo I fay,though this be a fecret, yet there is a God in heaven that revealeth fecrets ; and therefore wait upon the Lord, that we may know that wc are elefted.

Mattk

1 ( *38 )

Matth. 15. 24.

I am not fentjbnt Unto the loft Jbeep of the honfe of Ifrael.

Thitdpart oi* theDo- Mrine.

SERMON XIII.

Uc to come to the third part of the Doftrine, which is this,

That the DoUrlne $f Election it is a comfortable 'Dottrine.

It holds forth folid ground of comforr,and great, refreshment to tht people of God : Although ma- ny fpurn at it, and carnal reafon ready to rife up againftit, yet it is a doctrine of fweet and folid. comfort to God's people. And I (hall ihew you

Doffr/ne of ^ovv lt IS *"uc^ a comfort:a^e doctrine. '

Ele&ion Firft,This is a ground of comfort to poor fouls,, is a com- that God's love doth not depend upon any thing in forting the creature ; a ground of unfpeakable comfort, Do&rine. t^t qq^ ^ fetcheth all his arguments of love out of his ovvnjbovvels, not from .any defert in the

crea-

(239 )

:rea ture ; Alas, if God's love had gone by deferr in us > there had been but little hope ; And I do not Vtfiow what folid ground of comfort they can lay, that contend fo for a conditional Decree, grounded upon the creatures acting; for if the Lord ha'd not loved and chofen till he had feen fomewbrthinefsinthecreatbtre, till he had feen fome bett er improvement in us then in others, if the Lord had fulpended to love and to chufe till then, O ! wshat little hope might any creature have had, tha: know the contrary- workings of his own heart ? Wte little hope of being faved ? But now, when all is of Free grace, and the Lord overlooks all unworthiWs, and chufeth freely,^ .; and loves freely ; O this is* ground of hope and great confolation.

Secondly, There is another groi id of comfort second andrefrefhment from this Doctrine ; lr doth af- ground of fure us that the Lord is very ready to be entreat- *&&*&• ed , that the Lord is not hardly brought off to fhew mercy to poor finners, that there is not an unwillmgnefs in God to this work ; as unbelief, and the Tempter would fuggeft ; why ? It was that which was the purpofe of God from evedaft- ing, I fay, God from all eternity hath purpefed it : It was the counfel of God, the great work of God, that which God fpent his thoughts upon" from all eternity ; they were fas I may fay) chfr firft thoughts of the heart of God, to love, and| pity, and to fave, and to bring about that great Vfork of faving (inners by the blood of Cbrift; \ this was the great contrivance of God ; and it is a great ground of comfort and refreshment .: A pcor foul may desk whether Cod be willing to

tore*

( 24- ) \ M

fave, and willing to be reconciled to him that h Jg finned foand fo : O I This Doctrine 'doth comf :o:. exceedingly ; for certainly, it it were the gi :ca. '« work of God from eternity, the Lord is not lm. ■willing now to do it. Ch'rift tells his Difc .pies That the Father himfelf lovetk \ ym : Th&c is < ground of comfort ; there was a love in i .he Fa- ther towards you, before I made a refyueft for you ; though the Fathernow love you n.iore, and better, yet the Father himfelf loved ' ou, before 1 made any requeft for you . Th* A Thirdly,, This is another groi'-.d of great re

gy^doffrefl-iment from this Doi*lrine, That the love of comfort. God towards his people, & is an ancient Love, a love that did not begin ;efte:day, a love that is not of a few years 9- Jing, but an ancient love, it is as ancient as/ ■ .ernity ; it is as ancient as the Ancient of d«yes ; as ancient as God himfelf ; no beginring but from eternity : O I That commends love exceedingly, when as love is an ancient love, when as one hath bom love to fuch a Family through many generations,and hath provided love / for fuch a family for many generations co come ; / that exceedingly cemmends the love of a friend , when a friend fhall take care that there fhall be an Eftate entailed to fuch a family for many gene- rations to come, that he {hould provide a portion for them before they had a being, O I that is an- cient love, and that doth commend the love of a friend; and truly it commends the love of the" Creator, and it is full of fweetnefs and Refresh- ment that God hath loved his people from eter- nity ; lave hath run down that long Tract of etc-; n":ty?and he hath provided a portion from eternity*

ari

r 241 )

an inheritance from eternity ; oh ! that the Lord ] iliould make fuch proviiion for poor creatures,bi~ fore they had any being, nor only thoufands of years but even from eternity before they had any being, when there was no world, no creature, no being, but only in the mind oi God ; that God then fhould chufe them, and provide an inheri- tance for them ; truly this commends the love of God, and makes it very Iweet.

Fourthly, There is this ground of refre&ment The fourth that the Doctrine holds forth ; that this love of ground of God to his people kis a di ft inguifking love-, oh ! cmfau that commends love exceedingly, when it is dn ftinguifhing,whenit puts a difference where there was no difference ; that love that makes a diffe- rence and fo vaft a difference when no difference, that love is very precious. See what is faid in Uof 1. 6% 7. For / will no more have mercy ttf on the hottfe oflfrael ; bnt I will 'utterly ta\c>them a- -way. Bat I will have mercy upon the hottfe ofjttdah, and willfave them by the Lord their God, &c. Ses here at the very time that God faid he would nos have mercy upon Ifraely he would have mercy up- on Judahy and would lave them; oh, how fvveec was the difcovery of that love ? And truly,this is the love of God that this Doctrine holds forth, a diftinguiihing love, that when there was no diffe- rence in the creattire,and one not better then ano* ther, and yet that God fhould take tbofe, and" chufe thofe, tbac were as bad as thofs that were left ; ©h ! this diftinguifhing love,it is very fweec and hath a great deale of refrefhment. ;. -Fifthly, This Doctrine holds forth a ground of The fifth i^y, there is a great deale of true grounded joy, £*>«»<* «c % Ming «"&'<'■

lading joy, that may ariie and dotharife unto the people or God, from the knowledge of this, that God hath choien them and loved ihem from eter- niry with an everlasting love, it doth adminifter the beft ground of comfort that can be found in all the World. See that place Luke 10. 20. Butrn- tber rejojee becanfe your names fire written in Hea- ven. The knowledge of this fpeciall love, J that God hath written the names of poor creatures in Heaven, it is a ground of unfpeakable joy ; re- joyce not that the uncleane fpirits are fubjett to you, why ? they might re Joyce more in that then in any outward mercy wbatfoever,that the unclean4 fpirits were fubje& to them, for it is more then if all the men of the world were fubjeft to them : ah, but yet, in this re Joyce not, re Joyce nor fe> much in this, for here is a more lafting ground for your joy, that your names are written in Heaven j it will afford inch joy,and will kindle fuch aflame of }oy,as all the waters of affliction cannot quench. When a foul comes to know thi?7 and can make out this that his name is written in heaven, a, foul may then rejoyce in every condition, rejoyce in Tribulation, rejoyce in Perfecution, rejoyce in Poverty and diftrctTe, yea, though they may loofe all the comforts of life, yet when God reveals to them, that their names are written in Heaven, they rtiay re jovce, for they have a portion that can revc • be loft, an *nh ritance that can never be ta- ffenaway from them, though rhey meet with ne- ve in much fcorn and reproach from the World, though menfhouldcaft out their names as .vile, yvr if their parries are written in Heaven they may rejoyce, for their names are precious before God

whea

( 243 ) when vile before men, and k is written there where it can never be blotted out ; fo that it. doth adminifter matter of found and follid joy, fuch •joy as will hold ©ut and cannot be quencht with many waters.

Sixtly, Another ground of comfort that dothThefixth arife from the knowledge of our election is thisySrou^ °f that 'we have and lhall enjoy that great priviledge cmfm' and benefit of the miniflry and fervice of the holy Angels. When God comes to make out his love to the foul, why, it may conclude that the Lord hath given his Angels charge over them, that the Angels {hall defend, and the Angels (hall protect, and the Angels fhall deliver from many dangers. See what the Apoftle faith in Heb. i. 14. fpeaking of the Angels : Are they not all miniftringfp:ritsy fent forth to mini per for them, who (hall be heirs of falvation. They that are ch©fen by God to an inhe- ritance referved in Heaven,they have the miniftry of all the holy Angels while on earth j though we fee it not with this bodily eye, though we fee not the Angels how they afcend and defcend, how they goe to Heaven and come from Heaven, yet it is matter of faith, the word of the Lord hath laid they are all miniftring fpirits, for the good or the Saints ; many a kindnefs the Angels doth us, and we are kept from many a danger by the An- gels ; He (ball give his Avgels charge, and they fhall bear thee np that thou dafh not thy foot againft afione: That is another ground of fweet com- fort.. •

Seventhly, It doth adminifter this ground of ih* fi- comfort, tbat all that Gods people doe meet wit hall vent^ hen m the world fhall worl^for their go$d. God^f^

. a. R a vviliCa^r

( 244 ) will make an advantage of whatfoever his peopla doth meet withall. See what the Apoftle laith in Mom. tf . 2S. And we know that all things worl^to- v ether for good) to them that love God, to them who are the called according to his purpofe. All things /hall work together for good to thofe who are called according to his purpofe ; according to that ancient love in the bofome of God ; all affli- ctions, all erodes, all opposition, all periecution, the worft that Gods people can meet withall in the world, nay their very fins and failings and infirmi- ties (hall work together for good ; the infinite wife God will make advantage of all, that all that they meet withall fhall tend to the furtherance of his work, to the bringing about his purpofe. All fhall work together for good, yea for the beft good, though they fee it not for the prefent, but wait to the end, and by that time God hath done with his people, put all together an J you fhall fee that all things fhall work together for good -3 nay, we know it by experience, we have found that God hath brought good outofthegreateftevill, and out of the greateft atfli&ion. And this is to thofe who are called according to his purpofe. Ewh E^gbtly, There is another ground of comfort

ground of which arifeth from the Doctrine of election, r\ eotnfort. which is this, that The Lord mil fhor ten all the \ dayes of tr'ibnlation which they meet withall here in the world ; the dayes of affliction, and dayes of tribulation fhall be fhortned for the Elects fake ; and ic is a great re f re ihmenc and' comfort, that God will fhortenall the dayes of darknefs, dayes of tribulation, they fhall be fhortned for the E- kcts fake ; all their winter dayes thall be fhort

dayes,

C*45 )

dayes, dark dayes fliorc dayes, there Is an eterni" ty of light a coming, a day that (hall have no endf the Sun fhall never fet ; but as for the dayes of darknefs, of forrow, affliction and tribulation, the Lord in mercy will fhorten them : See what is faid Matth. 24. 21, 22. For then fhtil be great Tribulation , fuch as was not face the beginning of the world to this timey wy nor ever fhall be : and except thofe dayes fktntld be fkortenedy /here fhould fjofle/h befaved ; but for the Eletts fake thofe dayes fhall be fkortned. But for the Eledts fake all the dayes of publick calamity fhall be fhortned, dark dayes, fad dayec, fuch a fad day as the Jewes faw when Jerufalem was taken by Titus • it is fpoken firft of that dark and fad day to the Jewes, when fomany millions of them perifhed, fuch tribulati- on as never was,and if the Lord fhould not (horten thofe dayes, no flefh fhould be faved, that is, not one of them would have been left alive upon the earth, thofe dayes were fo dark and fo fore, but for the €lett$ fd>e thofe dayts of tribulation were fhortned. And fo all the dayes of calamity that Gods people meet wichall, thole dayes of diftrefs, yea dayes of publick calamity, and the dayes of their particular afflictions, yea every dark day the Lord will fhorten ; the Lo-d in mercy will llior- * ten the dayes of their affliction ; and that is a great comfort to them, that though their dayes of affii&ion be very grievous, the Lord in mercy will make their affliction dayes to be but (hort.

In the ninth place, there i> this comfort that doth flow from the knowledge of our eleflion,^"^ ^ that the Lwd will certanly avenr^ e the caufe ofh i* effort,, feyU. The Lord doth take notice, and he will R 3 avenge

avenge all the wrongs that any of his eleft people doth meet withall in the World. See Lnke 1 8. 5, j. And, the Lord [aid, heare what the ttnjuft Judge Jaithy and fhall not Cfod avenge his own eleU which cry day and night unto him , thsngh he bear e long yf'uh them j I tell yon that he will avenge themfpeedi- ly.l tell you, faith Chrift, that he will avenge their caufe and all their wrongs and injuries that they meet withall in the World.

In the tenrh and laft place, there is this ground of comfort, that the Lords people, thofe whom he loves from eternity, they [hall never fall away from hirvy never be plucked out of his hand, it is an im- po'iible thing that they fhould pei ifh. This is a mighty ground of ftrong confolation which they rob poor fouls of that doe plead for conditional election ; the condition to be performed by the creature, it is alwayes at uncertainties to the end of a mans life, whether he fhall continue and per-* fevere or no. But now the Doctrine of free and abfolute and immutable election doth afford this ground of comfort, and the knowledge of our be- ing in Gods election doth aifure us of this, that not any of Ch rifts Sheep fhall perifh, they fhall never be drawne off from Chrift, never be drawn off from following Chrift their Shepherd, from laying him as the foundation of their life and hap- pintfTe. Oh 1 what nsed have we to gee fuch a ground of comfort in thefe back-fliding time: ? when fo many that make a profeffion doc fwerve from their profe?Tion,and make fhipwrack of their profeffion of faith ; But not with ft an ding ( faith the Apoftle) the foundation of God fxavdeth ftirey hxv'mg t hit fed the Lordltg&weth tfaf: that are his.

\ hough

( 247) Though never &> many that make a profeflion fall away, yet the foundation of the Lord (tends fure ; and therefore in Math. 24. 24. See what Chrift faith, for there [mil arife falfe Chrifts <> and falfe Profhets, and (hall (he* great fignes and wonders, infimuch that ( if it were pojfibje ) they [hall deceive the very elett. Chrift fpeaketh of the latter dayes, aprophefieofourtimes, that there fhould arife fome that fhould doe great wonders, and be falfe Chrifts , that fhall indeavour to take men ofYfrom looking to the true Chrift that was crucified ac Jerufalem^ and is rifen againe, falfe Chrifts chat ihall put you upon it to looke to a Chrift within you, and they fhall come in fuch a way, if it were potfible that they fhould deceive the very Llec% but is it not poiTible that the people of the Lords Election foould fall finally ; they may fall for a rime, we know not what finfull practifes Gods people may fall into if the Lord leaves them, and what errour in judgment if the Lord leaves them ; but it is not polfi&le that they fhould be drawne a- v/ay forever ; for the Lord will bring them back againe to the right Chrift, it is not pofTible that they fhould fall away totally and finally, for the mighty power of God is ingaged for their fecuri- ty, You are kept by the mighty -power of God through faith unto [ah at ion. If it were in our own hand it were not pofTible that we ihould be kept,we meet with fo much from within, from an unbeleeving heart, and fo much from without,but you are kept by the mighty power of God through faith tofal- vation. My Father holds you, faith Chrift, and I hold you,and no man can pluck them out of my Fa- ^.thershand. And fo you fee the third particular

R 4 that

( M8 )

that this do&rine of election doth adminifter ma- ny grounds of ftrong confolation, and great re- ire foment to the people of God.

Iconic now to the fourth particular propoun- ded, and that is this.

That notwithlianding this Doctrine doth admi- nirter fo much ground of comfort, yet, Fourth tart ^e Lwds feople may meet with m*nj tcntftati- efthe ZV ons ^oat the DoUrine of Eletlion,

print. They may meet with many temptations, both

about the election of others, and their own elettlon, Godspeople Firfl, They may meet with many temptations may meet z\,out trie eleft'l0„ 0f others.

Tempa^oni An^ ml* oF all> tnis ma>' b- a temptation, a

concerning foul may be prying by the eye of ca nail t eafon in-

other* e- to this great Myftery of Golds eternal purpofe and

fcftioB. cotmfdl, it is pomble that the people of God may

furfer much this w.iy, and by this may be brought

into great temptations and mares, by giving way

to carnall reafon and fetting carnal! reafon oh

work to look into this great myttery,and to defire

and covet that their reafon may be iatisfied ; this

prove-s a g-eat fnare and a great tempta'ionto

men when they fhall goe about to iatisfie their

carnall reafon, and fhall be unfaiisfied in that they

cmnot apprehend to be according to reafon ; if

their reafon be not fatisfied they cannot reft in the

purpofe and decree of God;ohl this leads many a

poor foul into great fnares and great Zk notations.

And as a remedy againft this temptarion know

*•■%*&& this, that God is no bound to give an account ro

our reafon, of any of his actings. Meg 'veth >w c.c-

cju>2tofh:smAt'crs,huhJo/\ GVi is nor bound

10 give an toc&iig to the c:m. urc, he is abfohirc^

and

C «49 )

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

Befides,Letusknow this, that our reafon is a corrupted and a crooked rule ; and (hall we goe * Rme& about to meafure the couniell of Gods purpofe and his a&ing from eternity by our crooked rule, and not fubfcribe to them unieile we make them ©ut by our crooked rule ? Oh ! let us know, that when this temptation preients it ielf, our reafon is a crooked rule, and Gods rule ftrait ; and our rule being crooked we muft not goe about to meafure Gods actings and purpofe by our reafon.

Thirdly, Asa Remedy againft this, know that though our reafon were never fo ftrait, yet there 3 Rmtdf* are many things in God that are too deep for us to find out.Though our reafon be not crooked,though it be ipirituaUized, there are many of the wonder- full myfteries of God that we cannot compre- hend ; though they are not againft fpirituall rea- fon, yet they are *bwc our reafon, that it is not potfible, and fo long as in this ftate we cannot com- prehend them ; it cannot be made out to our rea- fon thofe wonderfull myfteries of God ; there- fore we muft nor go? about to fearch them out by our reafon, and be difconted becaufe our reafon is not fatisfied; but we muft reft fatisfied in the will of God, & admire that which we cannot com* prehend ; know that God is not unrighteous ,if he chufe one and leave anorher,he is not unrighteous though vye cannot make it out to our carnall rea* ion ; but oh let tts ftand and wonder and admire as the Apoftle did, he could not fatisfie his rea- fon, but he (lands and admires and cries out, oh tfce depth of the- wifdom and cotmfel of God! how

are

C 2*0 )

are bis wayes pail finding out ?

2-?mi>w- Secondly, carnall reaibn may put us upon fomc

tion. other temptations ; a foul may be tempted ex- ceedingly about that way of God,his chufing Tome and not taking all ; a gracious heart may meet with this temptation,and be much difquieted with this ; oh 1 why will not God fave all the World ? he faves fome men, but oh! why will nor God fave all ? we think it had been better if God had faved all, there is mercy enough in God to fave all, and there is enough in the death of Chrift to fave all, his blood hath price enough and vertue enough to fatisfie for a thoufand worlds ; why then would not God fave all ?

i« Rem$fy. Tofilence this temptation, let us know, that ic is infinite grace that God faves any ; when we confider what the loft condition was that man brought himfelfe ino, what grangers and enemies how c!efperately bent and fet againft God: Oh 1 the indignity that hath be. n done to God by the ions of men ! oh 1 what free grace is it that God will fave any ? we fhould ra her ftand and wonder that God will fave fo many thoufands yea millions, when as he might have left all in condemnation. Oh [ let us not wonder that God hath no: faved all, but wonder that God hath faved fo many ; and that any of us are in the number of thofe that are faved.

2,R6mcty» Anc| further, to filence this temptation ; why? fay that the fault is not in God, the fault is in the creature; thydeftruEiioaisofthyfelf; Godspur- pofe is not the caufe of any man'? deftru£tion ; no, man brought deduction upon himfelfe, and man bringing deftruftion upon himielf, Go,d

may

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may chufe whether he will fave him or no.

And we may fay further for the clearing of 3» Remedy God, that God doth lay blocks in mens way to keep them from running to hell ; he layes many commandements and many promifes to keep men from (inning ; God put many morall barrs in mens way, though the Lord is not pleajed to work pow- erfully and overcomingly, yet there are many barrs that God doth lay in mens way to keep them from finning, fo that mens own confciences ftiall witnefle that their deftru&ion is of themfelves. , ft^,^

Yea I may fay further for. the clearing of God ; that God doth afford means of ilife, and meanes of falvation; there is fufficient means afforded to a great part of the WorW, if not to all ; I fay there is fufficient meanes arforded for bringing men to life and falvation, to thofe that fit under the Gof- pel. Though it is true, the Lord doth not alwayes nor to all men make them effe&uall infallibly, yet I fay there is a fufficiency in the means, if there were no lett in the creature,but that the Lord doth not make thofe means afforded to us etfe&ualJ, infallibly to bring men to life and falvation ; therein we muft reft in the good pleafure of the Lord.

Againe, this is another temptation ; why doth 1< Temp*** God chufe this man and not that man f why Peter tlon - and not Juias > Judo* fin it was no greater then Peters fin. Judas betrayed fori ft, Peter denyei Chrifi and is forfworne ; now that God fhould chufe one man and not another ; why this man and not that man ?

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

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he may (hew it where ihe pleafeth. As for this God will give no account to the creature,why one man and not another,why the Lord will ihew mer- cy to one man not to another. You know what tnfe*!' Chrift faith, There (hall he two men in one bedy the 34> #■ 3°# one [hall he taken ami the other left ; two women [hall he grinding together i the one [hall be taken and the other left ; two men [hall be in the field \the one [hall betaken and the other left. Two in the fame con- dition, the one taken and the other left. And for this we muft reft in the good pleafure of God, and nothing elfe will quiet our fpiritc, if we doe not reft in the good pleafure of God, for God doth no wrong to the creature,if he doth love one and not another.

And it is a ftrange thing, that we in our earn ill reafon will abridge God of that, which we will take to our felves, and that is to love where he pleafe ; if you love one more then another, you are not bound to give any account of it ; and men take a liberty to bellow gifts upon one and not up- on another. And let not us bind the Lord from that which we will take to our lelves, to love one and nor another. And truly if we doe not reft in the good pleafure of God in this, we fhall but difquiet our fpirits, and meet with no fatisfa- ction.

Againe,Gods people may be tempted concern- 4 Tempta- ing their Relations, their children. Oh many Pa- t&u rents have many thoughts, whether God loves their children or no, and whether their children be chofen of God from eternity; and efpecially at fome times. As- when God comes to take away children by death, then the temptation fees upon

them;

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but efpecially when children goe on in the wayes of (in, Parents they pray and wait, and they fee no fruit, but (till they goe on in the wayes of fin. It may be the Parents dye and leave their children going on in fin, and fee not the fruit of Gods electing love, nor the fruit of Covenant mercy, then this proves a fore temptation to them.

Now tofilence this temptation,know that there Ho™ trfi* is nobcleeving Parent, but he may have hope of ^ H^ ,' his children, even of all his children while they p^tm^ are young, before growne up to renounce the Co- venant : If God take away any of your children young, no Parent but may have hope concerning his children in the Covenant made to beleeving Parents, I fay they may have hope, the Covenant of God will relieve in fuch a cafe.

Ah, but when children doe grow up, and Pa- rents fee that they walke in wayes that are evil!, and are contrary to God, and are far from God, yet believing parents may believe that notwith- iianding tha^, they may belong to God ; I fay notmthfx M;d'wg for the prefent they are far from God, and walke contrary to the Lord, yet they may be known to the Lord, and in his due time he may bring them in. And Parents fhould not give over the ufe of the meanes and though Parents fhould wait all their dayes, and pray and plead the Covenanr, and defire to fee the fruit of Gods Covenant, and fhould not fee it, believers they may dye in hope, the Lord he may bring in Prodi- gal! children ; the Lord he may doe them good afterward, when you are dead and gone, he may bring fome of your good counlells and exhortati- ons \o> their remembrance j he may afterward,

when

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when you lye in the duft, bring to remembrance fome of your words, and may make them work powerfully upon their hearts. Believing Parents may ftill dye in hope, though they fee not the fruit of the Covenant, though their children may be at a great diftance from God, the Lord may bring them in, and you meet with thern with comfort at the laft day.

There is one Temptation more concerning o- thers which I (hall but touch, and- that is this : Is not the Gofpel Preached to all ? and are not all commanded to believe ? and is it not declared that whofoever doth believe ftiall be faved? what- foever man or woman in the World doth believe fhall be faved ; yea, doth not the Scripture fay, that God would have all men to befavedy and com*

to the knowledge of the truth ? The foul may

thus reafon with it felfe, how • can this ftand with Gods purpofe and decree and election ? If there be an abfolute immutable unchangeable election, how can it be declared that whofoever believe in Chrilt fhall be faved ; whereas if men be not de- cked, they cannot be faved, and if elected, they fhall be faved, though they doe not believe. Thus the temptation may work.

I Anfwer, notwithstanding Gods fecret pur- pofe, the Gofpel may and muft fobe preached ; and yet there is no deceivableneffe in God, no- thing but truth and fincericy in God : for you mull know that we are to walke by the revealed Will of God. And all men fhall be judged by the re- vealed Will of God, Now what is the revealed Will of God, why, that we believe in the name of his Son Jefeu Chrlfi> declaring that whoever be-

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lieveth fhaH be faved. And God will certainly make good that word ; whofoever doth believe (kail be faved. Never any in the World that came in- to Chrift and believed on his name,but was faved. Notwithftanding the fecret decree and purpofc of God, and there is no man but may claime life and falvation, Hpon thofe tearmes on which the Scrip- ture doch hold forth life and falvation, and that is beleeving in Jefus Chrift.

Objection. But, God -would have all men to be faved) and come to the knowledge of the truth • why then fure there is no election.

I Anfwer, That Scripture doth but hold forth, what the thing is which is well pleafing to God, that men return to the Lord,and that they believe in the name of Chrift, which is the way to falvati- on, this is a thing that is pleafing to the Lord ; not that God wills it with an effectuall operative will, for then it muft needs be : But it only holds forth what is pleafing to God, not that God will bring all men to repentance, not that God will worke faith in all men, therein God will be left free -to bis good pleafure ; he wills ic not with an abfo- lute will, for then itmuft needs be.

Queftion, But you will fay, what are the Wills ef God contrary one to another ? hath God a will and a will ? hath Gad a revealed will, that he will have all men to be faved, and is his fecrec will contrary to his revealed vyjll ?

I Anfwer, no, Gods wills are not contrary to one another. To fay God doth delight, and it is a thing pleafing to him, that men do * believe and return to the Lord, and take hold of Chrift • and to fay that God is not pjeafed to work this in the hea rt, is no contradiction. The

The Gofpel declares that this is well pleafing to God, that men doe returne to him, and believe inChrift ; and the Gofpel doth deciare,that vvho- foever doth beleeve (hall be faved. Now if God Should condemne any man thac doth beleeve in Chrift, then God fhould walk contrary to his will.

But to fay, God doth approve of thefe things, they are excellent, and fo he wills them, that is he delights in them ; and yet CO fay, God is not plea- fed to work this in every mans heart, there is no contradiction. And thus we fhould labour to fi- lence thofe temptations which our carnall reafon may make concerning this great myftery of Gods election ; you fee what temptations Gods people may meet withall concerning the election of others.

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Match, if. 24.

1 am not fmtjmt unto the loji jheef of the honfe of IfraeL

SERMON XIIII.

Here are more fore temptations that Gods people may meet withall con- cerning their wnEltttion • Godspxp!* Firft, A poor, foul may be thus tern- meet nixh pted, that it is an impolfible thing for it to attaine many Ten>- to the knowledge of Gods love ; this is a fecret, ptation* this is that which was trania&ed in Heaven, and J^^jjt therefore fure it is not pofibfe for me to attain to cic<ai0Il, the knowledge of thi?, that the Lord hath loved me, and hath written my name in the book of life. Men may have fome good hopes of it, but furely9 faith the temptation,it is preemption for any man to think 0: fay, he may come to atfurance,that thev Lord hach written his name in the Book of life g for there are thefe two things againft it. Firft, Secret things belongeth to God. Secondly, No eye hath'feen what is done in S Heaven

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

In Anlwer to this temptation, know and confi- der that many of the Saints of God hath attained to the knowledge of Gods eternal! love, and hath rifen to this aiVurance, that the Lord hath loved and will love with an everlafting love. The Apo- file Paul did attaine to it, and he gloryes in it; yea then, when he fpeaketh in the perion of all the tied of God. Rom. 3. 33. Who (hall lay any thing to the charge of Gods elttt ; it is God. that juftifieth: Verf. 34. Who is he that eondemneth; it is Christ that dytd,yea rather that is rifen again , who is even at the right hand of Cjod, who alfo makj tthim ere eflion ferns. Verf. 35. who fhall feparate m from the love of (fhrift ? He ftands up to chal- lenge all the world , and the powers of darkneiTe, who dare lay any thing to the charge of Gods Eletl ? And in the 38.verfe fee what he further faith, For I am ferfwaded that neither death-, nor life, nor Angels, nor Principallities, nor Powers, nor things frefenty nor things to come : Verf* 39. Nor height^ nor depth, nor any other creature fh 'all be able tofe- psirate us from the Love of God, which is in Chrifi Jcfm our Lord. So then you fee, it is a thing not rmpoflible to attaine to the knowledge of Gods et email electing love.

Nay, it is laid upon all the Saints as a duty to feeV after the knowledge of ir, 2 Pet. 1. 10. H vcrefors the rather brethren,give diligence to make your calling and cleftion fure, for if you doe thefe 1 hi rigs, yefhdl never fall. So then elec-lion may be made fare, and it is a duty which lyeth upon all believers ro firive after, that they may make their

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calling and ele&ion fure. Now if it be fo, that this is aching that may be attained unto., and that the Samts hath attained unto, and a duty which all the children of God are put upon, then certainly this is a temptation ; and know it is a temptation, that it is an impoifible thing for any to attaine to the knowledge of Gods electing love.

But Secondly, The fecond temptation concer- ^ Temp- ning our election may be this, a poor foul may be t#t'm thus tempted ; it is true, there may be the know- ledge of Gods love, and many of the Saints have attained to this knowledge, but as for me I have no certainty ; I have ftriven, and I have waited upon God, and fought for affurance, but I have not attained it ; and therefore I am ready to con- clude, furely the Lord hath not loved me, others fought and they have attained,and have aflurance; I have fought and I cannot meet with affurance of the love of God, and therefore certainly the Lord hath not loved me.

I Anfwer to this temptation,know,that thou canft not conclude that God hath not called thee effec- tually Lecaufe thou haft not aflurance j and if thou canft not conclude that God hath not called thee etfeclually, becaufe thou haft not affurance, much lefs canft thou conclude, that God hath not chofen thee from eternity, becaufe thou haft not a£u- ranee.

But Secondly, In anfwer to this teniptation,hath not the Lord given thee a heart to ciofe with Chrift, as held forth in the Gofpel to poor loft firmers ? harh not God made thee willing to ac- cept of Chrift ? hath not the Lord in fome mea- fure inabled thee to cleave to Chrift? ancl dofl S £ sow"

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now refolve to caft thy felf upon Chrift,to venture all upon Chriftj even thy eternir) ? why then know, here is that which gives the eifence the be- ing of faich ;• this accef ting of C hrift held forth in the Gofpel with thy retting upon him, it is the be- ing of faith, and this faicfe is no other, but the faith of Godseletf, tha fruit of Gods electing love, it fprings from that etermll love which chofc his people unto falvation through faith ; and therefore though there be not the comfort of faith, ( affu- rance is the comfort of faith, the flower that grows upon the fruir of faith ) yet if there be that which gives the being of faith, thou mayft not con- clude, that the Lord hath not loved thee, becaufc thou haft not afiurarxe.

Thirdly, In anfwer to this temptation, thou fayft thou haft no aifurance of Gods electing love, and therefore thou concluded that God doth noc love thee. As thou haft no aflurance that God hath chofen thee, fo thou haft no knowledge of the contrary, and mayeft not conclude the contra- ry, that God hath not choren thee ; for if thou fiiouidft fo conclude, thou mayeft lye againft the truth ; and therefore ceafetodravv any conclusi- ons of that which is nor known* to rhee ; and give np thy felfto doe the revealed will of God ; and what is that ? but that thou take hold of the offer of falvation and receive (Thrift, that yon bdieve,in thoame of his Sony for this is his commandeme»ty J J oh. 3 . 18. rf But Thirdly, this temptation may arife in the

t t: i'0lJl) namely, a dehre that God would give it a « ■ ' fgne,ane>trc:o"dinary figne, it refolves it cannot believe, and will not believe unlefs God give it a

figne.

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figne. This is a temptation that fome of Gods people hath met withaJJ.

To anfwer this temptation, know that it is not G©ds ordinary way to give fatisfaftion to the foul concerning his love, by giving an extraordinary figne ; ic is true the Lord may fomtimes j in fome cafes condefcend to his people, and may give an extraordinary figne ; yea the Lord may and hath prevented his people fometimes with an extraor- dinary figne to prevent their unbeleefe when they have not asked a figne : You have heard of that woman that fome time lived in Cambridge, that was many yeares in a tempted conditioned being forely afflicted one day, fhe took up a glaffe in her hand and caft it againft the ground with this ex- prelfion, I am aifnrely damned as this glajfe is bro- kjn> and ic pleafed God fo to order ic that the glafs was not broke, which was to the conviction of her unbeliefe. I fay the Lord may give a figne, yea when it is not asked, but it is not Gods ordi- nary way ; bur now for a foul to Hand it out with God, that iccanno'beleeveunleis God doe give ic iome extrao-dinary figne ; oh this is a tempting of God, and the Lord may leave fuch a foul for e- ver inics unbeliefe, when it fhall take up fuch a refolution that it will not believe though it hath the promife unlefs it hath a figne ; the Lord I fay may leave fuch a foul in its unbeliefe.

And further in anlwer, It is true, this was Gods way formerly to fatisfie his people by a figne, by fome extraordinary figne and vifion ; but now •' fince the coming of Chrift, God hath choftn tofpeal^ to us by his fori, fee Heb. 1.2. God who at [undrj ttmes7 and in divers manners ffa^e in times fafi ttn-

ft

to the fathers by the Prophets, hath in thefelasl daps [poke* unto tts by his Sen. God formerly did reveale himfelf in an extraordinary way, he did appeare iopnecimes and fpake mouth to mouth to Abraham and Mofes, that was Gods way then ; but now God hath chofe to fpeak to us by his Son, GodfpeaksbyChrift, and Chrift fpeaketh by the Scripture, hearehim^ faith the Facher. Now Chrift hath laid down a rule for our faith and for our obe- dience ; and know this, that Jefus Chrift by his Spirit can fo make ufe of the word, that it ihall give as cleare and evident fatisfa&ion to a foul concerning the love of God,as if God fhould give , a figne, as if God fhould fpeak immediately from Heaven. When the Spirit of the Lord will make life of the word of grace, it {hall fatisfie the foul as fully of his love, as if the Lord did appear from / Heaven, and fpeak to the foul mouth to mouth. 1 Further, One thing more I ihall fpeak to this Temptation ; you that defire a fign, and would have an extraordinary fign that God lovethyou, why, know that God hath given yo« a figne ; we have fignsas well as our fore-fathers had, what is the water in Baptifme, but a figne to us ? and the bread and wine in the Sacrament,but a figne to us? that Ordinance of the Supper which we are par- takers of this day; the Lord hath condeicended to us to give us a figne, the bread is a figne, and the wine is a figne, and the fitting at the Lords Table a figne , it is a figne unto faith, to every beleeving foul -; thefe are figns that God hath loved it from everlafting, and let it apart for communion with himfelf, -thar he hath loved us and given his Son for US, ilui Chi-} harh kved sis and given his

blcod

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Mood for us, that he is reconciled and hath fet us at his Table, and we fhall fit with him in his King- dome ; here is a figne though not unto fence, yet here is a figne unto faith. We think that Abraham and the Prophets they were happy,in that God did appear to them from Heaven, and fpake to them immediately. When God appeared to Abraham? and he called to him out of Heaven, Now I know that thoH Uvtfi mey and I havefworne by my felf :, in blejfmg I mil blefs thee: You think that Abraham and the Prophets were happy, that he (hould teU them, that he knew they loved -Jhim, and that he would love them, and would blefs them. But know it of a certaine that he hath dealt more gra- cioufly with us under the Goipel,then with them, in this very perticular in which we defire a figne, in giving us thefe gracious fignes ; for it was but feldome that God gave them a figne, very fel- dome, and it was but to fome of them, Abraham and the Prophets and Patrlarks ; but now it is Gods ordinary way to give us a figne, that which was very rate to them, God hath made to us a ftanding ordinance, fo that we have a figne conti- nually before us ; as often as we brake the bread and drink the wine, t he Lord gives a figne to faith, and fpeaks to faith his everlafting love. And therefore take heed that we doe not tempt God to feek another figne. What faith Chrift, Math. 12. 39. The Scribes and Pharifees defired to fee a figne from Chrift, verf. |8. An evil I and adulte- rous generation feeketb after afigne, and there (ball he no figne given to />, bm the figne of the Prophet Jonas, They would not accept of the figne that Chrift gave them, no, they would have orher .S 4 figns;

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figtlS ; They are an adulterous Generation, faith Chriit, and they fhall have no other figne, hut the fgne of the Prophet jonas. So when we are ieeking for other fignes, and oh chat God would worke extraordinary fignes \ why, faith Cod, they ("hall have no other fignes then the figne of the bread and wine and water, thefe fhall be i'ealing fignes. And know, whereas we think forne extraordinary fign fhould convince us and overcome our hearts, fuch is the* unbeleefe of our hearts, that if we doe not believe when God gives us his word,and thefe fignes, neither would we believe if God lhould fpeake in fome extraordinary way from Heaven, They have Mofes and the Prophets, faith Chrift, if they will not hear ethem^neit her will they hear if one r of e from the dead. Dives he was defirous that one fhould goe from the dead to his Brethren ; oh no, they have Mofes and the Prophets, if they will not believe them, neither will they believe though one rofe from the dead. 4. Temp- ' Fourthly, Another tempration may be this • a ration. defire to be out of the World, that fo a man may know what that (late is which God hath ordained him unto ; there may be fuch a temptation as thi<, a haftning to dye,and to goe our of the world,that fo men might know what their fhte in another world is, what it is that God hath decreed and purpofed concerning them.

I anfwer, There is abundance of folly in this ; for let me fay to fuch a foul under fuch a temptati- on, 1. Either thou baft afl'urance of Gods eternall Jove, or elfe thcu haft it riot ; 2. Thou knoweft not but that tboirmayeft have it ; or 3 .Thou de- fpsireft of ever baving-it. t' i ': l ^

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Now to the firft, If the Lord hath given thee *ny evidence of his love,and any hopes of bleffed- neffe in the World to come, thou deft very ill thus to make haft to be pefleffed of that which the. Lord hach given thee, thoulhouldft rather waite fhe Lords time. Rerriember, what the Scripture faith, He that beHeveth maketb not baft. If thou haft faith, if thou haft any hope of a blefled ftate in the world to come, take heed that thou deft not make haft,thou fhculdft rather covet and defire to do that which is thy work before thou goeft hence, thou ftiouldft defire an opportunity of lifting up the name of the Lord before the Sons of men; now there is no fuch opportunity of making the name of the Lord glorious in the grave; and therefore thou fhouldft rather defire to know thy work and to doe- thy work before thou goeft hence.

Secondly, If it be fo that thou haft no evidence of Gods love,not any knowledge of it for the pre- feHt,yet thou art not without all hope ; why then, what a folly is it to defire to be out of this world, that thou mayeft know thy ftate. Surely thou go- eft our of thy way, that is not Gods way to come to the knowledge of what God hath purpofed con- cerning thee, thy way is to give all diligence while here, not to defire to go into another world to know what it is ; but it is thy duty to give all diligence before thou goeft, to make thy calling and ele&ion fure, to wait upon God with all thy might.

; Thirdly, If it be fo that thou haft no hope, but thou difpareft concerning the love of God ; Oh I /hall never attaine to the knowledg of Gods love; why then it is defpairirig madnefs, it is beaftly and -'■ v ; uureafo-

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wnreafonablc madneffe in thee to haften thy cud, to defire to remove out of this world before the Lords time, that fo thou mayeft know thy worft ; I fay,that is madnefle and fo!ly,for fo long as thou art in the Land of the living, thou art in a ftate of portability ; no poor Tinners how vile foever, but while in the Land of the Living,they are in a ftate ©fpotfibility, for as I faid before, fo againe, that even reafon and a mans confcience will tell him, chat it is not potfible that he fhould know that the Lord hath rejected him ; and therefore for any man to fay it is impoifible that he fhould be favea, andh- nehope, that man lyes againft confci- ence *gainft truth, to conclude that which the Lora a not revealed ; and- therefore while in theP of life, you are in a ftate ofpoffibility, and what madneffe fo it for a man to put him- elf l j fuch a ftate where there is no hope, no pofllbility ? 5. 'Temp- Fifthly, There is another temptation ctncern- tjttion. ing our own election, which is this ; If God hath decreed all things, his purpofe muft ftand, why then his purpofe cannot be refifted, God hath pur- pofed whatever falls out in the world, he hath de- creed it ; and therefore we cannot withftand it, if we doe fin agamft God we cannot helpe it. Gad hath purpofed it, he hath purpofed all things : and therefore why doth God find fault, why doth God punifh the fons of men, we cannot helpe our finning againft God. That cavil I is railed in Rom. 9. 19. Why doth he yet find fault f for who h*th r e fi fled his will ?

I I anfvver, Gods decree doth not neceflitate any snan, dcth not compell the will 3 no, When he

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decrees to fave his people and beftow faith upon them, he doth not compell the will, "but fweetly inclines the heart. And fo God doth not com- pell the will of men to fin, Gods decree is not the product of mans finning , it is true, God fuflfers ic fo to be, but mans will it is voluntary in the com- million of fin, and it is that which he chufeth, that which he delights in and loves ; and this is the condemnation, Gods decree is not the caufe of mans (inning, no, mans own perverfe will is the caufe of all finning. And therefore let no man fay, he Is temped ofGod, for no charge nor blame can be laid upon God. It is true, Gods fecret abfo- hte -will cannot be refilled ; but Gods revealed, mil (which is mans rule ) may be refilled, and is refitted, and that fhall be their condemnation. Gods fecret will is not knowne, but it is evident men may refift Gods revealed will. Teftiffe neck* ed and uncircumcifed in heart •, and eares, ye doe al<* wayes refift the Holy ghoft \ as ymr Fathers did9 fo doe ye, Acts 7.51. So that the Spirit may be re- filled, and Gods will may be redded, that will which is our rule may be refilled, and is refitted, and that freely and voluntarily by meps own will, and they are not ordained to it by any of Gods de- crees : And therefore ceafe to lay the blame on God, for man fhall one day lee that his fin is his own, and his condemnation his own.

Sixthly, There is another temptation that may arife from Gods decree, and it is a temptation to °* .mh. this hour. A man may thus reafon, if God hath tmo*« decreed that I fhall be faved,then I (hall be faved, I fhall be faved without my driving, what need I mice finch a fttr ; if God hath decreed that I fhall

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be faved, then I fhall be faved though I goe on in fin, Gods decree and purpofe cannor be hindred ; and therefore if I be chofen to life and falvation, I fhall be faved wichout my own iHving, without taking painec, and I ftall be faved whatever I doe.

This is a detperate temptation, and I fhall fbeakefomethingtoit. Thou iayeft it God hath decreed thy ialvation then thou lhal; be faved and mult be faved without thy pains, though thou ta- keit nopaines to look after Chrift,and believe and repent as others doe.

To thi< I anfwer : Firft, though God hath purr pofed thy falvation, and though thou b^eft in the number of his chofen, yet yvi;hout thy driving and waiting upon God in his own way, thou canit not attain to the knowledge and comfort of it ; and is this no:hing for a man to goe all his dayes (though he be chofen ) without the knowledge of Gods love, and goe under fears, and be in bondage all bis dayes ? is this nothing, though chofen, fo long as tb^futeft ftil 1 thou cipft not know it, and fa not have the comfort of it ? But,

Secondly, God nath joined the meanesand the end together, know that ; fo that one cannot be without the other. Thou fayeft if thou beefl elected then thou fhalt be faved,thou concluded concerning the end ; and I fay, if thou beeft ele- cted then rhou fhalt certainly be brought to be- leeve in Chrift and become a new creature. The meanes it is purpofed by God as well as the end, God hath decreed to bring his people to life and falvation this way, by believing ; in the way of .faith, and in the way of repentance,and in the way

of

09)

of holineffe, you (hall be faved ; and truly it is as imp© i"ibie tor them to goe without faith, to be in an unrenewed condition all their dayes,as it is im- poiiible for thofe to be faved that are not elected; yea I may fay no:with(hnding Gods decree, not- withstanding Gods election, yet if thou doft not beleeve in Chrift, and be noc a new creature thou canftnoibe faved, if thou doft not get faith and holineflfe thou canft not be faved. The Apoftle he reafons fo in Alts 27. God tells the Apoftle there, that the lives of them all fhould be faved, and at verf. 30. 31. When the Ship-men were about to flee out of the Ship. Paul [aid to the Centurion and, to thtfouldiersyexcept thefe ab'de In the Shi f ye can* not fa faved. Becaufe as God purpofed the end,as that they fhould be faved/o he purpofed that they Zhou Id be faved that way, by flaying in the Ship. And fo notwithstanding Gods decree, if thou get- reft not faith in Chrift, and beeft not a new crea- ture, thou canft not be faved.

And to that which thou fayeft, it is not of him that willeth nor runneth, but God that fheweth mercy ; and therefore why fhould I ftiive for life and fal vat ion?

I deny that, that God will fave thee without thy ftriving : It is true, it is not for thy. faith and repentance that God will fave, but without thefe God will not fave ; this is the way by which God faves. You would think he were an unreafonable man that fhould argue thus, God hath decreed how long I {hall live, whether twenty, thirty, for- ty, or fixty yeares, the period is appointed by God, and therefore u matters not that I eate. Now if God bath appointed a man Ihould live

fa

C v° )

fo long, he hath alfo appointed that you fhoulcj ufc the meanes. Hez^kjah he knew how long he ftiould live,/ mil add unto thy day'es fifteen year esy 2 Kings 20. 6. It had been ttrange reafoning for HexLekjah ro fay, I will neirher eate nor drink for Gods purpofe muft ftand ; as God hath purpofed the end, fo he purpofed the means ; fo that the means and the end are joyned together.

But thou reafoneft further ; that if God doth decree that I fhall be faved,. why then I fhall be faved though I goe on in a way ©f fin.

Firft of all, here is a groffe mifteke of Gods de- cree ; God doth not decree to lave any man what- ever he doth, though he all his dayes goe on to deftroy himfelfe ; God never made fuch a decree, no, Gods decree is to fave men from fin as well as from wrath. If God decrees to fave any man from wrath,be decrees to fave that man from fin : As it is impoffible that that man fhould goe to hell that God decrees to fave, fo it is impoifible that that man fhould wallow in fin.

And oh what great ingratitude ? to fay, though I goe on in fin I (nail be faved, if God hath de- creed it. Oh great ingratitude ! As if a child ihould fay, my father hath entailed a great eftate upon me, and I cannot goe without it though I doe all that I can againft him ; oh ! is this- the part of a child ? fure of a baflard and not a child 1 oh horrible ingratitude !

Nay, let me fay there is madnefle in it ; there is this madnefle, as if a man fhould fay, God hath purpofed how long I fhall live, and ic matters noc though I ftabmy felfe, and though I run in:o the Sea, 'I fhall live fo long as God hath purpofed ;

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$>h ! fuch de'fperate madneffe is in many men when they reafon about Gods decree. .

The feventh and laft temptation, is a te/pta- tion ot defpaire, which iome of Gods people may 7. Temp* be exerci ed withall ; and thus they may reafon, f /# if*. if the Lord hath not purpofed my falvation, if he hath not decreed my falvation, then I cannot be *^

faved whatever I doe, though I take never fo much paines, and ftrive never fo much ; though I ictk fajcj) and repentance, yea though I dot be- lieve, and though I doe repent, yet if God hath not decreed my falvation I cannot be faved.

To this I anfwer ; that Gods decree and pur- pofe fhall never infringe the truth of anypre- miies that he hath made ; now he hath made a promife, that whofoever believe in £hrifl fhall be faved : Now Gods decree fhall not infringe the truth of this promife ; and there is no man upon earth that fhall believe in the name of Jefus Chrift, but he may claime life and falvation upon Gods promife, and it fhall be made out to him.

And let me fay further, that thou doft nor take the right courfe to begin at Gods decree .* Oh 1 this is a discouragement, this will keep thee off from the ufe of the meanes ; if I be not elected I cannot be faved, thou takeft the wrong courfe to begin at thy election, who taught thee this way ? God never taught thee fo ; it is from Sathan who endeavours to puflell thee in thy way. Though there be fuch an election, and the Saints have much comfort when they doe know their elecTi- cn,yet you muft not begin with election,but knovv thac you mutt walk by Gods revealed will, and

I00V

C w> )

look to Gods revealed will ; if thou art called t<^ faith and to believe, thou art riot amongft the toll ones, and art called co life and falvation ; and therefore look to the* revealed will of God, fo long as a man is in the ihte of unbeleefe it is not pollible th*t he fhould know what God hath de- creed concerning him. Therefore doe not begin at election ; this is for a man to covet to fet his foot upon the higheft Hep of the Ladder before he fets it upon the loweft.Wben a man is in his youth he doth not know whether God hath purpofed old age for him, and becaufe he does not knew it, he is not difcouraged from the ufeofthemeanes; and fo I fay, in a (late of unbeleefe thou canft not know that God hath loved thee, but this fhould not difcourage thee to waite upon God in the ufc ofthemeanes, giving up thy felfe to his reveal- ed will, which commands thee, and all the Sons of men, to beleeve in Cbrift. And as I faid, fo I lay againe,thac there is no man that ever beleeved In Jefus Chrift but he was faved ; and therefore it is madneflfe and folly for a man to fay, though I beleeve in Chrift, I rfiall not be faved if God hath" nor purpofed it, 1 tell you there is none rhat ever did beleeve in Chrift bur was faved, and any that doe beleeve to the end of the world, may goe to God and challenge him upon his word : Nay, I may fay, if Judas\id beleeved and repented and turned to the Lord, Judas had been faved.

Qiieftion. But you will fay,Tf I be not elected, I cannot believe,it is in vaine for me to take pains; if the Lorcttiath nor purpofed to give me faith, I fhall never be able to work it in my own hearr,and therefore in Vaine for me to temper with my own heart.' X

^ 27? ;

/ vfnfrver. That thou doft not know that God hath not purpofed to give thee faith, and there- fore thou art bound to wait upon the Lord in the ufe of the means. And that thou haft not faith, do not lay it upon God, though it be true ; Faich is his gift , yet God doth hinder no man from believing , God layes no Blocks in any man s way : Nay, there is a great deal chat God doth to bring men unto Faith, what means doth G©d ufe ? What workings are there ? What dri- vings of the Spirit ? What Invitations? What Exhortations ? the Word of the Lord is full of them.

And let me fay further, that if the Lord hach given thee a heart in good earneft to defire the gift of faith, the Lord will certainly give it out to thee ; I fay, if the Lord hath fet a man's Hearc and Will to the Lord, that a man doth from the heart defire Chrift, that great gift of God, the Lord will certainly give the gift of Faith ; Iftbo* kneweft the gift of (jed, and did atl^ of him, he muld have given thee living water ; John 4. 10. tf there had been a Will in thee to have defired it, he would have given thee Water of Life ; But if there be not a Will in man to have Faith ; Nay, the heart of man doth fecretly oppofe it ; why, then let not man lay the fault upon God ; But if the Lord hath given a Will, and a man's Will be not againft the Lord, then there is a be- ginning of God's work, and the Lord will cer- tainly give out the gift of Faith, and Chrift, to a poor Soul , that fhall be found waiting upon him.

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And thus you have feen the feveral Tempta- tions that may arife from the Do&rine of E- leclion.

Novv followeth fomthing by way of Anfwer and Dire£tion, for the preventing and filencing of all Temptations of this Nature.

Matth,

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Matth. 15. 24.

But he an fiver ed and J aid, I am not ferity but unto the lojifieep of the houfeoflhzd.

SERMON XV.

Come now to lay down Come general Rules for the filencing and overcoming of all Temp- tations of this Nature concer-

Rules to filcnce thofe Temptations Gods people may meet withall con* cerning their Els* ftion.

ning Election.

And the firft Rule is this ; Take heed that we Rnle 1 . do not give way to carnal reafon : that we do not fet carnal Reafon en work to finde out this great and wonderful Myfterie ; take heed of the very beginnings of carnal reafon; when you begin to reafon concerning Election, as to the caufer of it, why God fhould chufe one, and refufe another ; Seek nor to fatisfie Carnal Reafon in this ; for know, that there is an infinite diftance between God and 1 he creature,

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And therefore for the filencing of Carnal Reafon ;

Confider firft of all, That he is God,and thou an man « therefore do not quarrel and contend with God, and feek to bring down God to fatisfie thy reafon in this ; Rom.y.io.Nay but,0 manjvho art thou that re^lyeft again ft God f Shall the thing formed, fay to him that farmed it, why haft thou made me thus ? The Apoftle he brings in this for the filencing of carnal reafon, that is too buiie in prying into God's Election, and will not be fatif- fied unlefs he hath a reafon ; Man, who art thon ? confider that thai art man,that thou art but a child of Adam ; and remember that as thou art man, fo he is God, he is Jehovah ; he is an infinite in- comprehensible Being, he is abfolute, he is Inde- pendent, he doth not depend upon any creature ; his will it is the rule of all goodnefsand righte- ouinefs, he is God ; it is not the will of man,nor the reafon of man that muft be righteous ; that muftnotbe good which we will, and which we comprehend ; no, that is not the rule of good- nefs, but the will of God ; and therefore remem- ber that he is God, and not man.

Secondly, To filence carnal reafon, Remember that He is thy Ulfaker. Shall the thing formed Horn 20 -^v to him that formed it, Why haft thon made me thus ? Why, he made thee,he fafhioned thee,and is it fit for the crearure to contend with his Ma- ker ? Should the Poti-lierd go and ftrive with his Maker ? There is as great a difhnce betwixt God and the creature, as between the Potter and the clay, nay, a greater diftance between God and us • Of the fame lump he maketh one a veffel of honour \

amher

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another of difhonour ^ were this remembred, vve would not be fobold to call God to accompt.

Thirdly, For to (ilence carnal reafon, conftder, That the more a man wades Into this myfterie with his own reafon, the further he is and jhall be from fatufattion : for it is juft as if a man fhould at- tempt to go and wade over the Sea on foot, when a man fets the rlrft ftep into the Sea, ic may be he is up to the knees, the next ftep up to the Ioyn?, next ftep up to the neck, and the next ftep over head and ears, and can feel no bottome.

It is true, by faith we may go down into this great deep, and fee the wonders of God ; by faith a man may go upon this great depth of the love of God, and wonder at ir, and cry out, O ! the depth of the love of Cfod ! But if we go with carnal reafon, we (lull be over head and ears ; and the more reafon,the further from fatisfaction, and he will confound his reafon ; If a man gaze upon the Sun to know the nature of the Sun, and think to comprehend the Sun, the more he gazeth upon the Sun, the more will the Sun confound the eye, that he will not be able to comprehend the Sun ; and fowhen the dim eye of carnal reafon fhall gaze upon this glorious myfterie of God,the eye will loon be confounded, and we ihall be fur- ther from fatisfacVion.

Fourthly, Confider for the filencingof carnal reafon, That it is not pojfible that a man fhwld g$ about tofatisfe his reafon , but he fhall dajb againft many dangeretu Recks that will Jplit him all to pie- ces ; Many a man of learning have thought to comprehend this myfterie by reafon, and fo they

T 3 have

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have fplit againft many dangerous rocks of error, and made fhipwrack of Faith ; many have come to reafph againft Rom. p. and have withed that it had been torn out of the Book of God : O dan- gerous Rocks that men fplit themfelves againft, that will have their reafon fatisfied in this deep myfterie ! I have known fome (I hope gracious) that have been miferably fhattered this way, that would needs call God to account, why God let Adam fall, and why God did not fave all the world, and why God lliould take one, and not an* diher ; and they have reafoned thus, until they have reasoned themfelves out of good thoughts of God, and out of aclsof Faith and Hope; and have reafoned themfelves out of their duty to God, and have been as poor creatures in the midft of an Ocean, and have found no ground to fee their foot upon.

And again confider, That the Divel will make fife of carnal Reafon in this CMjfterie of Ged^ to keep a feor foul in a darl^ and per flexed condition ; there is many a poor foul is kept in the dark, and led into a labyrinth that rhey can finde no path ; they are kept in a fruitlefs condition many dayes and years, an ufelefs condition • they are kept from their prefent work and duty, by . giving way to their carnal reafon in this great myfterie.

And confider laft of all, for the Silencing of carnal reafon, That it is an impojpbie thing to at- tain tofattsfieit&nd therefore ir is a vain attempt, rime isfpenr in vain, and rhou layeft out thy felf in vain ♦ vvhite a foul feek* that which canr.or be, n w their Election in the fuft place, be

( V9 )

they come to Chrift, and be found believing and obeying, and walking wichGod, I fay, it is an impotfible thing for you to know your Election, before you believe in Chrift, and be a new crea- ture : It is true, you are put upon it to make your Election fure, ay but he does not fay, finde ic out by reafon, have an account of ic in the firft place ; no, make k fure by getting faich in Chrift, belie- ving in Chrift, fetch grace and ftrengrh from Chrift, more grace from Chrift, adding grace to grace, and that is the Way to make your Election lure ; that is the flrft general Rule that I (hall lay down for the filencing of this Temptation, Take heed that you do not to much as defire that your carnal reafon fhoSfd be fatisfied in this great my- fterie -, no, you muft reft in the Wiil,in the good pleafure of God, or dlQ you will never have reft.

Secondly, a fecond Rule for the filencing oiRule i, Temptations concerning Election is this, when ever you are troubled, in Spirit about your own Ele- ftien, then flee to the Qovenant ofGraee, flee to the Promifes y the free, gracious, abfolute promifes of the new Covenant ; and do not fay, well, here I will ftand, and go no further, till 1 make out my Election ; truly that is the way to periftvo ftar*d there, and to go no further ; no, when you are in the dark concerning Election, and doubt of the love of God, then immediately flee to the Pro- mifes, run to Chrift, run to the free grace of the Father, run to the righreoufnefs of the Son, run to the gracious Promifes held forth in the word of Reconciliation ; look to that which is nigh thee, to the Word, to the tender of grace and reconci- T 4 liationj

C 280 )

liation, look to thofe things in which you may a- gree with God, if unbelief do not give him the lye, and if unbelief do not make you to lye againft

the Truth, you may agree with God in thofe ten- ders of Grace and Mercy which are before you ,- and therefore flee to them, look to the Scripture, the Word of God holds forth gracious tenders and invitations for the relief of poor fouls ; I fa. 45. 22. Look^to me all ye ends of the earthy and be favedy for I am God, and there is none be fides me : There is a gracious word to flee unto, when you are doubting concerning Election ; and fo, Let the wicked for fake his way, and the unrighteous wan his thoughts, and let him return unto the Lsrdj and he will have mercy upon him, and t§ our God, for he will abundantly pardon ^ I fa. 55. 7. and fo, The Son #f man came tofeej^ and to fave that which •was loft, Matth. 18. 1 1 . Another gracious word, and (feme unto me ye that are weary, and heavie la- den y and I will give yon reft, Matth. it. 18. and • God fo loved the world, that he gave his only be got- ten Son ; that whefvever bcLcveth in him fhouldnot peri jk, but have ever la ft wg life, John 3 . t 6. and fo in 'john 6. 37. Aft that the Father qiveih me,fhall come to me ; and him that comet h to me, I will t» y.o wife caft out.- Here is another gracious word for poor iouls ro flee unro. And fo again in 1 Tim. 1. t 5. This is a fa'thful faying, and worthy of all acceptation^ That Chrift Jefus came into the world to fave finncrs, of whom I am chief. O ! How ma- ny g'.ici^us tender* and invitation* are there in the Word of God for poor fouls to flee urrc ? And O that God would leach hb people who are

teippred

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rempted about their Election, and cannot make out their Election, prefentlyxo flee to feme free promife of the Lord held forth that is before you ; and in that you and God may agree, if unbelief hinder not.

There have been fome Parliaments in England in which many good things have been propound- ed for the welfare of the people ; but all the Members have not been fatisfied in fome things propounded ; Now had they laid afide thole things in which all were not fatisfied, and fallen upon thofe things in which all might have agreed, a good work might have been carried on by them, and in due time all might have been fatisfied, but (landing upon thofe things concerning which all were not fatisfied, it broke all to pieces ; and fo I may fay of this bufinefs of Election ; it may be the Lord he is fatisfied concerning thy Election, it is clear to him, The foundation of the Lordftand- ethfure, having this feal, the Lord kpeweth them that are his> 2Tim. 2. i 9 .But thou art not fatisfied, & thou refolveft to meddle with nothing till God fatisfie thee concerning thy Election ; why that's the way ro break all to pieces:Look to that in wch thou mayeff agree with God, the word of grace that is before thee, thofe Promifes in which God and thy foul may meet, O fall upon them, and clofe with God in them, and afterwards in God's due time he will clear up thy Election, and fatif- fie thee that thou art one that he hath loved and chofen. Only remember that is the fecond Rule, when we are (tumbled about Election, Run pre- fently to the free Grace of God in Chrift, and

to

( &* )

to the gracious promifes held forth in the Go- fpel.

Rule ->. A dwd Rule for the filencing of thefe Tempta- 3 ' tions, when-ever thou art in the dark concerning Election, pulled either about the Do&rine of E- lection, or thine own Election in particular, Re- vive to juftifie God, to clear the Lord however it be9 find fay he u righteous : Lay that down for a cer- tain conclusion, Lord, thou art righteous, and thou halt no iniquity in thee, and canft do no wrong, whether 1 underftand thy way or not ; the Apoltle in Rom. 9. 1 5. fpeaketh of God's taking one, and leaving anorher ; ^€s it is written, Ja- cob have I loved, but Efau have I hated : and at verf. 14. What fkall we fay then ? Is there un- righteoufnef with God ? God forbid. Is there un- i ighteoufneis with God ? It feems fo, that God fhould deal thus unequally with perfons that are equal,rhac are in the fame condition, Is this righ- teous ? That God (hould take one, and leave an- other, when both in the fame condition, is not this unrighteoufnefs ? It feems fo, but it is not fo, CJod forbid, faith he, that we fhould have the leait thought that Cod fhould be unrighteous ; no, that cannot be ; for God to take one,and leave another, it is no injulHce ; and it is no a<5t of God's Juftice to take and leave, but an a& of his Soveraignty : For a Prince to pardon one Male- fa£to-, and leave another to the righteous cenfure of the Law, there is no in juftice in it : for a man, when two perfons (land before him, and both in the fame condirion^o tr,ake one his bofome friend an J nor another, ie\» no injuftice •> this is the cafe

with

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with God ; God will chufe bofome friends,chnfe one, and not another>ic is the act of his Soveraign- ty, and no injuftice.

Indeed if God fhould condemn the innocent, there would be lbme colour to charge God with unrighteoufnefs ;•' if God fhould condemn a man or woman meerly becaufe they are nor elected, al- though that man or woman fhould believe and . repent, there were unfaithfulnefs in God ; buc God never did fo, God never condemned the be- liever, he never condemned the ibul that return- ed to him by Chrift, therefore God cannot be charged with unfaithfulnefs : Therefore let us refolve upon it, God is righteous : Juftirie God, though thou art in the dark, and perplexed and troubled in Spirit about thine own Eledion,or the Election ©f friends, yet do thou refolve. and fay, I wil juftifieGod,thoughGod hath not chofen me, and my children, Zc though God hath not chofen my friends, yet no unrighteoufnefs in bim. Truly this is the way to overcome the Temptation ; and till a foul be brought to this,a foul that is troubled about his Election, will never finde reft, till he: come to juftifie God, and lye at the feet of the Lord, and fay, Lord,though thou condemned: me, and all my children and friends, thou art righte- ous ; till we juftifie God, we fhall have no peace in ou r fel ves: What a reftlefs condition was Job in when he flood quarrelling with God's Decree? He never had peace till he came to Juftifie God, Job 42. 2. / know that thou can ft do every thing, I frill contend no more • When Jcb came thus to juiii- pe God, then Jolt's Temptation vanifhed, and

then

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then the Lord turned unto Job, and Turned again his Captivity, and doubled the mercies fee had taken away. That's the third Rule. Rule 4. Fourthly, For the Overcoming and Silencing of thefe Temptations about Election ; Remember this, that when-ever we are tempted about Ele- ction, that we prefe* tly faH to worjbip the Lord Je-\ ftu : fo it was with this woman in the Text, when fine met with this Temptation about Election ; Chrift faid, lam not fent but to the loft fheep of thej Honfe of Ifrael. What follows ? She came and] worfhlppedhlm : She fpake not a word of Difcon-j cent, but falls down, and worshipped him. Thisi is the way to overcome the Temptation,when you are doubting concerning the love of God, per- plexed about Election, prefently fall toworfhipj the Lord, worship him. Worfhiphim , How? How to Worfhiphim, Firft, With the Inward Worfhif worflup of the Sprit, Fear before him, that is part of his Worfhip •• Reverence the Lord greatly in yourj hearts notwithftanding all, that's part of his wor- fhip. Love the Lord, let your fouls be breathing! in love towards him, cleave unro him, purfue af- ter him with your Spirit, that is part of the Inward worfliip ; Commit your fouls unto him, truft inj him, caft your felves upon the Lord, and the word: of his grace, that is the Inward Worfhip ; Ac-i knowledge your dependance upon him, refolvc there to hang; fay, Lord, my whole dependance! is upon thee, my bleffednefs is in thy hand, all that I expect for eternity doth depend upon thee;! Go, and cleave,and chip about the feet of Chrift,j and by faith depend upon Chrift, and fay, Lord J

here!

f '85)

here I will hold and ftay, and will not away, un- lefsl be pulled away by violence from the feet of Chrift. This is Internal Worfhip, and this is that worship that gives fo much glory to God. Abraham believed above hope, and again ft hopeyand gave glory to God. When you are tempted about Election, thus worfftip him.

And fecondly, Worfhip him with External mrjhip ; There are two principal parts of this Worinip that will tend to the filencing of all tem- ptations about Ele6Hon. The firft is Prayer. The fecond is Thanksgiving.

When you are tempted about Election , or doubt of the love of God, fall to prayer ; go and pour out a cry before the Lord, go and lament af- ter him ; and fay,though I do not know whether thou wilt accept of me, O Lord, yet I will cry after thee, I will lament after thee ; cry after himfelf, his prefence, his face, his favour, his lo- ving kindnefc, go and cry after him ; this is the way to be rid of the temptation : And truly, this will be a difcovery that God hath Elected thee: In Luke 1 8. you have Chrift fpeaking there of the unrighteous Judge, who neither feared God or man, but at verf. 7. you have him fpeaking of the righteous Judge, and faith he, Shall not God a- venge hu own EleB, which cry day and night untt him? This is a good diicovery that God hath cha- fen that foul, though the foul knows it not, when as it is crying after the Lord, and refolves to cry, and not give over ; They are his Elett that cry day and night 3and he will certainly hear their cry ;

God

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God will come in and manifefthimfelf to the foul, and therefore when tempted about Election, ge Jjj to Prayer.

Another part of External fVorfhlp is Thankfi gvixg . an excellent Remedy againft this Tem-< ptation about Election : O ! defire that thy heart; may be put into a thankful frame, look up to God: for it,and plead with the Lord>that thy heart may be put into a thankful pofture ; Consider what thou haft to be thankful for : Is there nothing ? O certainly, if thou art not exceeding ungrateful, thou mayft fee fomthing to be thankful for in the worft condition ; O! the years of patience and goodnefs of the Lord toward thee, think upon the bounty of the Lord toward thee ; Hath not the Lord tend red hisChriftto thee ? And hath he not held forth his promifes to thee ? Hath he sot been working upon thy heart, to overcome thy heart ? Is not this worthy of Thankfulnefs ? Thofe fupports that thou bSft met withall under afflicti- on, have not everlafting Arms been under thee ? Surely thou muft fay ir, that everlafting Armes have been under me, and why doft thou not blefs the Lord that he hath put underneath everlafting Arms ? Yea, hath there not been fome fecret in- timations of ?ove, though thou haft not received fo much as another ? Yet, hath there nor been fome fecret hints of grace and love ? O ! that is worthy of 'ivnkfulnefs. Yea, look to all the out- ward fnlvaions that thou haft met withall ; look to all the years of goodnefs, and all the years of mercy ; Harh not God come to rhee, and to thy Famiiy, with many (weet refreflhments ? What ?

None

None of thefe worthy of Thankfulnefs ? O that ithou wouldeft learn to creep, if thou canft not go! and every night when thou lookeft back, O fay, jhere is another day of goodnefs ; the Lord might have cut me off, here is another day of patience ; and in the morning when thou wakeft, think of it, the Lord might have cut me off this night ; Here is another night of patience ; and fee if this cannot draw forth thy foul in thankfulnefs.

I have heard of a young man very lately in the Town of Yarmouth, that being very weak, and nigh to the grave, and under the apprehenfions of the wrath of God, and fuppofing that he was pre- fently going down to the pit, he cries out, 6 that God would [fare me but two dayes ! He would have accounted it a mercy to be kept out of hell but two dayes : O ! God hath given thee more then two dayes, many moneths, many years, in which the Lord hath exercifedhis patience; O 1 may not all this provoke thee to thankfulnefs ? Well, if thou canft not fee any thing to be thankful for, of that which God hath done for thee, why then blefs God for what is in himfelf ; O 1 Think up- on the gracious Nature of God, think upon the glorious Majefty of God, think upon all the At- tributes of God, are they not worthy of praife ? His name it is glorious and worthy to be exalted, felefs God for what is in himfelf.

Or Blefs God for what he hath done for others, if not for what God hath done for thee ; fee if thou canft not get up thy heart to blefs God for what God hath done for others ; and look upon the grace that G©d hath beftowed upon others •

and

and fay,though I can fee little in my felf for whic! I ihould bleisGod, yec blefled be God that Goc hath given out of his Spirit to others, and mani fefted his love to others, and hath made other fruitful and ferviceable, and that there are fo ma ny to lift up the name of Chrift in the world ; anc if by any means the Lord will put thy heart int< a thankful frame, the temptation will foon vani(h Endeavour it all thou canft, wait upon God, anc look upon that which is matter of Thankfulnefs that thy heart may be put into a thankful poftur< to blefs God for fomthing beftowed on thee, o fomthing in himfelf, ©r others, and the Temptati on will foon vaniiTi. X*U 5. Fiftly, When thou art tempted about Elector Refolve fill i to hold on in (jod's way ; though thoi art in the dark,and perplexed in thy fpirit for wan of the knowledge of God's love, yet refolve i the ftrength of the Lord to hold on the Lord5 way, to keep in his way, and to depart from ini quity ; take heed of turning out inro crookei wayes, defire to keep the way of the Lord, whic is a ftreight way ; Say, well, though I do not knov my Election, I do not know whether I fhall com into heaven, yet by the Lord's ftrength I will b found looking toward Chrift , I will be foum looking to him, who is ahle to fave to the nttcrmofl This is to keep the Lord's way.

And io alfo, Refolve to he found walking in wayt of Hohnefs; though I do not know that I fha! befaved; raved-, ornotfaved, I will refolve t walk in wayes of holinefs,and to depart from ini quity,take heed of every finful way,every crooke

wa)

C 289 )

my. The Apoftle in 2 Tim. 2. 1-9. (peaking a- bouc Eh^MonyThe foundation of the Lord ftandcth Jurey having this Sealy the Lord kyoweth them that are his: Why then faith he, Let everyone that nameth the name of Chrifly depart from iniquity. And fo I fay, though Election be not fure to thee, be fure to depart from iniquity, refolve to walk with God in his way ; All this is come upon usy yet have not we forgotten thee , Pfal. 44. 17. and fo do thou fay, though all this darknefs be upon my fpirit, I refolve in the ftrength ox the Lord not to forfake him 5 though I do not know that the Lord will be for me, I refolve to be for none elfe, my foul fhall be for no other Saviour, and I will not be for any other way but the way of holinefs , I defire to depart from every way of iniquity : And as I faid before, fo I fay again, if God lhall bring up the heart to this, Surely the Lord will not al- wayes fuffer that foul to go on doubting, but he will come and manifeft his eternal love ; if the foul {"hall refolve thus in the ftrength of the Lord, to be found in the Lord's way, faved or not faved, I will be looking to the Father through the Son, and walk in every way of the Lord, and depart from iniquity, the Lord will not alwayes fuffer that foul to go on doubting, John 14. 21 . He that hath my Commandments and keepeth themy he it is that loveth me ; and he that loveth mey fhall be lo- ved of my father, avd I mil love himyand mil ma- *ifeft myfelf to him. My Father fhall love him ; that is, my Father ("hall maaifeft love to him • not that God begins then to love, but my Father will come cq that foul, though that foul 'may walk in

V ' darknefs,

( *9° )

darknefs, though that foul may for the prcfent be in a fad condition, and not ice the face of God, and not know that God hath loved him from ever- lafting, yet my Father will manifeft love to him, my Father will manifeft that he doth love that foul : and faith Chart,/**/// leve h'imy and mamfefi Htyfelffo him : Chrift will come to that foul, and fay to it, I fee that thou lovert me, and I know thou lovert me,thou hart walked in the dark night, yet thou haft not turned out from me, thou haft refolved to cleave to me as to thy Saviour, and haft refolved to keep my way, and to depart from iniquity, and now I fee that thou loveft me, and I will let thee know that I love thee, that is, that I love thee firft,thac I have loved thee from ever- lafting. And thus you have the five general Rules to filence all Temptations which may arife con- cerning Election.

Matth#

C 29i )

Matth. 15. 24.

But be anfaered and f aid, I am not ferity but unto the lofijheepoftbe bonfe of HrzeL

SERMON XVI.

Or the V[e ©f the point , and 1 &all fpeak but two words by way of Application, becaufe what I have fpoken already, hath been pra&ical, if the Lord make it to bef©#

Firft, To thofe that have not attained to m

the knowledge of God's love. Secondly, To thofe that through grace

have attained to the discoveries of

God's love.

*,• n * l r f 1 Pf*^ To thofe that have

Firft, To tnefe that have not at- not attained to the know-

tained to the knowledge of God's ledge of Gods love*

V a eternal

C ^ )

eremal leve towards them, and I (hall (peak the Wxc trcfmrc tbe

raiht

■rw

Election

r.::

till ^h £?:ace

r ■■ a

in: :. Fo:

I:'s of con- Ltt'mC tt :% That it is * nuttter ec 'great

cen»ent c9>!Cfrnncrt. 1. z doth ex-

t0 "wi: k*1 ^ - cur ^e~

;. Aion fure, if is that which dodi concern ycur

iffc-: genceton

itfi ::': concern ;•:.:; k :.:a:e,

toll i Id, all

in anther world do:h tfcfed give diligence to : men take ro : . . c:rce-rf u^f gocffard Etates? -::- Bends and Bills fure, their : :c Lafids md Houfes :; if tberebcany tbini

? O that

great

■ manner of e-

lerc ! e\^n zll

^rld to come.

: •■■ . 1 etnas p to

g " ■

£ -:«.■ z.vns, xfc;h cLilige* : itr you in

sis great dehgne is to keep : u in a pczlcd and per- son aire.

C m )

plexed condition, to finde fome flaw or orber in your evidences, to caft fome blot upon them, that you fhall not be able to read them ; doubtiefs you will put God to it to leave you to be tryed in this at one time or other ; God tVthe moft part leaves his people to be tempted concerniRg their Election, and therefore you had need give dili- gence.

Thirdly, Let me fay, That yonr comfort doth ^-Ourconv fend upon making your Elelliox [arc. All your com-*? v1 fort in this world doth depend upon it, the com-yp^^ fort of every condition doth depend upon ic, the making E- fweetnefs of every mercy depends upon it. Alas,le£Hon if a man had a thoufand times more then he hath,fure» what is all he hath without the love of God ? Your comfort depends upon it ; Although your names be written in heaven, yet you cannot have the comfort of it, till it be nnde fure to you ; though it be fure before God, yet you canno: be comforted,but you are as if there were no thoughts of love in the heart of God toward you. Your comfort depends upon ic.

Fourthly, Your Holinefs doth depend upon it year Our holi- ufeftdnefs, yourfruitfulnefs^ jour ferviceablenefs /wnefsde- jour generations doth defend upon your knowledge ^fpcnds up- the love ofGodv is that which wil make aCh- iitian^th^;" ufeful & ferviceable,when as his Election is made^on r^ fure, when he comes to be eftablifhed in the knowledge of God's Election ; Vut on therefore (at the EleZtofGod, holy, ar.d beloved) bowels of mercies y \aindnefsy humblenefs of minde^ nteeknefsy long fuffering ; Col. 5. 1 2. Your holinefs doth de- pend upon it, and your ufefulnefs in your genera- tion. V 3 And

( 294)

An J truly, till that be put out of queftion to a foul,til the Lord gives fome degrees of fatisfa&i- on to a foul concerning his love, the foul is wholly taken up, alwayes taken up about that which con- cerns it felf : O Lord ! Doft thou love me ? That's the great queftion : And when it goes to God in prayer, Lord ! Doft thou love me ? And O that thou wouldeftmake out thy love to me ! The foul Is wholly taken up about that, and well it may ; but when God comes to give fome fatisfa&ion, O then the foul hath a great deal of freedome to minde the things of Chrift, to put up many a Pe- tition for others, and many a requeft for Chrift and his Kingdom, and the Intereft of Chrift, then his thoughts they run that way ; fo that if you de- fire to be ufeful and ferviceable in your generati- on, it doth engage you to look after this, to give; all diligence to make your Election fure.

Qufft. But you will fay, How fihall we do that? O there is nothing in the world that I would foon- er do then that, but I know not how to make my Election fure.

I Anfwer, It is the work of God, it is the work

of grace to make it out to you ; it is the work of

free grace to give a foul afliiranceof that free and

everlafting love. But be found waiting upon God

in this way.

How to P ft, Look up to the Lord to clear up unto

make our you the myfterie of the Gofpel ; if you defire to

Ele&ion make your Election, look up to the Lord,«6 clear

fure, Up t0 vour fouls the great myfterie of Chrift, that

tbou mayeft know the Lord Jefus as he was the

gift of the Father! the gift of love, the gift of free

C 295 )

grace ; O that the Lord would clear up to thee

the great end of his giving that gift of Chrift ! Wherefore was it that God fent his Son our of his bofome ? Wherefore was it that he gave Chrift ? And wherefore was it that Chrift gave himfelf to dief What was the end of the Father's fending Chrift, and the end of the laying down his life ? It was to fave loft fmners ; God fo loved the World^ that he gave his only begotten Sox, that whofoever believes in him, fhonld ngtferijh^ bttt have everlaft- ing life, John 3.16. O I Look up to God,to clear up this great Golpel myfterie to you, the defigne of God the Father, in fending Chrift; and the great defigne of the Son, in laying down his life : It is through ignorance of this Myfterie, that ma- ny a poor foul is kept from eftablilhment,and from affurance of God's electing love.

But fecondly, Wait upon the Lord to draw thy foul to accept of Chrift ; it is not enough to have a difcovery of the myfterie,this will not fave thee, though a man know the defigne of God, and know the end of it, that will not fave thee ; no, but wait upon the Lord to draw thy heart to reft upon Jefus Chrift, as he is held forth in the Gofpel ; fee that there is a neceffity that God, the Father fliould draw thee ; N* man comes to me (faith Chrift) except the Father which hath fent me^drajp him, John 6. 44. till he be drawn by the Father, he cannot come to Chrift, therefore that man h miftakenthat thinks it is an eafie matter for him to come to Chrift. O ! Many a man doth miftake faith of their own working, for that faith which is of the operation of God. When God hath beaten V 4 many

many a foul out of his Breft-works, and the foul fees he can no longer defend himfelf there, good works will not doit; then he taketh up a reiblu- tionin his own ftrength $ well, I will go to Chrift, I will believe in Chrift, if I cannot have it by obe- dience, I will have it by believing : Ah ! But he never faw that there was an impoifibility for him to believe , but he goes to Chrift in his own ftrength, and the faith is of his own working,aad it is fwch a faith as Chrift will not own ; no, when God deals with a foul in a faving way,he difcovers to it that it is no more able to believe in Chrift, then it can obey the whole Law, and that there is a necetfity that he fhould be drawn of God; and in his fpirit he breaths after God, and faith, Lord, draw me, for if thou doft not draw me, I fhall ne- ver come to Chrift; fee a neceffity of being drawn to Chrift ; And when thou art drawn, give up thy felf to thofe breathings and workings of the Spirit of God; after thou haft feen thy felf in a loft condition, and no polfibility to help thy felf, ei- ther by thy work?, or by believing ; why then if the Lord ©pen the word of Reconciliation rorhee, and is breathing fweetly upon thy heart, and mo- ving upon thy fpirit, while thou heareft the word of grace opened, and the tender of Chrift urged, O then give up thy felf to thofe drawings of the Spirit of Chrift, and do not hinder thofe drawings by thy unbelief, but give up thy felf to the Lord, and fay, Lord, I fee thy hand onely is able and powerful to draw (ouls to thy felf, and I will ftand out no longer. That's the fecond.

Thirdly,

C 297 ) Thirdly, Be diligent to make the beft improve- ment of Jefus Chrift ; when God hath difcover- ed the myfterie of Chrift to thee, and in feme meafure hath drawn thy heart, and made thee to lye at the feet of Chrift for life and falvation, and ^for faith to believe in him ; be diligent to make the beft improvement of Chrift. Improve Chrift for holinefs and fan&ifi cation, if thou defireft to have Ele&ion made out to thee, improve Chrift for holinefs. The Apoftle 2^.1.5. exhorteth them to this, Giving all diligence ^adde to your faith vertue9 andtovertue knowledge, and to knowledge temptrancey and to temperance patience, and to pa- tience godlinefs ; and fo he goes on, and then fol- lows at verf. 10. Give all diligence to make your calling and eletlionfure ; for if you do thefe things , pufhall never fallt In this way give diligence to make your Election fure, improve Chrift for ho- linefs, for grace, for ftrength, for more ftrength ; be diligent in waiting upon the Lord for the car- rying on the work of holinefs ; let Chriftians en- deavour to be continually in the exercife of grace, and in the performance of every duty that the Lord calls them to ; adde grace to grace, and wait upon Chrift, that one degree of grace may be added to another ; knowledge to knowledge, faith to faith, temperance to temperance ; truly it is in this way that God comes in with difcove- ries of electing love ; I do not fay it is for your diligence, and for your improvement of Chrift, and adding grace to grace ; but this is the way : when the Lord doth enable his people to be thus faithful and diligent in the improvement of

Chrift,

(293 )

Chrift, and in the exercife of grace, and perfor- mance of duty to God and man, God comes in that way, and giveth a foul a more clear difcovery of his electing love.

Fourthly, Defire the Lord to fet a heavenly Byafs upon your fpirits,if yen defire to have your Election cleared and made fure ; take heed of an earthly heart $ and O 1 Look up to God earneftly, that he would fet a heavenly Byafs upon your fpi- rits,that you may be able to fay, Our converfation if in heaven , our heart is there, from whence we look for a Saviour ; we groan to be clothed upon with mr houfe which is from heaven. Truly Brethren, if we look too much downward, if we be grubling below, and be writing upon the duft, we fhall hardly lee what is wrirten in heaven : Though your names may be written in heaven. O! the looking too much upon this world, keepeth many a Chriftian from feeing his name written in hea- ven.What pains will Attrologers and Star-gazers (as the Scripture calls them) take to fee into the fecond heaven, the ftarry heaven ? How often will they look up ? And how long will they look up to fee (as they pretend J what is written there, what is the language of the Stars \ And O ! What a ftiame is it to Chriftians that we fhould look up n© oftner, and no longer into the third heaven, that we may fee our names written there ? Truly Brethren, it is no eafie matter for a Chriftian to fee his name written in heaven, though his name may be written there; we fhall hardly fee ir, if our hearts be nor much there, and our converiau- onsmuch there $ we ufe to fay, if children look

off

(299 ) off their Books,they will never learn their Leffons well ; Truly,if we look fo much on the world,and fo little into heaven, we (hall hardly learn to read our names written in heaven. But when as the Lord fees that his people are defirous to have their thoughts in heaven, and their conventions in heaven,the Lord will come and fay to that foul, well, I fee that thine eye is in heaven, and thy heart in heaven, ftnow for thy comfort, that thy name alfois in heaven, thy God is in heaven, thy Chrift is in heaven, and thy portion is in heaven. O ! Beg of God that he would clap a heavenly byafs upon your fpirits.

Fifthly, Take heed of (inning againft the Lord, take heed of giving way to any fin ; as you defire to have your election cleared up to you, take heed of turning out into any crooked way. Let not ChrifHans give way to themfelves,nor allow them- felves in any way of evil. Y ou know what 5 theApoftlefaithin2 7/7#.2.io. Nevertheless jhe foundation of Godftavdeth fare, having this Sealt the Lord knoweth them that are his : z/£nd let e- very one that nameth the name of £hrl^ depart from iniquity. The Lord knoweth them that are his; An! but would you know your felves to be in that number ? Take heed that you do not give way to any fin,d© not allow your felves in any way of (in, be not found in any way of iniquity ; every in that is allowed, it will caft a blot upon your Evidence, and you (hall not be able to read it. This is the firft life unto thofe that have not God's ele$ing love cleared up to them ; there is I neceiftty that every foul (hould give all dill—

gence

( 5oo )

gence to have their Election made fure^t is mat- u terof infinite concernment, and you have been taught in what way to wait upon God to make your Election fure. ^

The feccnd Life is to thofe that have attained to the knowledge of God's electing love : And it calls upon them,

Firft,Tobe Tharkfnl. Secondly,/^ labour to walkjvorthy of fo great a nterey.

Firft, To bzlhankjul. O confider that it is the free love and the free grace of God that did make the difference between you and others, Is there not caufe then of Thankfulnefs ? You were no better then theworft in the world, no better then thofe that are caft out of God's fight into ut- ter darknefs ; there is as much evil in our hearts as in Judas his heart that betrayed Chrift. O ! It is free grace that hath put a difference ; if God hath made known to you that he hath chofen you know that it is free grace that hath put the diffe- rence ; O ! Rich grace, free grace, that God fhould take you, and leave another as deferving as you ; O ic is free grace I

And that we maybe ftirred up to Thankfulnefs, confider that all the mercies that ever you do en- joy or hope for, fpring from this Electing love ! O I What caufe have you to admire this love ? E- le&ing love it was a fruitful wombe,all your mer- cies lay in it, your comforts they all fpring from it ; if the Lord had not given you his love frotnk eternity, he had never given you Chrift as he did, ^ he had nor given you the knowledg of Chrift.AU

( 30i )

the mercies and comforts that you do enjoy, do fpring from this love ; if it had not been for this love, you had never known what pardon of fin had been, you had never known what peace with God had been, what a mercy it is to be reconciled to God ; your prefent mercies they all lye in this womb of God's Electing love; O! what an en- gagement is this to Thankfulnefs ?

Secondly, Walk worthy of this love ; Chriftians you that fee your Intereft in Electing love, walk worthy of it, improve this your mercy, that great mercy, the knowledge which God hath given you of his love in Chrift, improve it, let it be at^en- gagement upon you to duty.

To what duty doth this Love of God engage unto.

Firft, Let this love of God to you engage you to a holy confidence^ to a holy trufl in the Lord,and Wta* Dii- a ftedfaft relyance upon Chrift and his grace in e- ^ ^!* very Hate and condition ; the Lord would have J^ chn- " f-ou make this improvement, his love is diicover-ftiansun- m for this end,thatyour faith may be ftrengthned,to. md your hope ftrengthned, and made more firm nd lively ; Who [hall lay any thing to the charge of j 'od's Elect, it is God that juftlfieth,§LC. Rom.%.% 3. Thus doth the Apoftle improve it, // God be for is, who frail be again ft m ? / am pervaded, that 'either death, nor life, nor c/4ngelsy nor Principali- ties, nor fowtrs, nor .things prefent, nor things to ome, nor height, nor depth, nor any other creature % S lalbeable to fe par ate hs from the love of God which

iff Chrift fe[w our Lard, Nay (faith he) In all

theft

( 302 ) thefe things we are more then Conepierows. Chrif would have his people improve this love, for the caftingout of fear, per feot love cafteth out fear. it is cafting out fear, though it hath not caft gui fear ; Fear mot little fioc^ it is your Fathers gooa fleafure to give you a Kingdom ; he would ftrength- en them againit fear by fetting before them the Father's Electing love ; it is the Fathers gooo pleasure to give you a Kingdome. O that we might improve this for the firengthening of eur confidence !

Secondly, If the Lord hath difcovered his love, know, that it is an engagement, as to Confidence, fe to Hot'mejs ; a holy and unblameable walking before God. The adverfaries of this Truth pre- tend that this is a Doctrine of Liberty : Ah ! but there is no fuch tendency ; Put ony as the Eleti of God^ bowels of mercy. If you be the Ele6t of God, put &n bowels of mercy, and fo be you like to Chrift ; I fay, know that this is the end of God's Electing love : God hath chofen you, wherefore hath he chofen you ? Ej>h. i . 4. Recording as he hath chofen us in him before the foundation of the world y that we Jhould be holy> and without blame bc- fore him in kve : This is the great end of God's love, and the difcovery of it, that you may be ho- ly ; O! Know that if God hath loved you, you fliould be holy.

Thirdly, Know that ycu are engaged to walk humbly. Who put the difference ? What was it that made the difference ? This Doctrine of free Electing love harh taught you, that it is grace that hath made the difference, not your free will and

improve-

( 3°3 )

improvement, but it is free grace that made the difference : The Lord faw us fo far from impro- ving of that which he gave us, as any other ; and therefore this may filence all &dh before the Lord, let not fleili glory ; Why ? what hart thou to glory in? If thou be better then others,whence was ic ? It was from free love, and therefore ic engageth thee to walk humbly with thy God.

Fourthly, It is an engagement to Love. O ! love the Lord dearly ; if the Lord hath made out his Electing love, you are engaged to love him a* gain ; fhew forth much love, love to Chrift, and love to the Image of Chrift, love to the way of Chrift, love to the Truth of Chrift, love to the Ordinances of Chrift, love to the Saints of Chrift, As I have loved you ^ (faith Chrift,) fo ought yen t9 hvs one another j John 13. 34* ^4.s I have iovei yoH\ as much as if Chrift fhould fay, this is the greateft argument that I can propound to you to move you to love one another, / have loved you : If the Lord have loved you with this electing love, and hath difcovered that his love to you, you are engaged to love him, and his people, and what- ever hath the Image of God and of Chrift upon it. And fo I have done this point,this great myfterie, this Do&rine of Ele&ion.

I defire not to read this Verfe again ; there is one thing more which I (hall but touch, and fo conclude.

/ am not fent but U the loft Sheep tf the Hottfe

$f Jfracl.

f 304 )

The Heufc of Ifracl.

What is the Houfe of I fuel ? Why, the feed of Abraham, the pofterity of J*<?^,whofe name was Jfrael ; the twelve Tribes they are the Houfe of Ifrael, they were the peculiar people that God chofe out of all the Nations ; he left other Nati- ons, and he chofe them for his peculiar people, he chofe them to be his Houfe,when he took them into Covenant with himfelf, and they took hold of his Covenant, they became a Church of Chrift, and this Church of Chrift is the Houfe of God.

Ifrael is God's Houfe : That's the Point that I fliall but touch, and 1© fhut up all.

Every true Church of Chrift is the Houfe of God. They are a Houfe,and they are the Houfe of God. What was Ipoken of that Church, may be faid of every true Gofpel Church ; they are a Houfe,and God's houfe, they are God's Houfhold, they are called the Houfhold of Faith, Gal. 6. 10. And fo again in Ephef 1. 19. Wjw therefore, yearene more Strangers, and Forreigners, but Fellow Citi- zens with the Saints, and of the Houfhold of Cjod ; And this is prophefied of by the Prophet Micah chap. 4. verf. z. And many Nations fiall come and fay, (fome, Let us go up to the Mountain of the Lord}and te the Houfe of the God of Jacob ; fpeak- ing of Gofpel- times ; the Churches of the Lord are called the Houfe of God. fhnft 04 a. Son ever his own Hmfe , whofe Houfe we are , &c. Heb. 1.6.

Now in a houfe there is a Mafter of the Family;

why

C 305 )

why the Matter of this Houfhold is Chrift ; every houfhold hath a Head, a Matter, the Lord of the Family ; Chritt is the Matter of this Family, he v is the Lord, the Head of the Church : If they eaU 1 the Mafter of the houfe Beelz,eM, faith Chrili,£w much more {halt they call them of his hwfhelJy Matth. 1 o. 2 5 . Chrift is the Head, and the Lord, and he is the Mafter of his Heufe, of his Church, the Mafter of the great Family.

Secondly, The Members ©f this houfe they arc fellow Brethren, fellow Servants, fomtimes they are called Children : Members of a Family, they are either Children, Servants, or Friends that dwell in the Family ; The Lord caileth his peo- ple his children,his fervants, fomtimes his friends, mil he owns them, the members of his houfe, arc fellow brethren, and fellow fervants.

Thirdly, In a great Houfhold you have Officers and Stewards ; Great Families they have their Stewards, they are under their Lord ro overfee the houfe, and t© look to the wayes ©f the houfe, and temake proviflon for the houfe, and 10 give them their meat in due feafen : In this Houfe of Chrift, and in every Gofpel Church, Chrift hath appointed his Stewards, 1 Cor. 4. 1 . Let a man fo account ofns, as of the (JWimfiers of Thrift, and ■ Stewards of the (JMjfteries of God : Chritt hath appointed Ofl!icers,as his Scewards, to difpente his good things to his Servants.

Fourthly, In a Houfe you have the Lawes and Cuftomes of the Houfe ; In Chrift's Houfe there arj Lawes and Cuitomes, hehathlefc i: on Re- cord, the Lawes of his Houfe are written, how he X will

(5°0

will have his Houfc governed ; all the Lawes of his Houfe are written in his Word ; it is not lefc to men to make Lawes for ChrifVs Houfe, (No) but Chrift himfelf as Head and Lord of his Church he hath made Lawes for the Government of his Houfe.

Fifdy, In a houfe or houihold, there is employ- ment for them in the houfe j fo Chrift in his houfe hath employment for all the members of his Houfe, fome work that he hath appointed for eve- ry childe and fervant in his Houfe, for every one that is a Member of any vifible ( hurch or Con- gregation, which is the Houfe of Chrift, there is work that is common to all that are 1 in the Houfe, Pfal. 134. Blefs ye the Lord, all ye fervants of the Lord, which by night ftand in the Houfe of the Lord: And again in Pfal. 135* 1,2. Praife yc the Lordy praife ye the Name of the Lord, praife him O je fervant $ of the Lord, ye that fi and in the Hmjeof the Lord, in the Courts of the Houfe of twrGod. The duty lay upon all in the Houie of God, to blefs the Name of Chrift ; and there are fome particular works that Chrift cuts out for e- very membenChrift would have none in his hotife idle, there is fome work that every one may do, that may be for the good of the whole houfe. The privi- And as this Houfe hath his Wor\^, fo this houfe ledges of hath its Priviledges. O I there are fpecial Privi- the houfe ledges ; the Lord he is en^aqed to teach all in 01 v^nrut. |qjs houfe . lt ]}es upon the Mailer of the houfe to teach thofe that are in his Family ; why the Lord Jefus the Head of the Family hath engaged to teach all that are in the Family, J fa. 54. 1 3. And

all

*H thy children ft all be taught of the Lord : Sions children, they that are of the houfhold of God, God doth engage for it that they (hall all be taught.

And this is another Priviledge,That as the Lord Priv. i , will teach them, fo he will defend andprotetl them, He hath promifed fpecial protection to his chil- dren in his Houfe, I fa. 4. 5. And the Lord will create upon every dwelling place of Mount Zion^and upon her Afjemblies, a Cloud, and fmoakjby day, and the joining of a flaming fire by night ; for upon all the glory [hall be a defence : The particular Chur- ches of Chrift under the Gofpel, upon all their glory fhall be a defence.

And this is another Priviledge, That the Ma- Priv. $; ft er of the Houfe will do the fervants work.: You know what the Church faith, I fa. 26. 1 2. Lord, thou wilt ordain peace for us, for thou alfo hafi wrought all our worlds in us : What-ever he calls for from any of his people in his houfe, he wil do it himfelf, he will ftrengthen them to do it, his own Arm fhall be at work. This is a choice privi- ledge that belongs to the houfe of God.

Another priviledge is, That they Jh'aH eat of the Priv. 4. be ft, and drin^ofthe left ; they ft) all have a fcaft of fat things, and wine on thee Lees well refined : he will make fuch a Feaft in the day of the Gofpel, upon every dwelling place of Mourn Zion, upon every houfe of the Lord ; the Lord engageth to make them a Feaft of Fat things, hisovvnflefh foall be fet before them , which is meat in- deed ; and his blood, which is drink indeed.

Another priviledge is this, The fervants (hall Priv. 5, X 2 ft

(3o8J)

fit down with the Lord ar.d Mafter at Tabic : Ser- vants have feldome fuch a priviledge in any houfe, to lie down with their mafter; but in Christ's houie all :he fervants ifoall fit down at Table with their Lord. 0 1 What a choice priviledge is this, to fit at their Lord's Table >

Pnv. .6. Nay, while they fit at Table, their Lord will frrve them. Such a priviledge the Lord promi- feth to his people, Luke 12. 37. He frail gird kiwfclfy and make them fit down to meat^ and will eomefurth andferve them. He will cut out their portion for them ; he will fee to it, that they want nothing that he feeth good for them.

Triv. 7. And he willblefs their provifion to them ; that is another priviledge, Pfal. 132. 13, 14, 15. For the Lord hath chofen Zion^ he hath de fired it for his habitation ; this is my reft for every here will I dwclL' I will abundantly blefsher provijiow: I will fat u fie her foor with bread. See the Lord will blefs Zions provision, and make his people fat and rlourifhing, forfo is the Promife, Pfal. 92. 13, 1 4. Thofe that be planted in the Houfe of the Lord, pall fimr :fh in the (fourts of out God^ they fkatlftill bring forth frmt in old age , they (hall be fat and flotiritling. Thefe are the priviiedges of the Lord's houfe.

To (hut up all with a word or two of t/4ffli-

cation,

Vfe J. If every true Church of Chrift be the Lord's houie, Why then, Let not men take it ill if any Church of Ch:ift, in obedience to the Rule of

Chrift,

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Chrift, and tothe Commandment of Chrift,fhall be watchful and cauteleus who they receive into the Houfe of Chrift : Lee it be no offence, ic is a Churches duty, and it fhould notbeany Offence, they muft walk by the Rule that Chrift hath lefc : Chrift's houfe hath a rule given them, and they muft not for a houfe full of gold and filver, go from the rule of the Lord ; Chrift hath left a rule how he will have thofequalified,that (hall be ad- mitted into his houfe, Pfal. 1 5. and Pfal. 24. 3,4. Who frail afcend into th< hid of the Lord ? And whe fballfiand in his holy place ? He that hath clean hands y and a pure heart ; whs hath not lift ttp hit foul mt§ vanity^ nor (worn deceitfully . Thele places fpeak of Gofpel times, men and women muft be vifibly holy: And therefore let ic be no offence to any that the Church walketh by the Rule of the Mafter of the Family ; they muft receive none but fuch as they can judge to be thofe that are qualified according to the rule that Chrift hath left ; fuch as Chrift hath received,and no more ; you your felves will be choice whom you receive into your houfe?1, and I pray let Chrift have that liberty you challenge to your felves.

Secondly, From hence it lets us fee, that the z?fe 2. finsofProfeifors, efpecially the fins and fcandals of Church-members,muft needs be a great dillio- nour to Chrift. O that we could think upon it ferioudy, there is much fadnefs in it, that they that have a profeflion of Chrift upon them, the Livery of Chrift upon them, that they that are ad- mitted into the houfe of Chrift, accounted as children there, and fervams there, and friends

X 3 there,

C 3*° ) there, that they fhould walk fo as Chrift flaould be difhonoured ; Profeflbrs, look to ir, and ye cfj ccially that are Church members ; your fcan- dals, your open fins, bring more dishonour to thrift, then the fins of the whole world ; your fins are a flume to Chrift, they reflect to the difnonour of Chrift, and fhame to Chrift : It is a fad thing, that men fhould look upon Profeflbrs, and fay, they are like the world; they make a profeflion, Ah 1 but they are as greedy after the world as wicked men, and they are as proud as the Devil himfelf ; O that Profeflbrs might not give occafion for wicked men thus to fpeak 1 for this will be a dishonour to Chrift. When you fee a childe rude and deboifl, you will fay, who is his father ? Or, who is his Mafter ? What ? Hath he no Father ? Or no Matter ? O | What a fhame is it to the Mafter of the Houfe ? And fo for Pro- feflbrs, when men fhali look upon thofe of cor- rupt converfarion , and they fhallfay, Who is their Mafter ? What? Chrift their Mafter ! And they fpeak fo and fo ! And walk foand fo! O thac the Lord would make them that have the profelTion of Chrift upon them watchful in this ; Take heed that you give no occafion to the world to fpeak evilly of Chrift,' who is the Lord and Ma- fter of his Houfe. <rjfe ,# Thirdly, It lets us fee what a Priviledge it is robe a Member of the Church of Chrift, and to have Right thereunto ; Take that along. O ! What a p; ivfledge is it ? What a denreable mer- cy i< ir ? How will every one ftrive to gcr their Children iiv.o g~eac mens hollies } If rficy can but

«LCt

(3ii )

get their Tons to be one of a Noble-man's houfe, you think ic to be a great priviledge ; O what a mercy and priviledge is it to be one of Chrilte Fa- mily? How many are the priviledges that they enjoy that are in Chris's Houfe ? You had atafte of them b&fore, and O that the tafte might draw -all Chriftians to the performance of their duty ! O 1 How did David long and thirft after it ? Pfal. 27. 4. One thing have I dejiredof the Lord, and but one thm^ ; What is that ? That I may dwell in the hottfc of the Lord all the daj.es of my It ft, t9 behold the beamy of the Lord, and to en- quire in hit Temple : O how defirous was David to dwel in the Houfe of the ^-ord ? And he counts them bleflfed, Pfal. 84. 4. tBleJJed are they that dwell in thy .Houfe. Now if ic be iiich a mercy and priviledge, take heed that we do not contemn* ic, and take heed that you do not flight it, and fay, it is no great matter whether I be in the houfe of God or no, fo long as I am a Believer: O ! Take heed that you do not defpife fuch a privi- ledge.

Fourthly and Laftly, What an engagement yf€ a doth lye upon all in ChrifVs houfe to be holyPThis is an engagement to duty.

Firft, Ic engages the Saints in Church-fellew- Duties of fhip, unto the exercife of the grace of Lsve ; why Church- they are all of one houfe, and of one houftiold,and Members. and they are engaged to love one another, they &**} l are engaged to feek the good of one another : you take it ill if a fervant or childe ftiould not regard what becomes of their fellow fervants, and fellow brethren, every onemuft feek the good of tho- X 4 ther.

ther. If one Houfe, we are engaged to a great deal of love and tendernefs that we (hould ex- prefs towards one another ; not to minde our own things, but to minde the good of others ; but e- fpecially in the fame houfe ; we are bound to d§ goed to all the houjhold of Vmth^ but efpecially in the fame houfe; we have the tlrongeft tye to love, and to help one another, if in Chrift's houfe. Duty i. And if this be Chrift's houfe, 0 1 What duty do we owe to Chrift,that are received intoChrifts houfe ? If in Chrift's houfe , we fliould keep Chrift's Lawes, the Rules of his houfe : O ! what Rules hath Chrift given us to walk by ? Faith and Love, the great Commandment of the Gofpel: O! if in Chrift's houfe, know that you are engaged to walk by Chrift's Lawes. J)pfty 3. And it engages you to dc the werk.rf Chrift } what is the work that is in Chrift's houfe f Surely there is fome work for every one, Chrift will not have an idle perfonin his houfe, fome work Chrift layes. before every member ; O that we might be helpful ; there is fomthing in which the meaneft: member may be ferviceable to the houfe of Chrift; wait upon the Lo~d to know your work, and wait forftrength to do it. Duty 4. And we fhould blefs Chrifi ftr the frovifion of his heafe. O | how engaged are we to wait upon theLord for the bletfing the provifton of his houfe? what a mercy it is for the Lord to take us into his houfe, and fend us the beft things, making us a fcaft of fat things, wine on the Lees well refined,a feafl here,and a feaft in other Ordinance,the Sup<- j?er ? 0 1 what an engagement to thrive and grow

in

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m grace ? It will be a (hame to Chrift,if his peo- ple that enjoy fo much, if they {hall be ftill lean and ill-thriving : As the Lord hath taken us into his houfe, fo let us look up to the Lord for his blefling, and for the fulfilling of his Promife, he hath faid,That thofe that are in his honfefhall be fat and flettrifh'wg, and well-Uhlng 5 and fhall have ftrength to perform their duty. O that they that arc in the Lord's houfe, vyould wait upon the Lord forhisbkfling.

Matth,

3H

Matth. 1$. 2$.

Then came fbe and worfhipptdbim^ faying. Lord help we*

SERMON XVII.

Come new in this 2 5 th verfe to confi- der the behaviour of this Womans fpi- rit under her temptations ; fhe doth no: ftand to reafon about her Ele£tion, bucil^£Lpi5i£aLJ.y-Comes and worfhippeth him ; She came and werfk'tpped himy faying, Lord> help. This woman i"he was under great afflictions at this time, iuch afflictions as made her come and cry to Chrift, Have mercy on me O Lordy thou Sort *f T)a\;'.d% my daughter it gricvoujlj vexed with 4 Vcv'xl .- And this her affliction was accompanied with Temptation ; and by a fecond Temptation Chrift would make tryal of her faith : And thfcugh fhe was under affli£lion,and this affliction accom- panied with temptation, yet fhe falls down and worshipped him, She came and wcr flipped him,

faingy

tying. Lord) Help. So that I (hall clofe with this Truth.

That it is the duty of Saints to worjhip C^ftyJ** j)0n even then when they are in the midft of the great eft afflictions and temptations.

It is clear from the words, and in the opening ofthePointlihali

Firft, friew you, What it is to nor flip the Lordy what is that worfhip which the Lord doth expect from his people, when in affliction and temptation.

Secondly, I fhall give you Scripture inftanceS for the Proof of the Point.

And then Thirdly, Conftder the Cjrottndssf the Point.

And then Fourthly, Make fome Improvement.

Firft, To confider, What is that Wo-rfcip -which what the Lord requires of his people when afiicled andwotfhipit tempted is that God

i. This Worfliip it is either the Worfhip o^m^co ?e the Spirit, Internal: Or - whenaf-6

2. It is the waiting upon God in thofe Inftiru- fli&ed and tions of his own, which he hath appointed for his tempted, people to wait upon him in ; which is External Worftiip.

- This Worfliip firft, is that of the Spirit. You will fay wherein doth it confift ? , . .Whyitconflfts

•Firft of all, In that holy fear a*d Reiereneewhetein which we owe unco the Lord, and fhould be a&- fpiritual ing towards God, when God brings into fuch a^J1?

condition

condition. Fear and Reverence it is a part of In ternal Worfhip : Fathers ofcurfiejh corrected m And we gave them reverence^ jball are mtmneh r* ther he in fubjettic* ttnto the Father of Spirits Heb. 1 2. 9. When as the foul is filled with a ho ly fear, fearful to fin againft God, anc] to difho nour him in affliction and temptation, when th« fpirit is fearful to grieve the Spirit of God in af fiietion, when it is fearful to take the name 0 God in vain in the time of affliction, by unprofita ble and unfruitful bearing of affliction ; wfeen the fpirit is thus compofed to a reverend childe-likc fear before the Lord in the time of affliction, thi: is part of that Internal Worfhip the foul owes tc God.

Secondly, -This Worfhip confifts in Leve^ a! well as in fear; whenthefoulis acting in lov toward God in time of affliction or temptation, a that it dares not conclude that God loves him the lefs, though he be afflicted, though he be in tern- j ptation, fo alfo he defires not to love God one] I jot the lefs, notwithstanding all afflictions and! temptations ; when the defire of the heart is to-H wards God in time of affliction or temptation ; 0\\ ' when wilt thou come unto me ? faith ?)avidy PfalJ 1 ©1. 2. And faith the gracious heart,let me havei God's prefence in affliction, rather then deliver- ance from affliction ; when as the foul is carried out to delight in God in the time of affli6tion, to rejoyce in God, and to glory in God,and to com- fort it fe\f in GodytsDAvid did when he was fere- ly diftretfed at Ziklag,jet he encottraged himself in the Lordhii (Jody 1 Sam. 30. 6. Though God

taketh

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'taketh away many c©mfort$,yet if he give himfelf, |f the foul is looking towards his portion as a blefled 'portion $ one God is better then all the comforts that I have loft, I have loft friends and relations, j but one God and Chrift i< more excellent then all jthe creatures in the wo Id; when the heart i$ 'thus breathing in love towards Ged in time of af- [ fli&ion or tempeaiioa, this is a part of that Inter- I nal worfhip it owes to God.

Thirdly, This Internal Worlhipis that Tmft \ and Affiance the foul hach,which it placeth in God alone ; when the foul is acting of faith in the Lord, The Lord is my fortiori^ my foul hath f*id tt*9 and therefore I will hole in him; I will look toward him, I will reft upon his Arm, doubtlefs thou art our Father, though all this hath befallen us,doubt- lefs God's intentions are gracious, it is for my good that he doth thus afflict me; doubtlefs the Lord can and will make a good end of thefe affli- ctions, for chat is his promife : Now when the foul is thus roling upon God, and refting upon his promife, cleaving to the faithfulnefs of God for the fulfilling of his Promife in time of afflifti- ,on or temptation* this is a great part of that in- ward worfhip which God doth require of the foul, when it thall thus believe in hope,above hope^and againft hope • as Abraham the Father of the faith- ful did, this is Inward Worfhip.

Fourthly, It confifts in the fubmiflion of the foul to God. That Inward Worlhip that God doth require of his people in time of affliction or tem- ptation, I fay it confifts in the fubmiffion of the fpirit unto God j when a man defires to make a

refignatioa

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resignation of his Will unto God ; If this cup ma) nit f*fs from meythywtt be done i when a foul is content to be at the difpofe of God, for the kinde ©f affli£tion,and meafure of affli6tion,and the time of affliction ; well, if God encreaie my burthen, let him encreafe my ftrength, and my foul dial) glory in him ; if the Lord will continue my af- fliction longer, and I muft drink of this cup again and again, yea the third time, if the Lord will afford his prefence in affli6Hon, my foul deftres te .fubmit to the Lord ; when thus the heart is affect- ed toward God, fubmitting, falling down before the Lord, and making a refignation of his Will tc the Lord's Will. This is that fpecial Worihip of the Spirit, that Internal Wor (hip that the Fathei ©f Spirits calleth for from his children in time ol affliction. External But fecondly, This Worfhip muft be Externa Wotfhip, as well as Internal, and it confiftsinthe giving what, and honour to God in rhofe wayes that are of his own J^nflfc1111 appointment, efpecially inthefe two.

Firft, In the pouring out of the foul in fuppli-

cation before the Lord. Secondly, In fpeaking good words of God. Thefe are two great parts of tlfet external wor- ship that God calls his children to in time of af- fliction; to fpeak gracious words unto God, and to fpeak good words of God to his praife and ho- nour.

Firft It is the pouring out the Supplication of the Soul before the Lord in prayer ; it is a fpecial exer- cife chat God calleth his people to in time of af- fliftion and temptation, to be much in fupplicati- r on,

( 3*9 )

on pouring out their fouls before the Lord. Now this Supplication,this Prayer which the Lord doth require and doth delight in, it is accompanied

Firft, With Humility ; As you foall finde in the example of this woman, her prayer in the day of her diftrefs, it was a humble prayer, a humble am- plication; one of the Evangelifts obferves, (the Evangelift Marl^, chap.j. ve}f. 25 .) that {he came and fell at his feet ; this woman came and fell at the feet of Chrift, and cryed to him, Lord help me ; It is a humble prayer that the Lord doth delight in, whai the fpirit lyeth low before the Lord, when the creature is fenfible of his own vilenefs, and fliall acknowledge with Jaco&y That he is -left then the leaft 0/ all thofe mercies which he doth dejrre and expebl at the hand of Gody that if ever the Lord be gracious, itmuft be free grace, fomthing in himfelf thatmuft move him; when the foul is enabled by the Spirit of the Lord toput.upfuch a prayer, this is a part of that ex- ternal worfhip that the Lord requires.

Secondly, You flhall finde that this womans prayer was accompanied with fervency ; her ve- ry exprefCon doth hold forth and declare the ar- dency of her fprrit ; fhe cryed before, O Lord, thou San of David have mercy on me • and now a- gain the breaks forth into this expreffion, Lord, Help • Why, it isfuch a prayer that God taketh delight in, fuch a fupplication as is fent up with a holy fervency unto God ; and indeed the Lord brings his people into the furnace of affli&ion and temptation, that fo he may kindle this holy fire of zeal and fervency in their bofomes- the Lord

doth

f 330 )

doth raife the ftorms, that fo he may make the Difciples to cry the louder. Now therefore when the fpirit is thus carried out to God, this is fuch werfhipas he requires and expe&s.

Again thirdly, We (hall hnde that this womans fupplication it was accompanied with Faith; Fer- vency without faith could not avail ; but there is an expreiTion of her faith, that Tide which (he gave to Chrift, Lord; Lord help: fhe looked upon him as the Lord of heaven and earth,fo fhe applies her felf to him in her diftrefs ; infinite in power, he was the Lord, aritf had infinite power, he was able to help ; fo fhe refteth upon hrs all- fufficiency i fure he that is the Lord, the Lord of all, he hath power enough in his hand, and grace) enough in his heart,he can do what he pleafe,why fuch a prayer the Lord accepts of as is accompa-i nied with faith ; the promife is made to faith ; fp hat-ever yon a*k^ in my Name believing, yotofkah receive ; and the grayer of Faith {hall fave tbtl ftcV: the prayer of faith can do great things.

Fourthly, This womans prayer was accompany- ed with Cexftancy ; fhe held on notwithftanding| the difcouragements {he met WKhal', they were; very many and great, the Lord {as you heard be-l fore) was filent to her a long time,when he fpeaks! he fpeaks a fad word, that he was not fent to fucki as fhe was, yet fhe holds on ; this difcouragement might have beaten her off, and made her ro have faid, well, I fee that there is no hope, I fhall lofe my labour ; but notwithftanding all difcourage- ment?, fhe doth continue in fupplication, fhe worships, and fhecryes, Lord help. It is con-

ftancj

C 321 )

ftancy in Prayer thac the heart of God is taken with, Chrift you know fpake a parable to this end, Lake 1 8. 1. That men fhonldfray alwajcs. The foul ihould continue with God, and abide with God : Refolve not to go away from his feet, buc there to fit, and rhere to wait, and there to cry, till the Lord be gracious ; this part of that exter- nal worlhip the Lord requires of his people in time of affliction and temptation.

Secondly, The other part of external worfhip is ixjpeakl»g well of God in ajfliffion and temptati- on, bo doth this woman, the fpake well of Chrift when (he worfhipped him, the calleth him Lord • by which word (he doth

Firft of all, Exalt and honour drift. Secondly, She Juftifieth him.

Both thefe are good words, which God takes well from his people in the time of affliction or temptation.

Firft, She doth Exalt htmfi\ e fpake to his ho- nour ; thou art the Lord what-ever I be, though I be a poor vile creature, as the acknowledged af- terward when Chrift converted her, yet thou art the Lord ; nay, though Chrift ihould debafe her, yet (he would-gfcxalt him : O this is an excellent frame of fpiric, an excellent part of that worihip we owe to God. And as ihe doth honour God, So

Secondly, She Jttfiifieth htm-? (O Lord) tfa'c very word dorh juftifie Chrift in all his dealing? towards her : Thou art the Lordy thou art Jehe- t ah, infinite, free and abfoluce, and may do whan ih ;ii pleafeft, and in all this thou h.iftdone me Y • do

C 322 )

no wrong, neither canft thou do wrong, for thou nit the Lord, I am thy poor creature, thy vaffal, but thou art the Lord ■> thus fhe juftifieth Chrift. Now when the foul is thus carried out in time of alTlictionand temptation, to fpeak iuch words as may be to the honour of Chriit, and fo to fpeak, as to juftifie Chrift in all that hath befallen it,Lord thou haft done me no wrong, thou art righteous, though my affliction be very grear, though my temptation be very prevalenr,yet the Lord is righ- teous in all that hath befallen me ; if he fhould afflict me feven times more, and heat the Furnace feven times hotter, I could not fay thou wert un- righteous : When the foul is thus carried out (I tzy) to fpeak well of God, ro fpeak honourably of God, and to fpeak to the juftifying of God in his dealings, this is a ^reat part of that worChip which we owe to God in time of affliction. And fo you have feen the firft particular, what it is to mrfhip the Lord, or what is that worfhip which the Lord doth expect from his people in time of affliction and temptation.

Secondly, I In all give you two .or three Tn- ftances for the proof of the Point ; That it is the duty of the Saints thus to worfiip, what-ever the affltc-tk nor the temptation be, and that both with/^rWworlVipofthe fpirir, and with Ex* tcrvaI\\o:\) ip, fpeaking good words unto God, and of Goth

Inflance r. Thus it fvas yvii h Job, look into Job 1 . 20, 2 1 .

of Jobi j'hen job arofe. a-- droit his Mantle, axdjkavedlvs head, and fell down uf on the ground, a>:di»orfhifpedy and] aid, N filled came I ant of wy mothers wombey

and

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and naked fkall I return thither : the Lord gave ', and the Lord hath taken away, bleffed be the Name of the Lord, job he was under great afflictions ac this time, all his Tubftance was taken away, a fad and unparallel'd affliction,and no doubt but it was a day of great temptation to Job, for that was the Devil's defigne to make job blalpheme God to his face, and therefore without doubt Sathan did fug- gelt horrible temptations, or elfe he had not well profecuted his defigne ; and yec notwithftanding it^was a day of affli&ion, and a day of temptation, Job werfhipped the Ltrd, expreifed holy fear arid reverence, exprelfed love,and expreffed his truft, his confidence, and his fubmiffion $ and he prays, and he praifeth, he fpake to God, and he fpake well of God, all parts of worfhip, he fell down and worfhipped, and faid, The Lord hath given, andthe Lord hath taken, hleffed be the Name of the Lord i And fo David often met with afflictions and tem- tartarices* ptations, and yet you fhall finde him worshipping o£David. in divers of his Pfalmes. Yea look upon Jonah, iftftance ^ and take Jonah for an inftance, and O that God 0f Jonah* would make thefe his Saints patterns to us ; Jonah 4. 2, 3, 4. He was in a fad affliction, and his af- fliction was accompanied with temptation,he was as low in his own imagination, as if he had been in the belly of hell, and yet even then, when in the Whales belly, in the depth of affliction, and com- pared round about with fore temptations, Then Jonah worfhipped the Lord, verf. 4. Then I faid, I am caft out of thj fight, yet I willloeJ^ again to- ward thy holy Temple, 1 faid I was caft out of .thy fight ; there is a temptation of diibuft, when

Y 1 in ^

( 3H)

in that fad condition, in the bottome of the Sea, yet will I ktk^ towards thj holy Temple ; and at verf 7 . J l hen my foal farted within mc, / remcm- bred the Lord, and my prayer came in mio thee, into thy holy 7 'imple : When he was in this condition, he prayed, and he poured out his foul before the Lord. Infcnce* I ihall only give you one infbnce more, and of thrift, that is of fyrtft himleli, when as he was in a fore affl'ction,and his affliction accompanied with tem- ptation?, then he prayed, Luke 2 2.3 0,40,41 ,42. z/drid he came out, and went as he was wont, to the Mount of Olives, and his Difciples alfo folia wed him. os4'>d when he was at the place, he f aid unto them, Fray, that ye enter net into tempt at ten . And he ivas withdrawn from them about a ft ones c aft, and kjiceleddown, and prayed, faying. Father, if then be willing^ remove this cup from me : Neverthelefs, hot my will, but thine be done : and at verf. 44. it is faid, being in an z/fgony, he prayed more ear- wfily . His affliction doth increafe, and his tem- ptations do increafe, and as they encreafe, fo he cries the more earneftly to his Father : Afflictions do not make Chrift ceafe to worfhip ; no,he wor- iliips rhe more , and he cryeth the louder , and prayerh the more earneftly. ofthc^ Third,V' w- ^11 consider the Grounds of the point P9*nt ; Why *c M lhe duty of God's people, to tvhyitis vvo:fliip God in time of affliction and tempta- thecVy tion.

of Cods Y-utty Bccaufe there is no affliction or tempta- wor(Vip° im^ ^UC *c *s frwthe Lord, it is his MeiTenger,ic in time of ^s °f n^s reirdirg : we have to d \U wi:h God in ir, affliction. and

C 325 )

and it is fie that we fhould fall down and worfbip him, when God lends affliction, I fa. 45. 7. 1, farm the light) and create d*rk$efs ; I makj peace, a*.d create evil; I the Lord do all thefe things : It is .not fpoken of Nacural darknefs, the darknefs that ' is of the Ayre, chat wasnot created by God,there is no creating caufe, withdrawing of light aufeth darknefs ; but Go J (faith he) creates darl^cfs, he creates Metaphorical darknefs, that darknefs which he fends as an affliction to his own people, / create it ; there is no darknefs bur that which is of the Lord's forming and creaiing : In the Crea- tion- of the world, god f aid, let there be light ; but God never faid, let there be darknefs : but now, when God will afflict any of his people,he creates darknefs, and there is no darknefs, till God fay, let there be darknefs ; when God fayes, let there be darknefs in fuch a man's eftace, all his comforts, fhall wither ; when God fays, let there be d 11 k- nefs in fuch a man's family,there fhall be darknefs: for he can turn the Sun, or Moon, or Scars into darknefs ; he can take away the head of the Fami- ly, the children that are as the Srars of the Fa- mily ; if God fpeak the word, though there be never fo many in the family, he can turn li-bt into daiknefs: and fo, when God fayes, let there be darknefs in fuch a man's fpiric, O then, though it was comfortable before, it will be as fad and as dark in the inward man, even as it is with the Ayr at midnight ; daiknefs is of God's creating : and therefore when-ever the Lord brings us into a flate of darknefs, affliction and temptation, ei:her outward or inward, it is time then to wo-rhip thq Lord. j Y 3 Secondly,

( 3*0

Ground 2. Secondly, We fhould then worfhip the Lord in ' time of affliction and temptation,for it is the Lord only that can enable a. man to If ear temptation or af- fiiltion : there is need (I fay) that we fhould ap- ply our felves to the Lord, for he only can enable a poor creature to grapple with his affliction and temptation; If the Lord help nor, the proudeft helper in the world fhall ftoop, and not be able to bear up a man under the leaft affliction, efpecially when the affliction is accompanied with temptati- on, and is wounding ; ^A wounded Jpirit who can hear ? It is only everlafling Armes 1h.1t can fup- port under fuch a condition; furely therefore it is our duty in affliction and temptation to fall down and worfhip.

Ground 3, Thirdly, The Lord only can give a [anttified nfe of afflittisH ; he only can do us good by our ma-? nifold temptations ; affliction it felf cannot pro- fited experience fhews ir,a man may have ftroke after ftroke, and yet receive no profit, no fpiritual advantage, I am the Lord thy God that teacheth thcetofrefit, Ifa. 48, 17. God only can rer.ch to profit ; Elejfed is the man whom thou correcleft and teachefly Job 5. 17. When God's inftruction and teaching go along with his correction, that man is ble{Ied,Yhat affliction fhall be blefled : Affliction it felf cannot doit, and therefore there is need that we fhould apply our felves to God. , Fourthly, God or.lj can remove the afflittion^nd

T he only can rebuke the diftemper, and filence the temptation ; for certainly both affliction and tem- ptation (as 1 faid b^fo_e) rhey are the Lord's mef- ihcy arc tft : j\ piles of the-'^ord of FWts,

P

( 327 )

they go, and they come at his command, he gives out the word, and he bids affliction to charge, and kchargeth; and if he bids it to retreat, it fhall ,

retreat ; God only can deliver from aflSictiori,and from temptation ; therefore fu rely it is our duty to wor&ip in affliction and temptation.

Fifthly, It is the end of all afflictions dndtempta-Qtoun£ ^ thus to bring the (ml nearer to God , to drive the foulnigher God : We are very prone to content our felves to live at a diftance from God ; before, Irvat ajflifledy I went aftray, faith Davidy Pfal. 1 1 p. 67. Now the end of affliction and tempta- tion is to fetch home the ftragling fheep, tc bring God and the fpirit nigher together ; therefore k is fit that we fhould fall down and worfhip , for therein do we draw nigh to God, when the foul falls down and worfhips God with Internal worfhip, fear him, love him, m//fhim, and fub- w/Vtohim, and when it is pouring out its foul, aad lifting up the name of God, {peaking good words of the Almighty ; furely herein the foul draws nigh to God, and fo affliction attains its end.

Sixtly and laftly, This is the way to eafe and reft Ground 6 In our affittions ; we cry out for eafe and reft,that is the thing we feek after ; the way to have eafe and reft, is to fall down and worfhip ; for by fo doing,the foul dothcafl: its burthen upon the Lord. When it doth thus fall down, and worfhip with the worfhip of the Spirit,fear,and love, and truft, now the foul cafteth its burden upon the Lord,and his burden bang lefc there,it bringeth in unfpeak- able reft, I fay,whenthe f ju! by-inw^rd wor;T.ip

huh

C 3^8 )

hath gone to God, and left his burden upon the Lord, O i it bringeth in eafe to the fpirit, what- ever the affliction or temptation be.

Well then, to Apply this in a word. Vfe i. Firft, What caufe have we to be afhamed that we have come To far fhort of this Duty in the time of affliction or temptation ? We have been afflict- ed at one time or other, who hath been free? many of your fouls have been exercifed with tem- ptations, but O ! What hath been the carriage of our fpirits under them ? Have we fallen do.vn and worshipped with the vvorfhip of the Spirit ? Have we been putting forth acts of holy fear and reverence ? Have we been putting forth a&s of love towards Gcd ? Have we been exercifing trull and affiance in the name of the Lord ? which is a ftrong Tower, the righteous flee intoir, and are fafe : Have we made it our work to be fub- mitting to the Lord, to have our wills caft into the will of God, .to fubmit to God for kinde, and for meafure, arid f^r time ? O! How far do we Come fro t of this our duty ? Have we been poui ing forth our fouls to God in afflicted condi^ thn>, and tempted conditions ? Have we made it our work to cry the more earneilly bdng in an Agony, a; Chi i ft did ? Have we fpoken well of God at rrnr rime ? Have we not charged God foohllily, and fpoken unadvifedly with our lips ? Truly vve have caufe to be humbled every one, either vve have not known our duty, or not mind- ed our duty in he ti ne of affliction -and tempta- : id of vyorflii ^. |ng,: i.-ve nor we b -en

dill

C 329 )

dishonouring God in the time of affli&ion and temptation ? Have not we been diftrufting, mur- muring, repining, entertaining hard thoughts of God, fpeaking hard words againft God ? Have we not negle6*ed our duty, and faid, what proftc is there if I pray unto the Almighty? Have vve not thought that we have had to excufe from wor- ship, when the afflicting hand of God hath been upon us ? We have thought that affliction had been ot*r excufe from our duty ; truly we may take up a fad complaint againft our (elves, vve are all guilty before the Lord, and O that he would help us to fee the evil of our hearts, that hath paft in the time of affliction and temptation !

But you will fay, when fome afflictions are upon us, alas we cannot pour out fupplicadons to the Lord ; furely in time of affliction he doth not require it ; he will have mercy, and not facri- fice.

But can our afflictions be worfe then Jds were? Can it be greater then Jonahs ? he was in the bel- ly of hell ; Can our afflictions and agonies be greater then Chrifi's were ? yet he prayed, and prayed the more earndtly ; the more his afflicti- ons and temptations encreafed, the more he pray- ed ? I know the Lord doth fomtimes exercife his people with fuch conditions, fuch weaknetfes, as they cannot be much in the performance of this external part of Worfhip ; they cannot be much in fpeaking unto God, nor fpeaking well of God, becaufe of rhat weaknefs that is upon the outward man; and if that be the only hinderance, it the fpint be not in fault, the Lord Jefus will make an

excufe :

( 33° )

excufe; Chrift doth tender his poor fervants and children in fuch a condition,when he fees the fpi- . rk is willing, and the flefh weak ; they fhall not need to excufe themfelves, Chrift will. But even I then we are called upon to be much in giving to j the Lord that inward worfhip of the fpirit, which j may be given when we are in the weakeft conditi- |< on ; and the more we are hindred from the ex- 1 ternal part of worfhip, the more fhould we be in the internal part of worfhip, the more fhould the fpirit be reverencing, and loving, and exercifing ads of Faith and Affiance, and the more fub- mitting to the Lord,and lying low ; this the Lord calls for from his people in the worfl condition : and we have caufe to be humbled that we are not found in the performance of this duty in time of affliction or temptation. V[c 2. Secondly, If it be a duty to worfhip in time of affliction, it is much more our duty to wor- fhip when the Lord is pleafed to free us from af- fliction and from temptation ; if God looks for Worfhip from his people when under affliction and temptation, then much more he looks for worfhip from his people when free from affliction and temptation : This is a duty that lyes upon all Saints, to be worfhipping the Lord, not only with Internal, but External worfhip, to take all oppor- tunities of worfhipping the Lord in publique,and in our families in private, to be pouring out fup- plications, and to be fpeaking well of G&d is our duty : if in ficknefs, then much more in health ; and if inadverficy, much more in profpericy ; and if under temptation, much more in the day of

freedom,

( 33i )

freedome, when the hand of the Lord is not upon us ; it is our duty to take all opportunities, and the beft opportunities, and the fitteft opportuni- ties, both in our families, and in publique. Take heed that our incumbrances of the world doth not fhut out our worfhip of God : Four out thine indignation upon the Heathen^and the Families that call not upsn thy name : O that that Scripture were remembred 1 Truly we are apt to complain when God lays his hand upon us, and exercifes us with affliction and temptation,our complaint is,that we cannot worfhip ; that is the grief and the burden, that we cannot worfhip the Lord, we are taken off from our duty ; if fo, we had more need to take thofe fairer advantages and opportunities of wor- shipping, while the Lord is pleafed to continue his courfe of mercy and goodnefs towards us : Seek^ the Lord while he is neary and call upon him while he may he found ; when afflictions come, we cry out,God is far from us,and at a great diftance, and we know not how to apply our felves to him ; but examine and fee whether this may not be the caufe, becaufe we have not taken our opportunity while he was near, we have neglected to wo. fhip him while we had ftrength and ability of body, of pouring out our fouls to God, and fpeaking to God ; and no wonder the Lord doth take thofe opportunities from us : and truly that proves a great burthen to many of Gods own people in the day of adverfity, when God briftgs them into af- fliction, and exercifeth them with temptation,and they Tee they ornnot worfhip him in that external ffij-j O! that is their grief> that they havener

bid

C 323 )

laid forth themfelves in the worfhip of the Lord, both publique and private, while the Lord gave them fpace and opportunity ; and therefore as we deiire not to lie under that preffure, which will be exceeding heavie to God's own people, take heed how we neglect worfhip, either in our families,or in publique, or in both; for if it be our duty to worfhip under affliction, much more in health, peace, and ftrength.

To draw to a conclufion, one word of Exher- taf/W,andfoIend. Brethren, Let us look up to the Lord to teach Vr 3- us this leflon, to make Impreflionof this Divine Truth upon our hearts ; there is a time a coming that every one of us may be put to the exercife of ir ; and therefore look up to the Lord now to teach you, that when affliction and temptation come, we may through the Lord's ftrength be made able to fall down and worfhip, both with Internal and External worship ; Ol that God would make thofe examples of the Saints that were fee before if, prevalent with us, to draw us on to our ducy ; you heard how Job worfhipped, and how fsfidh wjrihippwd, and C^rtft worshipped in an Agony, inthemidftqf affliction, accompanied with grear. temptations ; O that we might look up to God ro teach us this duty \ that we may be ready to fall down and worfhip, as Job was, when the evil tydings came that all was taken from him, he falls down and worfhipped, and bleffes the Name of God. O ! Know,that we have need then to he pouring our our fouls before the Lord, and :c be crying, as this woman did, Lord help, if ever

we

( 333 )

we had need to cry, then Lord help • when afflicti- on is upon us, efpecially accompanied with tem- ptations,men and Angels cannot help,we had need to cry, Lord help.

But you will fay, what is it that we fhould cry for to the Lord atfuch a time ? It is our duty to worfhip, and to be pouring out ^applications, but what is it that God expe&s that his people fhould cry for in time of affliction and remptation ?

Briefjy thus, We fhould cry, That the Lord^^

would dlfeover the cattfe of that ajfllttion) and that Gods peo.

tryal which the Lord doth exercife his people with : pie fltould

Truly, it is not without caufe, and therefore it isbe§ fo* "*

not without caufe that God doth afflict us, if need 5^° , . ... . , it taction.

vcyoH are in tempt at ion ,it is not without caufe,and

therefore it is our wifdom and duty to cry to the Lord that he would difcover to us why it is thus with us, to know what is his minde and will to- wards us, what God aims at, whether for corre- ction or tryal, or for exercife ; wait upon the Lord to know what is his end ; it is an addition to our affliction, when as our way is hid, and Gods way to.vards us is hid, and we know not what God intends ;' therefore we fhould be much in this requeft, fall down and worfhip him, and de- fire the Lord to fhew us the caufe, what is his end in this affliction, this tryal and temptation.

Secondly, Fall down, and worfhip, and pray that the Lord would takj away the fling ofaffllttion; the fting is (in, the fting of death is iin, and the /ling of all IefTer deaths, affliction, is fin ; there- fore pray that the Lord would take away the fting ; pray that he weald not eorrett tu in wrath , and that

he

C 334 )

he would not chaflen us in his fore difptcafure ; that was David's requeft (Pffl. 6.1.) that the affliction might not be accompanied with rhe Lord's dif- plealure, but that the face of the Lord may be co- wards us, and the comforting prefence of the Lord with us in affliction ; we fhouldcry that the Lord would take away the fling, and r. hat his pre- ience may be with us in affliction, that he would not leave us in the fiery furnace alone,but accord- ing to his promife* would be with us, when we go thorow the fire and water.

Thirdly, We fhould cry, That the Lord would wake us willing to bear our affliftistt, what -ever it be ; that he would make our fpirits fubmiflive to him : that fhould be the great requeft of a graci- ous heart, that the Lord would make our fpirits fubmiflive unto him. O ! What a gracious frame of fpirit was David in, when be was driven out from Jerufalem by his fon Jbjalom ? 2 Sam. 1 5, 25. The Prielts would have brought the Ark af- ter him; No (faith he) Carry back^the Ark^of God into the Qty ; // / (hall pride favour in the eyes of the Lord, he will bring me again, and (hew me both it, and his habitation ; But if he thus fay, I have no delight in thee, behold, here am I, let him do tome as fecmeth f[ood unto him : Here was a gracious fLDmiflive frame of fpirit under a great affliction ; if the Lord will ufe me no longer as an in(irumenr,and I mutt Reigne no longer, let the Lord chufe what inftrument h^ pleafeth, and do with me what feemeth good unco him. O ! Beg that God would give us a fubmiiiive frame of hea:r3rh,u when the Lord leads us into any affiiifli-

tft,

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on, we may be found fubmitting to the Will of Cod.

Fourthly, We ftiouldbegof the Lerd, That He would ftrengthen us to bear our afiliftion ; that he would enable us t© grapple with our Tempta- tions, and fo to bear our affli&ion, that we may be no difnonour to his Name ; fo to bear our af- fliction, as we may be to his praife. Surely the leaft affliction will crufli us, if we have no other ftrength then our own, we fhalibefoon cruflit, when under temptation : O ! We had need cry, Lord help, we had need cry that the Lord would put under everlafting Armes to bear up the fpirit, and to enable us fo to carry it,as we may be an ho- nour to Chrift.

Fiftly, When we fall down and worftiip, Beg that the Lord would $ive a fanttified ufe of the af- fliction or temptation, whatfoever it be : Our fpirits fhould be breaching after a holy improvement of all God's difpenfations, efpecially thefe difpenfa- tions of great afflictions or temptations ; truly (as you heard before) it is not in affliction it felf to do this, we cannot profit by it if the Lord doth not teach ; and therefore we had need go to him,and cry to him, that he would give a ianctified ufe, that he would make affliction attain its end, that he would bore our ear no inftruclion and correcti- on : that we may bear the rod, and him that hath appointed it,tbat he would carry on his own work, and would make ufe of this affliction for the fub- duing of our corrupt nature, making us partakers of his Divine Nature. Thus we fhould fall down and worfhip, and beg that God would give us a fanetified ufe of all affliction?. Apd

C 330

And know Brethren, that we flhall never have eafe nor reii in our fpirits till we be brought into this pofture, we (hall be in a woful turmoyl and perplexity, as Noahs Dove, that found no reft till it came into the Ark ; fo we fhall finde no reft till God brings us into this frame, bow the fpirit, and caufe it to fall down and worfhip in time of affliction, there will be no fanctifled ufe of affli- ction ; never expect any good by affliction, till God bring the Ipirit into this pofture,to fall down and worfhip, as Job, and Jonah, and Christ did ; that is an argument that the affliction is working the right way,.when as the fpirit is thus fubdued to God: now it is working for good, certainly God will make a good end with that foul, when it is brought thus to fall down and worfhip th< Lord, to fear, zndlsve, andtmft, zr\d fabmit to him, and to fhap, . and praife, to [peak to God, and tofpeal^ well of God in time of affliction : Now the Phyfick works kindly, and the Lord is engaged by his word, that this ihall work together for good, even all afflictions ; when it thus work?, you may have aflur?nce of it, that all fhall work together for good, God will make a good end, as he did wirh Jtb, and you miy be lure that God will make a good end with you when as the afflict ion does rhus work. And till this be done, never expect deliverance in mercy, if the fpirit be not thus brought otf in time of affliction or tempta- tion, 'tis no mercy to be delivered ; and this is a fure Argument that mercy is at hand, deliver- ance nor far of?, when as the Lord (hall enible the foul thus to fall down and worfhip. When

C 337 ) Jenth ffiall be looking towards the holy Temple* though in the belly of hell, yet when he looks to God thorow the Mediator, worfhipping, praying, and praifing, deliverance is not far off : O that God would help us to be looking upon his, and other examples I Yea, the example of this wo- man, when foe was tempted and afflicted, (he falls down and worshipped, faying, Lord Help.

Matth,

Match. 15. 26.

But be mfaered Jndfaid, It is not meet to ttl^e the childrens bread, and to caji it to Dogs.

SERMON XVIII.

gE:e is the third TamftatuH that this

:.:t:.i?.?:.z~ ,\:;-il:c; :r.e ^yalc: hd

bet no An~ fatr, thai wis - Sccorc :ell> he:,

: he was not ter : was

flr a refutfe;

7.5 CO

b::: ;:-: ::;.-:. ir.i :.-.:: .v::;. shame and :e?;::cr: ave:

r:eieDce,by :t: r.r ixfs,

•

Ibc

C 339 )

The Jews are called the children, they were the houfhold of God, chofen and ieparated from all the world, and the Gentiles, they were called P#gj, they were without, and without are degs ; tbry were without the Covenant, and fo were vi- fibly unholy and unclean, and therefore counted dogsy and called dogs. And the mercies thac Cirift the Mediator was fent to difpence, are called cinldrens head. It is not meet to t*kj t^c children bread.

It is not meet*'] It is not good, it is not fair dealing, it is not honeft, itisnoc right ; no, not in the fight ef men, to take that which is provided for children, and give it to dogs, it were a fin and a fliame fo to do ; therefore the Lord Jefus feems here to beat her back with a ftrong repulfe ; as if fie fhould fay, I wonder at this womans boldnefs, fhe being without the Covenant, among the dogs, fhould defire the childrens bread ; no, it is not fair dealing, meet, right, nor honeft, to take the childrens bread and caft it to dogs : and thus fhe is beaten back, by prefenting her vilenefs' and un- worthinefs.

The truth that I fhall clofe wich, is this.

The c moderation of ' unmrthiners and vilemfs^0^* fro-veth many times a fere temftation to Ckriftj people.

God many times Suffers his people to be cem- I pted, and to mee: with many fore temptations a- --) bout their own vilenefs and unworthinels. That is Jfc the temptation that is now applyed to this woman, *| thac (he was an unworthy creature,cailed ados.

Z i Now

•%JP

(34°-)

Now to make it plain to you from Scripture,

that this many times doth prove a fore temptation

to God's people, when their eye hath been kept

intent upon their own vilenefs ; this was a great

This was temptation to Mcfes, and hid as a block in Mofes

atemptat>nis way, Exod. 3. 1 1 • And Mofes [aid unto Gody

on to M- wf)e Am ^ ,j^r / jfe w /J go unto Pharaoh, and that I

*' fhould bring forth the children of Ifrael out of o£-

gyyt I He looked upon his own unworthinefs, he

was of a ftammering tongue, and uncircumcifed

lips, when God would fend him about that great

work of bringing the people of Ifrael out of c£-

gyft ; this was a hinderance to d/0/rt when he

looked upon his unworthinefs : O Lord, who am I

that I fhould go to Pharaoh ?

And fothePiophet//rfw/>, he met with the To !^*^» fame temptation, and it was a great difcourage- menttohim, and made him cry out bitterly, I fa. 6.%. Wo is me, for I am undone, bee aufe I am a man ef unclean lip: He looked upon bis own unwor- thinefs, and the unworthinefs of the people, and then he cries out that he was undone/ am undone; It was a mighty weight upon his fpirit, till the Lord fent his Angel to help him over this tempta- tion, by declaring to him that his iniquity was ta- ken away, and his fin purged, as you may fee in the 6 and 7 verfes. And fo this was a temptation to the Prophet To jnftm) Jerem;a^ h^ ovvn unworthinefs,when God would fend him about fome fpecial fervice, chap. 1 . v.6. Then J 'aid I, Ah Lord God, behold I cannot Jpak^y for 1 am a childe : He looked upon his own weak- befe| I am a childe, I cannot fpeak,alLogether un- fit!

C340

fit for the fervice, and he would have declined it, and therefore God thruft him upon it, v. 7. his unworthinefs was a temptation to him.

And it was this that made the woman that had To the the iffue of blood to come behinde Chrift, Matth, woman 9. 20. and to touch the hem of his garment, £hc|tat ^ would have flolen a cure, and gone away, and not Ofblood. have been feen, and fo Chrift fliould have loft the honour ; fhe was under a temptation, and it was fr«n the fenfc of her unworthinefs.

And fo the Centurion ', Luke 7.7. what was it To the that kept him from Chrift ? It was thefenie ofCent"rio« his unworthinefs ; wherefore neither thought I my felf worthy to come unto thee : I fent to thee in- deed.- but I thought not my felf worthy to come to thee ; the fenfe of his unworthinefs kept him from coming in perfon to Chrift : And fo the fenfe of unworthinefs and vilenefs, doth keep ma- I ny a poor foul from doling with Chrift, it keeps many a foul from accepting the tender of grace and reconciliation ; it keeps many a ioul from fub- mitting to the righteoufnefs of God, which is the righteoufnefs of faith.

But in the opening of the Point, I fhall fhew The parti- you what are thofe particular difcoveries of un-culardif- worthinefs that do many times prove matter ofc°venc$ temptation unto God s people. thinefs,

Firft of all, when as a poor foul doth look up- that prove on his ownfinfulnefs) and its unworthinefs by reafon matter of of fm ; when as a man or woman come to fee what temptati- fin is, what a vile thing fin is, what an unclean and onto<3od$ polluted thing fin is, fuch a pollution, fuch a deft- * ^ c* led thing,that there is no Sinck,no pit foul enough

to

(340

to receive ic, but the pic of hell; fo unclean is fin, fuch an uncleannefs as will turn all in conclu- fion into the pic of hell. Now when a foul comes to fee what a vile thing fin is, and look upon him- felf, and fee that he is the man ; Lam the man, and I am the woman thus polluted and thus defi- led, defiled all over, within and without, heart defiled, and life defiled,and when the foul comes to pore upon this, it proves many times matter «f fore temptation ; and efpecially this iinfulnefe is matter of temptation in thefe two or three bran- ches,

Firft of all, in the vilenefs and finfulnefs of our hearts and nature ; when as men or women come to be acquainted wich the vilenefs of their nature, and fee what rebellion is in the heart, and finde that there is a byas upon the fpirit, that doth car- ry it off continually from God, the heart enclined toward vany y evermore ; O ! How do vain thoughts and finful imaginations croud in continu- ally ? And they do defile the moft holy Service that is taken in hand : O ! This proves matter of temptation : This body of fin and death, it made the Arcftle cry out, O mlferable man that I am ! who frali deliver me from the body of this death ? Rom. 7. 24. It had been a prefling temptation, if the Lord had not made a difcovery of the way of deliverance and falvation to him ; for a poor foul is apt to fear, furely there is nothing of God in me, if there were any feed of God in me, my heart would never be fo vain, and the byas of my fpirit would never carry me out from God fo, O ! J fear I am not made partaker yet of the Divine

Nature,

(343 J)

Nature. The fight of that woful evil that is in the heart, proves many times a fad temptation, that it is hard for a poor foul to get over it. And

Secondly, When the Lord doth leave a poor creature to fin after merej, and agalnfi merey^ it hath been faved by the Lord, delivered by his right hand, preSed with fuch and fuch a mercy, and yet overtaken in the fnare of fin * finning a- gainft irercy many times proves a fore temptati- on -• O I I am afraid that I am none of the Lord's children, mercy hath not its kinde work upon me, it doth not bring forth thofe fruits which the Lord may look for when he gives out fuch mercies : finning againft mercy, many times proves a fore temptation.

Thirdly, When the Lord leaves a poor crea- ture to fall again and again into the fame fin ; O ! this proves matter of temptation,when as the foul hath feen the evil of fin,and hath bewailed it,hath run to the Lord for ftrength againft ir, yet hath been overtaken again and again in the fame fin ; that I fay proves matter of fore temptation : Sure- ly may the pooi foul fay, my fpot is not the fpot of children, I have been overtaken once and a- gain ; whereupon the poor foul may be tempted to caft away his hope and confidence,and not only tempted to caft away its confidence, but tempted to depart from God,and to go out from the vvayes of obedience ; There is no hope (fay they in Jerm 18. 12.) bat tv e will wa\after our own devices y and we will every one do the imagination of his evil heart • We have back-flidden again and again,and there is no hope for us, we had as good go on,and Z 4 take

( 344 )

take our fill in fin : This temptation is fet on many times by falling into fin. That is the firft, That

unworthinefs by reafon of fin.

Secondly, Unworthinefs by reafon of that mi- ferable^we^ an^ fra^ condition that the chil- dren of men are in ; the great diftance that man is at from God, this proves matter of temptation ta many a poor foul, when he confiders that he is a poor piece of duft: and allies, and that there is an infinite diftance between God and the creature ; be is from everlafting to everlafting, he is Jeho- vah ,and changeth not : But we are poor creatures, that are of yefterday, and are going down te> the grave to day, and ihall be in the place of (ilencc to morrow : O this proves matter of temptation and difcouragement. Will the Lord look down upon fuch a poor creature, and upon fuch a piece of duft and afhes ? Is it poffible that the Lord fhould humble himfelf to take notice of me ? And befides that common condition of frailty which all men are in, the Lord is pleafed to bring fome of his people into a lower condition then thar which is the ordinary Rare of man, and yet he is as low as duft : Yet (I fay) the Lord is plea-? fed to bring fome of his people into a lower con^ dition then ordinary ; By affliction God makes mans ftate to be low, when he brings him into an afflicted ftate ; and when God maketh mans com- forts to be low, taketh away thofe comforts, and thofe relations which have been his refrefhments, I fay, when a man is brought thus into a low and afflicted condition, this added to that common condition of fraijtv, it fetretb at a great diftance

f.Qm

(345)

from God, and it proves many times matter of difcouragement and temptation to a poor foul : So it was with Job, chaf. 14. v. 1, z, 3. Man that is born of a mman^ is of few dayesy and fall oftrou- He ; he cmeth forth like a flower , And is cut down ; hefleeth alfo as a(haddow> and continueth not. And doft thou of en thine eyes Hfon fuch a one ? Lord, (faith \\z) Is it portable that thou ftiouldeft hum- ble thy If If fo far to look down upon fuch a one ? That God friould look down with the eye of pity upon fuch a one as frail manis,one that is brought fo low, one that fitteth upon the dunghil ! Unwor- thinefsby reafon ©f frailnefs, proves a temptation many times to Gods own people.

Thirdly, Unworthinefs by reafon otceldnefs and deadnefs in affettion : When a poor foul finds how dead his heart is towards God ; O! I have a heart for the world, and I have affe&ions to friends and relations, there is love ro creatures, nay there is affecYion enough to vanity, but little or no heart for God, there are not thofe breathings, thofe thirftings, thefe pantings after God, not that firft love which fomtimes it hath found to the Lord, and to the things of Chrift : O ! This proves mat- ter of difcouragement and temptation : Oil fear that the love of God dwelleth not in me, faith * poor foul, I finde my heart fo dead, and fo ftrait towards God, open to the world, but ftrait to God : O ! I fear that the love of God dwelleth not in me ; How can it be that God (hculd fet his love upon fuch a one ? Surely if the love of God were in me, I ftiould love the Lord more then I do. Deadnefs and coJdnefs in arTeclion toward

the-

( 34* )

the Lord, it proves many times a fore tempta- tion. ,

Fourthly and laftly, Unworthinefs by reafon of umtfefuhe/s and wferviceablenefs to G*dy that is matter of temptation ; when as a poor creature fees that it can do little or nothing for the Lord, Ol I am a barren tree, I am a dry branch, I fee that others are fruitful, I fee that others have the promife fulfilled to them, they bring forth much fruit, they are ferviceable in their generation, they are an honour to God, and do good to men ; but as for me, I know not wherein I can honour him, I know not wherein I can be ufeful or fdr- viceable, O I bring forth no fruit unto God, and therefore am afraid that I am the Tree the Apo- RXtJude (verf. 12.) fpeaketh of, without fruity twice deady plucked up by the roots y whofe end is t* he burnt ; This is matter of fore temptation, and therefore hereupon there is many a poor foul that defires to be out of the world ; O Lord, I can do no good, it is beft for me to be put into the place of filence , I hinder fome goodly Tree that would grow in my place, and wOuld bring forth more fruit j upon this many a poor foul haftens to the grave. This is matter of temptation, and it is grounded upon this, a mans own unworthinefs and unufefulnefs, and unferviceablenefs to Chrift in his generation.

Quefi. Bur you will fay, Wherefore doth the Lord fuffer his people to be tempted thus about their unworthinefs ?

An\vp. Why, the Lord he hath gracious ends. Sathan who helps on this temptation many times,

he

C 347 )

c hath deftru&ive ends ; but God in fathering of :, he hath gracious ends.

What are Gods ends ? Firft, God would teach us to learn this lef- Gods ends Ml, That the love of God goes not by the w^thiftefi1}1^^ r the creature ^therefore God he iufters us many *"| £to tmes to be bowed down by looking upon our un-betempt- rorthinefs even to temptation, becaufe we would cd about \ ot learn this Jeflon, that the love of God goeththeic un- »t by the creatures worthinefs, but that it is ^^? ogether free, and not for any thing in the crea- ure, it is only in the Breaft of God ; there is he ground ©f his love,no reafon for it in the crea- are : </<* and take a "woman of whoredome , one hat hath flayed the s/fdulterefs) and jet beloved , hat was to fhew forth and hold forth his love to he children of Ifrael ; What was there in fuch i voman that was lovely or defireable ? The wo- nan of whoredoms ; no more worthinefs in the rhildren of Ifrael I Neither is there in any foul, tnd God would have us learn this ; and if we wilt iot learn it, he will fuffer us to be carried into the School of Temptation , to learn us this leflon, rhat God loves not for any worthinefs in the :reature.

Secondly, God would teach us to learn this£^i 2* feffon, That the worthinefs of the creature is out if it felf^ ; therefore he fuffers the foul to beA wrought into this School of Temptation, and to^ be bowed down with the apprehenfions of ou-r unworthinefs, that we may know that the worthi- nefs of man is out of himfelf ; a leflon hard to learfy for a man is apt to feek his worthinefs in

himfelf!

(34»)

himfelf, and is loth to be beholden unto any, no, not unto God,and not to Chrift for his worthinefs ; We have all learned this of j4<Um, it was the firft fin, he would have his worthiness in himfelf, he would not have depended upon God for it,but he would ftand by himfelf, and have na depen- dance upon his Creator, and fo by feeklng to ftand on his own legs, he fell down below the condition of a creature. And truly, ever fince the fons of j4d*m have imitated their Father in this, Man defiresandfeekstohave his worthiness at home in himfelf, and he is loth to go out for it ; and therefore it is one of the hardeft matters in the world, to bring men to fubmit to the righteouf- nefs of Chrift. Corrupt Nature , and Carnal Reafen (as it is corrupted ) teacheth men to look to their own righteoufnefs ; Philofophers taught men, That men needed not to go out ©f them felves to make themfelves happy ; for a man had all bleflings in himfelf, and he needed not to gc out of himfelf : But Chrift teacheth another lef- fon ; if ever man will be happy he muft go out ol himfelf, and he muft feek his worthinefs elfc where, he muft have it in the Son of God. Now that we may learn rhu leflon, God fuffers us tc be brought into the School of Temptation. Evd 7 Thirdly, God hath this gracious end, There \by he cloth make his feople more bumble, av 7 lowly in Spirit^ which is a gracious and Chrift- like difpofition; though the Devil he hath m fuch end when he prefents our unworthinefs, t< make us humble, yet God will make that ^clvan ti^Q of it ; You may fee how humble and hov

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meek this woman was when foe was under this Temptation, in the next words , Truth Lord) (faith (he) jet the dogs eat of the crumbs ; all thac thou haft laid is true ; thou haft faid I am a dog, truth Lord, fo I am. Thus fhe doth lye very low at the feet of Chrift, he calls her dog, andflie lies the lower, (be lies at the feet of Chrift. This is a gracious effect that God works by this Tem- ptation.

Fourthly, By this God doth make his people End 4. reaSj to friz,e$ and to live uponyand to exalt the Fa- thers free grace, and the Sons worthinefs and rigb- teoufnefs. I fay, in this fchoel of temptation, God teacheth his people to exalt really, and to prize really, and to live upon the free grace of God the Father, and the infinite worthinefs and righteouf- nefs of Jefus Chrift, O faith a poor foul, if I be fo vile, fo unworthy, O ! what need is there of fleeing to the free grace of God ? What need is there of looking after the infinite righteouf- nefs of Jefus Chrift ? O ! This will make the foul defirous to live upon God,and to live upon Chrift, to build upon free grace, and to build upon the worthinefs and righteoufnefs of Chrift ; and thfe will make the foul to exalt, and to lift up this glo- rious name of God, and of his Son. O ! What had become of me, if it had not been for free grace ? If free grace had not over-looked all my vilenefs, all my fmfulnefs, all mydiftance from God, all my coldnefs of affe&ion, all my imufe- fulnefs, what had become of me if it had not been for the righteoufnefs of Chrift ? If Chrift had not brought in everlafting righteoufnefs, to cover all

this

( 350 ) this unrighteouthefs, O I had been miferable and undone. You fee wherefore God luffers theie temptations.

Briefly, a word or two by way of application. Vfc I, Firft, Ir may teach us to take heed that we

do not help forward this temptation upon the fpi- rit of thofe that are weak Christians : I fay, Take heed that we" do not help forward this temptation, there is no greater temptation then when ths foul .^ is kept and bowed down to look upon the vilenefs and umvorthinefs of the creature; many a poor foul cries out (as David (did) cencerning his fin, O, my fin is ever before me ; fp many a poor foul fayes, my unworthinefs and vilenefs is ever before me, my deadnefs is ever before me, mydifknee from God, my fin of Nature, my fin of Heart, my relapfes : Now take heed that we do not help for- ward the temptation, by defpifing^and undervalu- ing thofe that, are weak, by defpifing Christians for their weaknefs ; O! it may be, aslfaid be- fore, their eye is upon it, they look upon it them- felves, and therefore we fhould not fo look upon it as to difcourage them,and not to caft orf fuch as have any feed of God in them becaufe they are weak, but to cherifh that which is of God, though we may apprehend there is coldnefs, and dead nefs, and unufefulnefs » and it may be the Lord hath made them deeply fenfible of it ; but if there be but a Itifrtt wheat, though covered with chaffe, do not caft ir away ; a little wheat is precious : though there be but a little gold, and a great deal of drofs, yet if we can difcern any of thrift's gold, we fliouldhelp forward the work of Chrift,

and

( 35i )

and pot help forward the work of Sae-han. , ^utfecondly, Take heed thatwedonotgiveX>/*2. way co this temptation, lee Chriftians (efpecially weak Chriftians) cake heed that they do not give way to this temptation, poring upon their unwor- thinef$^as4o:be difcou raged and to be beaten off from Chrift, and ftaved off from their duty. Wc may look upon our unworthinefs, and we ought to look upon our unworthinefs, and O that we could look upoti our unworthinefs more then we do, in God's way to look upon it, when God doth (hew us our unworthinefs in God's glafs, then We may look upon it without danger; but now it is dan- gerous to look upon it when Sathan prefents un- worthinefs, to behold it in the Divefs glafs, it is dangerous, and proves a very fore temptation.

Qtieft. But you will fay, How (hall we know when God prefents unworthinefs, and when Sa- than prefents unworthinefs ? How fliall we know when it is duty to look upon unworthinefs, and when k is fin to look upon unworthinefs ?

tyinfa. Firftof all, When God doth .prefenr*Jowto unworthinefs and vilenefs to us, he doth aftb pre- J^^gd fent himfelf to us ; he doth not prefent the un-prefent$ worthinefs of the creature, and leave it there, but unworthi- whtn God fhews his people their unworthinefs, nefs, and i he alfo fiiews himfelf ; that you may -look- with whenSa- one eye upon the Lord, as you look with the- other fCn£*k " eye upon your unworthinefs ; fo did the Church in CWicah 7. \%.Wfo is a Qei like wt* theejhat fardoneth iniquity , and pajfeth hy the tranfgrejfion of the remnant of his heritage ? Verf. 19. He mil fMtteittr iniquities, and wh will t aft allow fins

int*

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intp the depth of the Sea. She had looked upon her unworthinefs, and upon her vilenefs, and had *J£n her iniquity ; buc (he alfo looked unto God, wh* is a God like mto thee ? And truly when we look upon our unworthinefs, we may fay, and we ought to fay, O Lord ! Who are fuch vile, finful, and unworthy creatures in the whole world as we are? But take heed that we ftay not there, and rob God of his grace, but even then look up to the Lord, and fay, who u like unto thee ? Who is like unto me for unworthinefs } But who is like unto thy Son Chrift for worthinefs and rightemifnefs ? No God like unto thee ; No Saviour like unto Chrift.

Secondly, When God prefents our unworthi- nefs and vilenefs, it is to make us run nearer to himfelf ; and it hath that effect and that operation upon the heart, when God (hews a man or wo- man their vilenefs, k makes them run nearer to God : But now when Sathan fhews (infulnefs and vilenefs, it is to draw the foul away from God,and fo forfake its own mercy ; when God made a dif- covery to the Prodigal oi his own unworthinefs, k made him haften to his father ;that difcovery was from God, it made him -haften home; ImHtrife (faith he) and go to my Fnther, And I mil fayy fa- ther, I have fnned againfi thee, *nd am not worth J to be called thy fan : When as the foul (hall thus look upon its unworthinefs, and make the more hafte to God, 'make the more hafte to Chrift, flee the fafter to the City of Refuge, that difcove- ry is of God.

Thirdly, When God doth difcover afouls un- worthinefs,

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worthinefs, he doth make the foul (notwithstand- ing) thankful ; he keeps the foul in a thankful po- fture, notwithstanding the difcovery of its un- worthinefs. So David, the Lord helped him to fee his own unworthinefs, and the unworthinefs of his people, yet David in the midft of that dis- covery was keps in a thankful frame, i Chron. 29. 14. But who am /, and what is my people, that we fhould be able to offer fo mllivglj after this fort ? Lord, we are poor unworthy creatures, I and my people, King and people ; Ah but ftill his heart was kept thankful, and he is the more thankful to God, that God Should employ fuch in any fervice that is done for him. But when as the fight of our unworthinefs doth make us to repine againftGod, and put the fpirit into a murmuring and difcon- tented frame, that difcovery is not from God, but from Sathan. When God leadeth a foul into the difcovery of unworthinefs, yet he makes the foul thankful.

Fourthly, When God difcovers unworthinefs, it {hall be no hinderance to the foul in waiting upon God in his Ordinances ; when Sathan dif- covers unworthinefs, he doth thereby endeavour to difcourage and to beat off the foul from wait- ing upon the Lord in the way of his Ordinances ; This woman of Canaan fhe is not difcouraged,fhe goeth on crying and praying ; and He^eklah and his people they went on to wait upon the Lord, notwithstanding they were made fenfible of their unworthinefs, and their want ef preparation, ac- cording to the preparation of the Sandtuary ; but when a foul is difcotiraged, beaten off from pray-

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cr ; it is not for me t© go to God, it is not for me to pray, and to wait upon God in his Ordinances, one fo unworthy ; Surely this is from Sathan, this is not rhc difcovery of God.

Fifthly and laflly, When as God difcovers a man's unworthinefs, it (hall not take him off from any fervice that God calleth him to ; when as Sa- than doth difcover iftiworthinefs, it taketh a man off from that work which God layeth before him. Mofes was taken off from the work of the Lord by the fight of his own unfirnefs and unworthinefs, he goes on to make many excufes one after another, it was a great ftumbling block in his way, and it did hinder him from following God in [hat fer- vice that God called him out unto in his generati- on : Afofcs, he looked upon his unworthinefs, and he was under a temptation ; therefore thus yoa fee and may know when God difcovers unworthi- nefs, and when it is duty to look upon unworthi- nefs ; and on the contrary, when it is of Sathan, and when it is your duty to look away from your unworthinefs ; we may fee it, and muft fee it in God's glafsj bur not in Sathans. And O that God would foften this ur/on the fpirit ; let us take heed that we do not give way to this temptation. Weak Christians, you that are apt tobe difcouraged with the thoughts of your unworthinefs, take heed of giving way to this temptation, for you will exceed- ingly hinder your own comfort by poring upon your unworthinefs when Sathan prefents it ; and you will enflave your own fpi its, it will hinder you from that freedome which Jefus Chrift hath purchafed, and which Jcfus Chiiit tenders to you,

if

(355) it will hinder your fouls from eftablifhment, i : will keep you alwayes in a weak condition, to be con- tinually poring upon unworthinefs, to look upon your felves continually, and not to look back again to God, to look upon your iinfulnefs, and not look upon free grace, to look upon your unworthinefs, and not to look upon the worthinefsand righteouf- nefs of Chrift : This will keep your fouls from e- ftabliftiment,and keep you alwayes in a weak con- dition.

But now,when God doth prefent unworthinefs, we may look upon it ; only let us remember what are God's ends, when as God doth prefent un- worthinefs ; Gods ends are gracious, and O that we might have Gods ends in our eye when we look upon our unworthinefs ! It is to teach us to know that God loveth us not for our worthinefs,t© teach us to know that we muft have worthiness out o£ our felves, to make us more low, more humble, meek in fpirit, to make us to prize the Father's free grace, and the Son s worthinefs, and his righ- teoufnefs. Thefe are God's ends, O that when ever we look upon our unworthinefs, we might have God's ends before us !

Quefi. But what (hall I do when tempted about what to my unworthinefs ? Briefly thus. do when

*Anfo. If it be the portion of any foul to be tempted a- under thefe temptations, under thefe difcourage- ^ut ouf . ipents before-mentioned ; if it be a temptation ™ht°%t l" grounded upon the difcovery of the finfulnefs of our Nature, heart, and life ; O flee to the foun- tain, know that God hath declared that there is a faunzain opened, Zach. 13. i. In that day there A a 2. [hall

C 356 J)

fball be a fountain opened, to the Hottfe of David^nd to the Inhibit ants of Jertifalem, for fin, and for tmj cleannefs : Therefore when you are bowed down with the fenie of your own unworthinefs by reafon of fin, look to the fountain, there is a fountain o- pened, and there is vertue in that fountain to cleanfe and take away all your fin and unworthinefs.

And if your temptation be grounded upon the cii'covery of your weaknefs and frailty, your di- stance from God, and this is helped* on by your low and afflicted condition, befides the common frailty of man ; O know ! That though the diftance be infinite, yet God hath overlooked it, free grace hath over-looked ir,and free grace can over- look, and free grace will over-look that infinite diitance that is between God and you : and know, that God doth not judge of any man by his out* ward low eftate, by his outward afflicted conditi- on; you are apt to draw fad conclufions from thence, that God loveth you not, and Sathan he tempts to conclude fo , if God loved you, he would not deal fo with you : Ah, but know, that God doth not judge To, neither can you judge of the love of God by affliction.

And if the temptation be grounded upon the deadnefs of your heart, and coldneis of your (pi- rit, look to Chrift to warm you, look to the Son of God to enflame your affedions ; but know, that you are not able to judge of God's love by your love, you muft not meafure God's love by your love ; not to conclude that God hath no love, be-? C?.ufe you bave little love ; you cannot meafure ked by yourfelves, you fh&ujd rather accjprof

his

( 357 J his love* entertain his love, and look to that love of God, to beget more love in your hearts, and to draw forth more love in your hearts ; we have caufe to be humbled exceedingly that our love to God is fo little, but yet we muft not meafure the love of God by our love.

And if your temptation be grounded upon your unufefulnefs ; O* you fay, I am an unufeful crea- ture, more fitter for the dunghil then for any thing ; elfe ; know that God hath fome ufe of you, there is never a Chriftian living but God hath fome ufe of it, though it may be you fee it not ; thou look- . eft upon thy felf as a poor unufeful creature, . bur I God hath fome ufe of you : if God had not fome mfe of you, he would not continue you here, no* not a moment ; God hath appointed feveral mem- bers in the body, andallareufeful, not the lead: member but it is ufeful in the body ; I fay, furely the Lord fees that you are of ufe to him, although you are apt to fay you are altogether unufeful. Jn ! a word, when tempted about unworthinefs, do as ; this woman did in the Text.

Firftof all,fhedoth acknowledge all that Chrift fpake, It is not meet to take the children bread and : cafi it to dogs, faith Chrift in v. 27. . Truth Lordy faith line. Let us learn to do fo,when bowed down I with the thoughts of unworthinefs and viienefs ; J let us fubferibe to ic, that it is a truth, all that can be laid, and all that can be prefenred bySathan himfelf concerning our vilenefs,we may grant that it is truth, I am unworthy, vile, and wretched,

Secondly,Take heed that this do not hinder the

acting of faith ; acknowledge that it is fo, and that

A a 3 we

( 358) we are as vile as it is objecled ; but let not the fight of this hinder the adting of faith; this woman line a&ed faith glorioufly notwithftanding ; Truth Lordy jet the dogs do eat the crumbs that fall from their mafier's table ; fhe makes this to be a ground of fairh, even this very difcouragemenr, this very temptation, the fight of her unworthinefs, this doth not difcourage her ; It is Truth Lord, but yet the dogs eat of the crumbs ; and fo be you ftili in the a&ing of faith, and let not the fight of unworthinefs be any hinderance.

Thirdly, It is our duty ftill to wait upon the Lord in the midft of the difcovery of our unvvor- thinefs : W*ut upon the Lordy and keep his way, and let no difcovery of unworthinefs beat us off from waiting upon the Lord, and keeping his way : this woman held on her way, held on to wait notwith- ftanding all her unworthinefs ; (lie believes, and waits, prays, and waits, and her expectations they are from the Lord. And fo in the midft of the fenfe of our unworthinefr, let us c*e as fhe did,acknow- ledge God notwithftanding, be acting faith ir Chrift, in the Lord's free grace, in thofe gracious promifes which he holds forth, and which he hath given us in Chrift, and be waiting upon God in the way of our duty, keeping his way ; and the Lorq he will certainly make that foul more then a con- querour of theie temptations.

k

Matt!

( 359 )

Matth. 15. 26,

But he dnfoered and [aid, It is not meet to take the children* bread) and to cajl it to Dogs,

SERMON XIX.

Shall now confider this temptation in f articular. In general it was her un- worthinefs that was prefented, more particularly, that fhe was one of thoft Nations that did not belong to the Covenant of God, She was a Qanaanite^ foe was one that was a ftran- ger to the vifible Covenant of the Commonwealth of Ifraei ; Hie was none of the children of the vifible Kingdom, fhe was a dog, one without, and therefore Chrift tells her,that foe had nothing to do with the ehildrens head. This was the tem- ptation.

We (hall confider the Propofition as it is laid down by Chrift, which is an excellent truth, and worth the confederation,

Aa4 That

( 36o)

Dottr. That chlldrens bread mtifi not be given to dogs.

That is the proposition laid down by Chrift.Or, The holy things of Godjhey mufi not be frojaned by giving them amo thc/fe that have n$ right unto them.

Firft, In the opening of this Proposition, I fliall fhew you, who they are that are here called children. Secondly, And then, Who are called Dogs. Thirdly, What is that chlldrens bread that muft not be given to dogs. Who are Firft then,Let us enquire who they are that are the chil- called children, who are the children that have drenthat right to the bread ?

tTthe l anfwer firft> AU they that are true Bellevers in

bread. Chrift, they are called children ; I fay, fuch as are

really and truly believers, fuch as are the feed of Chrift, the travel of his foul, fuch as are begotten again unto God by the immortal feed of the word, and born again of the Spirit, new creatures; thefe are children indeed, they are called the children of the Premife, the children of the Covenant, the children of Gdby faith in Chrift Jefus, Gal. 3. 16. lo as many as believed gave he this dignity to h: called the children, thefons of God : To as ma- ny as received him, to them gave he power to be- come the fons of God, even to them that believe on his name, John 1. 12. primarily and chiefly they are called children of God, and thefe have right to the childrens bread.

But fecondly, There are others that are called children, that is, Such as are under vifiblc and

oHtward

C 3*0

outward difpenfations of the Covenant ; I fay, fuch as do outwardly belong to the Covenant of God, fuch as are under the vifible difpenfations of the Covenant of God ; though polfibly many of them may not be under the efficacy, life, and power of that Covenant, yet if they be under the vifible difpenfations, the outward difpenfations, God owns them, and they muft be owned for children, Rom. g.6. For they Are not all Ifrael which are of Ifrael ; though they may be of Ifrael, the feed of Abraham*, that the Apoltle fpeaketh of there, and fuch as were under the outward difpenfations of the Covenant, the Covenant of their father did belong to them, yet faith he, all are not Ifrael that are of Ifrael ; they are not Ifrael indeed, chil- dren of the Promlfe, as Ifaac was ; they are not all theele&of God, though they may be, and muft be owned for children, becaufe under the out- ward difpenfation of the Covenant : And in M*t . 8.12. But the children of the Kingdom fhall be cafi out into utter darkjtefs ; called children of the Kingdom, becaufe under an outward adminiftrati- on of the Covenant of grace,and yet poffibly they may fall off and apoftatize; and fuch children of the Kingdom may be caft out.

Now perfons are under an outward adminiftra- How per- tion of the Covenant two wayes,or by two rights, fonsmay as I conceive. l!efaid,jtc>

Firft of all, by a vifible prof effion of Chrift,by * ™°er a profeflion of faith in Chrift, that may give men war(j ^. right to a vifible being in the Covenant of God, miniftrati- and fo upon that vifible profeffion that is held on of the forth, they may have right to the Ordinances 0cCovcmnu

God,

(362 )

God, and yet not belong to the invifible Cove- nant of God. For Brethren, if a vifible profefli- on cannot give right to an Ordinance, there is ne man can have any ground for the adminiftration of an Ordinance to others, if not upon a vifible profeifion, for there is no man can be certainly aflked who are the true Ifrael of God, and who belongs to the Election of God ; no man can have certain aflurance of another man's condition, but as he judgeth in charity upon his profeflidn ; fo that an outward profeffion gives right to a viiible being in Covenant, and io to a partaking of the Ordinances of Chrift.

Secondly, There is another way of right (as I conceive ) held forth in the Scripture, by which fome perfons have right to this vifible Covenant of God, and fo to fome Ordinances of Chrift* (fuch as they are capable of,) and that is, God's gracious owning of them ; I fay, God's gracious Declaration in the Word, that he will own fuch and fuch, and will account them for his people* fet apart tor himielf ; and fo I conceive that the Lord owns and efteems of Believers,and the chil- dren of believing parents : And as fome by pro- feffion have light unto the vifible Covenant, fo others upon Gods declaration of owning in a vi- fible way the feed of Believers ; for fo the Lord declared when he made that everlafting Cove- nant with Abraham^ that he would take in him and his feed, and they fhould be vifibly under the difpenfation of the Covenant, which promife feems again to be renewed e^en in the new Te- ftamentj-^tfj" 2, 39, For the Trmi[c is unto jm,

And

( 3«3 )

and to your children ; and faith the Apoftle I Cor. 7.14. Elfe were your children unclean, but now are they holy. God's vifible owning of them, gives them a right to the vifible Covenant, and fo to fome Ordinances, fiich as they are capable of.

But you will fay, it feemeth ftrange that any fhould be the fubje&s of an Ordinance who are not capable of underftanding what is done : Alas, children have not the ufe of reafon, and are not capable of underftanding what is done, and there- fore fure ineffe&ual,and of no ufe,it is but fetting the feal to a blank.

I anfwer, That God alwaies hath inftituted fome Ordinances both in the Old and New Tefta- ment,the fubje&s whereof have been meerly paf- five. God to declare his grace, will prevent poor creatures before they are able to know him, nath indicated fome Ordinances, the fubjects whereof have been meerly paflive.

What did the children of old underftand of Circumcijten f They were meerly paflive, and yet that Ordinance I hope was not in vain, and feem- eth to be more fuitabfe to God's grace now under theGofpel, to have an Ordinance thefubjecls whereof fhould be meerly paflive,it declareth the grace of God, that he fpeaketh fo to them before they have any knowledge.

And whereas it is faid, It is the fetting of 4 Seal to a Blanks

I anfwer, If God hath put in the names of the children of Believers into the fame Covenant with their parents, if their names fhallbe found written in the Covenant,, why then to fet to the

Seal,

Seal, will be no fetting a Seal to a Blank; but their names were written and put into the Covenant when made with t/fbrahanij I mil be thy g<?dya»d the God of thy feed ; and we no where read that their names were blotted out ; nay, we rather firide them renewed, Afts 2. 39. For the fromife istoywy and to your feed : and therefore let none fay, chat it is fetting a Seal to a Blank, if God hath written the names of children in the Covenant. Indeed I know it is very dangerous to mifapply an Ordinance of Chrift to wrong fubjetts, it is a giving holy things to dogs 5 but take heed that we do not call dogs where the Lord doth not call To ; and take heed that we do not blot out thofe names that the Lord hath put into the Covenant.

But it may be you will fay further by way of Objection.

If children belong to the Covenant of God, and the Covenant that the children of believing Parents is under is a Covenant of grace ; of ne- cetfity they muft be faved : Shall they be under a Covenant of grace, and no: be faved ?

I anfwer, Some may be under a Covenant of grace, and not faved ; I fay vifibly, in refpect of the outward difpenfation, they may be under the Covenant of grace, and yet never attain to life and falvation ; for when as we do Baptize thofe who do make a profetfion of their faith, furely we look upon them as Believers, and fuch as are in Covenant with God, and therefore we Baptize rhem, became believers, and fo in Covenant with God.

But now, is it not poffible, nay is it not ord:n>

' t

( 365;

ry for many who make fuch a profeflion of Chrift, and are baptized upon that profeflion, to fall off, and to come ftiort of life and falvation ? And yen I hope you will fay the Ordinance was not dif- orderly adminiftred, though they that did make a profeflion do fall off ; To chough all children of believing parents do not attain to eternal life, yet the Ordinance is no more unduly adminiftred to them then to others, for both Profeflbrs and chil- dren may be under the outward adminift ration of the Covenant, which being may give right to an outward Ordinance, and yet not be faved.

Oyjett. But you will fay, Howiliall we judge of any but by their profeflion that they make of Chrift ; we cannot own any but fuch as make a profeflion, and children cannot make a Profef- lion.

Ianfwer, We muft judge as God judgeth, and own as God owns ; take heed that we do not difr own what God owns ; and if God will own the children of believing parents vifibly,and put them under an outward adminiftration of the Covenant, furely there is no danger of owning where God owns ; God's owning is a furer ground for us to go upon, then any mans profeflion : Now God feems to own the ieed of Believers by his graci- ous promife : Nay, let it be confidered, thofe Prophefies that fpeak of the latter dayes, and of the Kingdom of Chrift, and the glory that (hall be in thofe dayes, they fpeak of this, that God will then more abundantly and viflbly own the feed of his people ; God will own them,and God will hlefs them, //#. 65.23, They (kaH not labour

in va'tHy nor bring forth for trouble ; for they are the feed of the blejfed of the Lord, and their off- ering with them. When the Jews fliall come in, they fliall be called the ble fed of the Lord, and their °ff- firing with them ; their feed fliall be bleffed according to Abrahams Covenant, when they fliall come in again.

1 know there are many gracious hearts that cannot believe this truth, and will not, till Chrift comes to reveal it ; but if the Lord hath handed in any beam of light, fluit it not out ; This have I fpoken, becaufe it is in my way to (hew you who are children, who ire But in the fecond place, who are Dogs ? You cogs. fee wj10 are co ke accouncec| children : who are

Dogs f That muft be opened too, and let it not be often! ive, becaufe it is in the Text.

Firft, Bogs in Scripture are taken fomtimes for all the Nations of the Gentiles, all the people of the world (except the feed of Abraham) were called Dogs, they were without the Covenant, ftrangers td the Commonwealth of Ifrael ; all, we and our fathers, all the Nations of the Gentiles ; time was that the Jewes only were the children, and we and all Nations were called "Dogs.

But fecondly, All wickjd men in Scriptute

phrafe they are called Dogs ; The Scripture dotl

brand fome fort of wicked men,and fome degree*

of wicked perfons by this namejln efpecial mannei

the Lord looks upon fome wicked men as dogs.

Who are they ?

wicked Firfl, Suchasgiveup themfelves to grors anc

a-e^'^ops#ro:o:iousw:ckednefs, fuch as are openly fcanda-l

lou>;|

(3*7 ) lous, vile, and prophane, Rev. 22. 1 5 . Fir with- out Are dogs,forcerers, And whoremongers, and mur- derers, And Idolater /, and whenever loveth And ma- keth a lye. Without are dogs, and he fheweth who thofe dogs are that are without , that (hall be ihuc ©ut of the City, when the new Jerufalem ("hall come down from heaven; thefeare they that fhali not have a name in that City: vile Jinners, they are called dogs.

But fecondly, fuch as do oppofe the Gofpel of Chrift,fuch as do reject: the Gofpel, and oppofe the Truths of the Gofpel ; fuch as come to hear far thatend,that they may fnarl againft the word; the Spirit of the Lord calls them dugs ; Phil. ?.2< Beware of dogs , hew Are of evil worker s,bew are of the concifion : the Apoftle bids the Cbriftians bewar^ ©f them, beware of dogs, they that bite and fnarl, and kt themfelves to oppofe the Truths of the Gofpel, the Spirit of the Lord calls them dogs.

Thirdly, They who do reject thofe wholfome reproofs, and counfels, and exhortations that the Lord fends them by any of his fervants ; fuch as fcorn reproof, and hate reproof, that are ready to fiy in the face of him that fliali reprove them when they do wickedly ; What have you to do with me, meddle with your own matters, and I will not be repreved by fuch a one as you are ; the word of the Lord calls fuch perfons dogs, they are vile creatures, Matth. 7. 6. Give not that which is holy unts the dogs, neither caft ye your f earls be- fore fwine, lefl they tra?nfle them under their feet, ard turn again, axd rent you. See here what Chrift (peaks ; Exhortations and reproofs they are not to

be

f 3*8)

becaft before fome men,fuch as have often reject ed reproofs, and will not hear, the Lord looketh upon them as dogs, and they (hall die in their wickednefs.

Fourthly, The Scripture calls thofe dogsy that fomtime have made a profeffion of Chrift, and have turned away from their profeffion, fuch as have Teemed fomtimes to be very forward, and very zealous, hot it may be in their youth, after- ward they fall off, and have loft their fruit, and have loft their profeffion, and it may be not to much as Leaves upon them, but are turned again to their old wayes, 2 Pet. 2. 22. But it is hapnea wto them according to the true Proverb, the dog is turned to his own vomit again^and the Sow that was wajhsdj to her wallowing in the mj/re ; they have turn'd to their old courfe again, they feemec fomtimes to caft out fin j Ah ! But they have re turned to it again : Such perfens are vile, andthe holy Ghoft calls them dogs.

Fiftly, Pe; fecucers of Chrift, of his Truth and people, they are called dogs ; fuch as do not onh bark againft Chrift, but zvznbhe and rend hitpeo fie : Why,the Lo_d looks upon them as vile crea rures, they are dogs in God's account", whac-eve rhey are in the worlds ; and fo Chrift calls then by David his type, Pfal. 22. 16. For dogs hav compared me, the affemblj of the wicked have en clojed me j he j pierced my hands and my feet .ThofI bloody perfecuters of Chrift, that would not b fatisfied but with the blood of the Lamb of God no hing btu the fhedding of his blood would ferv chej? turn \ even as 'he Blood-Hound that'hunt

ih

(3%) the Hind upon the mountain ; the Lord calls them </#gz, barking dogs, biting dogs have compafled me round about.

But thirdly. What is the childrens bread that muft not be given to dogs ?

Firft, The gracious Promifes of the Gofpel ; thofe fweet comforts that God hath laid up in the Promifes, they are not the portion of wicked men ; Comfort ye, comfort ye my people, faith your God) fpeah^yc comfortably to Jerttfalemy and cry unto her, that her warfare is accompli fredy that her iniquity is pardoned^ Ifa.qo. i, 2. God doth not fend comfort to wicked men while they re- main fuch ; for all the promifes of the Gofpel, they are Chrift's right, and Chrift's inheritance, they are Chrift's portion ; the Apoftle foithyThey . areaU yea and amen in him ; now therefore they ; "cannot be applyed to any but to thofe that have Intereft in Chrift ; if promifes be yea and amen in Chrift, they cannot go widiout Chrift ; he muft) be thy husband,or elfe thou haft no right in them.

Quest. But you will fay then, Flow ihall men come to believe in the promifes, if they muft not be applyed to wicked men ? How (hall they come to have faith in the promife ?

I Anfwer, When the Spirit of the Lord doth perfwade the heart of any (inner to accept of Je- fus Chrift, to reft upon Jefus Chrift by a particu- lar application: as he is freely tendered in the e- verlafting Gofpel : when this is done, I conceive that foul hath an Intereft in Chrift, and then right to all the promifes,for every mercy promifed is to thofe that are in Chrift,and childrens bread is not to be caft to dogs. B b Secondly,

( 57° ) Secondly, A place in the Houfe of Gid u ihil-

Aretis bread ; a name in God's houfe, fellowfhip with the Saints, this is childrens bread that be- longs only co thofe that are Chrift's, at leaft vifi- blyio, //*. 56.4*5. fee what God premifeth to the Eunuchc, Tor thus faith the Lord unto the Eu- nuchs that keep my Sabbaths, and chufe the things that pleafe me, and take hold of my covenant ; even unto them wiH I give in mine houfe, and Within my walls, a place, and a name, better then of fens and of daughters ; / will give them an everlaftwg name that {kail not be cut off. This is made to him that fearerh the Lord , and defires to worfhip the Lord aright, and detires to fanctifie the Sabbath of the Lord, he harh right to this part of chil- drens bread, he hath right to the fellowfriip of Saints, and Church of Chrift, and God in due time will bring him in, though he may be out. / Tvtllglvehma name in my houfe y and his name ilali be wricren there ; the time is a coming that there (hall be never a Saint, but the Lord will bring him in, Behold how geod and how plcafant it is for Brethren to dwell together in unity, Pfal. 135.1, there is a large reporr of Bre'hrens dwelling to- gether in Unity; how they mud be Brethren, or elfe rhey cannor dwell together in unity ; It is good and p/gafant for brethren to dwell together : Sons and daughceps of the everlafting Father, and thar not only by Creation, but by Regeneration, If Sons and Daughters of the everlafh'ng Farher. O ! Then, How good ro dwell ip the Houfe of Qod ? This is childrens bread.

Jhirdly , Scaling Ordinances 3 The Seals cf

to

(370

the Covenant > the j are childrens head, Baftifme, and the Suffer of the Lord arc childrens bread, and they are not to be difpenfed to any that are vifibly unclean, and unholy ; To inftance only in the Sttff er ef the Lord, to ihewyou a little that that is childrens bread, and muft not be given to any but children : For firft, It is a Seal of the Covenant ; if the other Ordinance be a Seal,then that is a Seal of the Covenant of Grace ; and therefore they muft be in the Covenant of grace, they muft not be ftrangers to the Covenant, that come to thisOrdinance,that have right to thisOr- dinance : They that are vifibly ftrangers, and e- nemies unto God, ftrangers to this Covenant,they cannot have a right to that Ordinance of Jefus Chrift.

Again, That Ordinance is a Love-Feaft, and the Lord he makes it, to declare that he is recon- ciled to all thofe his friends whom he invites : There was a falling out between God and man, but when it is taken up by Chrift, God the Father declares that he is a friend, and therefore he in- vites believers to fup with him, which declares and makes it out to them that he is reconciled,he makes a feaft for this end, and therefore called the Lords Suffer ; they ihall come and fit at Ta- ble with him, that he may declare that he is real- ly reconciled, and bears no old grudge, but hath forgot en all. Now therefore,they that are ene- mies, that will not be reconciled, but profefs en- mity againft the Lord, they cannot have right to this Ordinance.

Again, It is a feal of our Communion with Bb % Chrift

(572 J)

Chrift and with the Saints. The Bread which we breakjs it not the Communion if the Body if thrift? And fo the Wine, it is the Communion of the blood of Chrift, the figne of it, thefcal of it, a feal of our Communion with Chrift ; and it is a leal of our communion with the Saints ; all that do partake of it, they profefs they are one bread, therefore it is an Ordinance that cannot and may not be difpenfed to wicked men.

Befides, The Supper of the Lord is an Ordi~ nance that is appointed for the increafe of grace, it is appointed for a Chriftians growth, therefore of neceffity there muft be life before there can be growth, there muft be a principle of grace,be- fore there can be increafe of grace ; It is true, it is for the weak as well as the ftrong ; and if there be any part of fpiritual life in the foul,- that foul may receive it in Chrift's way ; but of neceffity there muft be life, or'elfe no right to the Ordi- nance ; for it is appointed for growth in grace, to make a weak faith ftrcng,and fo for the increafe of every grace,

I might add, wicked men cannot perform the actions of the living that God calls for in that Ordinance, they cannot eat and drink fpiritually, they may eat the bread, and drink the wine, but they cannot eat the flefh of C hrift, and drink the bI®od of Chrift ; if a wicked man, he cannot eat fpiritually, and fo he prophaneth the Ordinance, the Body of Chrift and the Blood of Chrift he becomes guilty of it, and the Apoftle faith, He tatcth fax own damnation , if he cannot decern Rt b*ij\ ( i Cox, ii. 29.) and eat

fpin*

V 6/6 J fpirituall by faith ; fad is the conclufion, he eats and drinks damnation to himfe/f. That's the third piece of childrens bread, Sealing Ordinances.

I fhould have added a fourth, but fhall pais ic by becaufe of the time, it fhould have been this* Holy compels and reproofs , they are childrens bread, and I fhould have fhewn you in vvhat ca- -fes we ought not to caft them before dogs- When we have no call tofpeak, or when we have fpoken often, again and again, and they turn again, and tread it under foot, when it appears that they firi obftinately, do not (in for want of light, but fill againft light ; when you have born a fufficieht te- stimony unto the Truth,or unto the waves of God* in fuch cafes and the like ; that part of childrens bread muft not be caft to dogs.

To fliut up all with a word or two of Applica- tion.

Firft of all, It lets us fee Brethren, that way of ^re j; the Churches of Chrift is juftiflable by Chrift } that way of making diftin&ion and feparation be- twixt perfon and perfon, betwixt the precious and the vile, it is juftiflable by the word of the Lord, it is one of the hard things for the world to digeft, rhis feparation, this putting a difference between man and man; bur. I pray know, that if any Church do a& according to the rule,to the word of Chrift which they may not tranfgrefs, no not for a houfe full of gold and filver, they muft not give thai: which is holy to dogs, caft not year Is before [winey (faith Chrift ) CMattb. 7. 6. And it is to take the childrens bread, and caft it to dons. The Church' d© but walk according to rule* let not men con- demn ir, Bb 3 1

( 374)

I know what is obje&ed ; Ah ! They are a cenforious people, they would be Judges, they would judse all the world but themfelves ; they only are children, and all, the world are dogs.

No, we fay not fo, God forbid, We fay there are feven rhoufand fouls, befides thofe we know* that have not bowed their' knee to Baal-y Yea furely, there are many thoufands (I am perfwa- ded) of the people of God, that arc children, who are nor for the prefent in any vifible Houle o£ God : But this I fay, that fo long as they are fo, they are not in the right place, they are where the dogs fhould be, till they be in fome vifible Houfe of Chrift, they are not in the chilurens place, they fet themfelves among the dogs ; the Lord would have them among children, and there is a time a coming, when all that are chil- dren fhall come in, and without fhall be none but dogs.

And let me fay to fuch as are the children of the Lord, and not in fome vifible Houfe of God ; they cannot have their portion, they cannot en- joy childrens bread, while out of Chrift's houfe, they deprive themfelves of that bread which is their right, Chrift will not have bread given, but in his Houfe ; fome Ordinances of Chrift cannot be difpenced but in a Communion oi Saints, and if children will not come into a com- munion of Saints, they muft not, they cannot en- joy thofe Ordinances ; and let it be no offence, if the Church ( according to their duty ) do labour ro keep the Ordinances of God frotr pollution.

Qgefi

Q 375 J Queji. But you will fay, What can it hurt me ? Or* What can it hurt another,though there be many wicked men in a Communion of Saints* that come and partake of the Lord's Supper ? What is that to me if I be prepared to wait upon the Lord ? What detriment (hall I re* ceive ?

Anfot. It is td thee ; A tittle leaven leaven- 9th the whole Inmf : If a wicked perfon be in the Church, it is to thee, and to the whole company, and if thou doft not that which is thy duty, thou art defiled by that wicked man. It is true, if thou haft done thy duty, brought it ro the Church* then thou art not defiled ; but if thou haft not done thy duty , thou art denied, and it is to thee.

I know what is urged, Did not Judas receive the Supper ? And were there not many wicked men in the Church of Corinth f And doth not Chrift fay, the Tares and the wheat ntufi grow together ? But thefe may eafily be anfwered.

As for Judas, it is hardly made out that he re* ceived the Supper of the Lord ; but if he did, he was a clofe hypocrite not known to the Church. Hypocrites there may be, but that is no plea for the admitting of thofe that are openly fc&ndaleus.

As for thofe wicked perfons in the Church of Corinth, it was defe&ive, but of right it fliould not have been fo ; Poflibly the beft Church <may be corrupt, and may tollerate wicked perfons* but by rule it ought not to be fo : When ye are met together , and there be a nicked perfon amongft Bb 4 pu%

yon, deliver fnoh a one nnto Sathan, for the de- ftrtttlion of the flefh, that the [fir It may be faved In the Jay of the Lord Jeftu. Know ye not that a little leaven haven eth the whole lump ? I Cor. 5. 4, c. <5. But ro pafs by that. Vfe t. Secondly, In a word, What matter of com- fort is here to you that are the Lord's people ? The Lord looks upon you as children ; all you that fear the Lord, and believe in the name of his Son, you are the Lord's children, cared for and provided for by the Lord. Provifion is made by God himfelf, he will take care that you fliall have bread ; Cbrift takes care for his children : O ! This is childrens bread, and I muft not give the childrens bread unto dogs. O ! That this might refrefh your fouls, that Chrift looketh upon you as children, and that he takes care to provide bread for you ; He mil not fnffer the foul ef the right eom to famifh, Prov. 10. 3. Children, you (hall have bread ; you fliall have Ordinances, Tremifes, they belong to you, they are your bread, the Lord will in due time give out that which your fouls wait for ; for the chil- dren fliall have their bread. O that the Lord would rai'ie up our hearts to expect this when we come before him in the Lords Supper : Let children look for their bread , wait for bread from heaven ro be given out , there is never an hired fervant in CbrilVs Houfe but (hall hnve bread enough ; fo the Prodigal did acknow- ledge : and it the hired fervants /hall have bread, the children Hiall not famifli. O! Wait upon the Lord, who will give his children bread, and give it in due feafon. Again

'C 377 )

Again thirdly, What caufe have you to ad-ZJj* |» mire at the goodnefs of the Lord thus to you that are his children ? Children fo provided for ; 0 1 The free grace of God to us poor out- calls of the Gentiles s Time was when we were dogs ; and that the Lord (hould make them to be children that were dogs, fet them at his Table that were caft out,and give them childrens bread, that had not right, no not to the crumbs ! O the free grace of God, let us admire it, and let us debafe our felves, and lie low before the Lord, and fay, O! What am I poor dead dog, that I fhould fit at Table with the King, and that the King (hould own me ? No caufe ©f being lifted up, but caufe of lying low ; for who are we poor *:

dead dogs, that the Lord fhould make us chil- dren, and beftow the portion of children upon us, giving unto us childrens bread ! And to fhut up all ;

Let us look upon the Ordinances of the Lord £^4. as our Bread ; look upon the Word, and look upon the Promifes, you that are children, take hold of them, improve them, they are childrens bread, they are provided on purpofe for you ; And fo that other Ordinance of the Supper, look upon it as bread, and make ufe of it as bread. O that we might fetch out the fweetnefs of it ; for there is no piece of childrens bread but hath a great deal of fweetnefs in it ; fweetnefs in the Word, and fweetnefs in the Supper ; and Q that we might chew it, and fetch out the fweetnefs : What fweetnefs might we finde in the Supper of the Lord, if we did fet faith on work ? O I

what

V 37° J what abundance of the love of God is held forth, -and of the great myfterie of godiinefs, God ma- nifefted in the flefh ? How much held forth of rhe fufferings of Chrift, and the benefits of the futfering of Chrift ? O that we might chew the Ordinance, and (as bread) makeufeof ic for our refreshment and ftrength !

Matth.

< 379 )

Matth. i$« 2j.

And jhe faid> Truths Lord ; yet the Dogs eat of the Crumbs which fall fr om their Majiers Table.

SERMON XX.

r$MM

jN thefe words that I have read,we have the carriage and the behaviour of this Woman under thofe Try ah or Tempta- tions which (he met withal ; her carri- age is very gracious, it is f uch as doth difcover Firft, A depth of Humility. Secondly, A height of Faith. She difcovers firft of all, A depth of Humility. Jefus (Thrift he had called her dog ; he had pre- ferr'd others before her ; he had told her, it was not meet to take the childrens bread and give it to fufh as flie was : Now &e doth acknowledge all this, nay fbe doth not only acknowledge ir, but foe fubmitted unto it, nay /he confirms it t Truth Lord-, Chrift had faid, It was not meet to

take

take the children* bread and caft it to dogs : Truth Lord ; Wbat-ever thou haft fpoken,Lord,is true : Thou haft faid that I am a dog, Truth Lord; Thou haft'fald the Jews are child ttnjruth Lord; Thou haft faid it is not meet to beftovv childrens bread upon dogs, Truth Lord; yet the dogs eat ef the crumbs.

And as we have adifcovery of her Humility, fo of her Faith ; her condition was low, but her faith was high, ftrong, and glorious.

Firft of all, By Faith iiiedoth anfwer the tem- ptation,fhe findes Out the ftrength of the tempta- tion, the feope of it where it lay, and the Spirit of the Lord doth unfold and refolve the difficulty. Chrift had faid the Jews were the children, and 'twas not meet to give the childrens bread to dogs; there is the temptation ! She aniwers,Tr«^ Lordy yet the dogs eat of the crumbs. It difcovers thus much, Although the Jews are the children, and they muft be ferved firft, it is fit that they ft lould have the firft offer of mercy, it is fit that rhey iliould have whole loaves fet upon the Ta- ble, and full dillies, yet the Jews are not fo the children, that all others are excluded, the Gen- tiles are not altogether excluded from mercy, the Gentiles may have the crums,efpecially when the children grow wanton, and caft away their bread, the Gentiles (though dogs) may have that which fall from their Table. Thus by faith ftie doth finde out the force of the teinptation, and if ena- bled to make an anfwer to it.

Secondly, The ftrength of her faith doth ap- pear in rhisj that flie doth not only anfwer the

tempta-

( 38 1 )

temptation, but fhe gains advantage by it, her faith is ftrengthened, and rifeth higher, and wax- -dth ftrosiger ; and that which was matter of dil- couragement in it felf, it is matter of encourage- ment and ttrength unto her ; Chrift had faid I he was a dog, this is an encouragement to her, Lord, thou haft faid that I -am a dog, and if I be a dog, I ^am thy dog, thou art my matter, and therefore Xurely the crumbs that fall' from my matters table do belong to me ; in all Nations, among all peo- ple the dogs eat the crumbs that fall from their matters table ; Lord, thou haft faid that I am a dog, but I will lie at thy feet, and wait upon thee for crums of mercy that fall from thee. Thus her faith is ftrengthened by that temptation, which in it felf did tend to drive her from Chrift*; that temptation that would have driven her from Chrift, makes her run to Chrift ; fhe is called dog, and fhe waits under the Mafter -stable for crumbs of mercy. Thus you fee the carriage of this woman under the temptation, fhe carries k very humbly, and with a great deal of faith and holy confidence in the midft of thefe difcourage- ments.

There are divers ufeful truths in thefe words,! fhall now clofe with one.

7 ruth Lord, (faith (lie.)

From whence Obferve,

That the foul that is graciously and, truly humbled fa fore the Lord, will jujlifie the Lord in all that he [peaks and doth agawfi it.

What-

What-ever the Lord fliall fay, whether it be in a way of difcovery of fin, vilenefs, andcorrupti* on : Or fecondly, whether it be a word of threat- ping : In both thefe, that heart that is truly hum* bledjit will juftifie the Lord. When God fpeaks himfelf, and gives rebukes from himfelf, or when God makes ule of men to be inftruments in his hand, ftill a gracious heart that is truly humbled, in all it meeteth withal it will juftifie the Lord, and fay, Truth Ltrd ; the Lord is true, and the Lord is righteous in what he fpeaks and doth.

Firft, When God comes and fpeaks in a way of difcovery of fin, when the Lord by his Spirit in his Word doth come and rip open a mans heart as it were, difcovers its vilenefs to him, (hews him what a wretched, finful, polluted creature he is ; ©r when the Lord fliall come and charge any particular (in upon a man that he hath committed, fet his actual fin in order before him ; when God jhaK y'mde with the cerds of Afy'tiklan^ as Jtb (peaks, and then difcover a mans trA*fgrejfion ; if the ioul be truly humbled, it will fay, truth Lord; I am indeed as vile and as wretched, and as finful, nay worfe then I can be charged with. When God came to make a difcovery to Job of his own heart, in the 38, 39, and 4© chapters, God took much pains to difcover Job to himfelf, Job had flood too much upon his integrity, upon his righteoufnefs, he had not all along juftified the Lord in his pro- ceedings ; but when God came to make a difco-r very to him, and fliew him what a poor, vile, frail worm he was, and ript open his heart,and fhewed him his corru?tion,Toi thsn falls down, and cries,

truth

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truth Lord, Job 4©. 3,4. Then Job anfwered the Lord y and f aid y *Bekoldy 1 am vile, what (hall J an- fwer thee ? / will lay my hand upon my mouth. verf. 5. Once have I ffoken, but IwiR net anfwer : yea twice, but I will proceed no further. Behold I am vile, as vile as thou haft difcovered tome, •Lord, I fee it, and therefore I will ftand no more upon my own juftification,but J will juftifie thee ; and truly fo it is with every foul that is truly humbled, when God comes and makes a difco- very of its corrupt nature and life, and chargeth fin upon him, it is fo and fo aggravated, thou haft finned againft light, againft knowledge, againft mercy and goodnefs ; truth Lord, all is true,fairh the gracious heart ; yea, not only when God fpeaks in the way of difcovery of (in, the foul that is humble will cry truth Lord, and juftifie the Lord.

But fecondly, Even then when the Lord fpeaks very fharply in a way of threatningjhz foul chat is truly humble, it will juftifie the Lord ; Pfal. 51. ^..-dgalnft thee only have I jinnedy and done this evil in thy fight ; that thou mightefl be jttftified when th&ufpea^efly and be clear when thou judge ft . Here David he will juftifie the Lord in all that he fpake againft him ; as much as if David fhould fay, I have made this publique confeifion, and have penned this Pfalm, that Lmight clear thee before all the world, that I might juftifie God, ' what.ever God fhould do againft David, or fpeak againft David, I will fay, Lord, rhou art righte- ous : He would juftifie God in all that God had fpoken againft him ; and yet God fpake terrible

thing?

f 384)

things agalnft David by Nathm the Prophet, zSam. 12. 1©, 11, 12.

Verfe 10. Now therefore the fwordfhall never def >art from thine houfey becaufe thou haft defpifed mey and haft taken the wife ofVriah the Hit tit e u be thy wife. Verfe 1 1 . Thus faith the Lord, Be- hold I will raife up evil again ft thee out of thine own hou(ey and I will take thy wives before thine eyes, and give them unto thy Neighbour, and he (ball lie with thy wives in the fight of this Sun. Verfe 1 2. Joy thou didft it fecretly, but I will do this thing be- fore all lfrael, and before the Sun.

See here what terrible things God threatens ; he threatens that the fword fhould never depart from his haufe ; That he would raife up evil a- gainft him out of his own houfe, a terrible threat- ning : Nay, God threatens that he would give his wives to his Neighbours, that fhould defile them before his face ; a terrible threatning : Nay,God tells him that this fhould be done before all lfra- el, and in the face of the Sun : And yet Lord, will clear thee when thou judged, and juftifie thee when thou fpeakeft.

Take another inihnce in old Eli, and you {hall fee how he juflified the Lord when the Lord fpake againft him ; 1 Sam. 3.18. at verfe n Behold I will do a thing in lfrael, at which both th ears of every one that hear eth it , (hall tingle ; and at verfe 14. / have fworn unto the houfe of Eli, that the. iniquity of Elies houfe floall not be purged with Sacrifice nor Offering for ever : Now all this was told Eli at verfe 1 9. And Samuel told him e- ftry nmtj and hid nothing from him :. And he fajaj

It

^ 3«5 ;

ft is the Lord, let him do what feemeth him good* And lb Hcz,ekjah, take that inftance, and fee how he julUhed the Lord, when the Lord fpake ter- ribly againft him, 2 Kings 20. 1 p. at verf. I7>i8. God threatens Hez^ehiah becaufe he boafted of his treafure, and fhews k to the Ambailadors o£ the King of Babylon, verfe 17. Behold the dayes come, that all that is in thine honfe, and that which thy fathers have laid up in {lore to this day, fhall be carried unto Babylon, nothing fi> all be left, faith the Lird. Verfe 1 8. *And of thy fons that fhall ifftte from thee, -which thm fhalt beget, fhall they take away, and they jh all be Ewntchs in the Palace •f the King of Babylon. A hard leilon, and yec he juftifies the Lord ; Verfe 19. Then faid He- sjekiah mto Ifaiah, Good is the word of the Lord which than haflfpoken. So that you fee that a gra- cious heart that is truly humbled before the Lord, It will juftirie the Lord in all that he fpeaks againft it; when he discovers (in, or threatens punifh^ ment, flill he will ju&irie the Lord ; and not on- ly juftirle^ the Lord in what he hath fpoken,but he will juftifie the Lord in what he fhall fpeak ; if God fhould fpeak feven times worfe, frill a gra- cious heart that is truly humble,refolves to juftifie the Lord, 2 Sam, 15.26. faith David, But if he thus fay, I have no delight in thee ; Behold, here am I, let him do to me as feemeth good unto him « He did not only iuCUfie the Lord m what he had fpok'en, but in what the Lord friould fay ; if the Lord fhoufd fay, I will ufe David no more, nor bring David back no more to his Throne, David in that juftifieth God, and fuomits to the Lord.

C € But

( 3»6 )

But iecondly: A gracious heart that is truly humbled, defircs to juftirie God in his Actings ; when God fhall ail again ft htm, as well as fpeak itgainlt him, it will juiiifie the Lord'; if the Lord ftiafl prefer others before him, in this he will ju- i lifie the Lord . Inftance in this woman of Canaan, thejewes (the children) they muft have whole loaves, and lull difhes, and they muft be preferr'd before her, yet (he juftifies the Lord, and fays, Truth Lord. But I fhall make it out toyou in divers particulars, that you may fee how a graci- ous heart that is truly humbled, will juftirie the Lord in his actings.

Firftof all, If the Lord (hall manifeft more love, more grace, more favour unto others, then to it felf, though there be nothing in all the world that it longeth more after then after the enjoyment of the' prefence of God, yet if the Lord fhall be pleafed to difcover more of him- felf , and give out more clear, full intimations of his love and grace to others then to it felf, it de^ fires to juiiifie the Lord. Chrift (as I faid) he will deal with the Jews as with children, give them whole loaves, and full diihes, this woman fhe ju- ftlfies the Lord ; and if the Lord will give more tokens of acceptance to others then to it felf,ftill i: defires to juftifie the Lord: The heart that is unfound cannot do this, nothing is more hard to bea-, that the Lord fhould (hew more favour to mh;rs then to them ; fo it was with Cai»> the Lod fhewed more favour to uibd his brother, thento him, God gave him a token of his acce- ptance, fan could not bear it ; and fo the Pre-

dial's

(387 J

digaCs eldeft brother ; the father (hews a great deal of love to the returning Prodigal^ and the eldeft brother could not bear it ; / have ferved thee nil my dayes^ And thou haft not dealt fa with me * thoti haft net killed the fatted calf for me. But the foul that is truly humble, it will juftifie the Lord in this, if the Lord gives out clearer mahn feftatiqns of his love to others then to him,it will fay the Lord is righteous, and doth rne no wrong * the Lord is a free Agent ; free grace, it is his commodity, and he may beftow it where he plea- ieth ; and I have received more from the Lord then I have improved, I have had more then I have been thankful for, more then I have ufed for the Lord's honour ; I have finned fo and fo after: snercy> and it is a wonder that I have not finned away all my comforrs. Thus a foul that is truly humbled, will juftifie the Lord.

Secondly, If the Lord gives out a greater mea* fure of fpiritual gifts to others, the foul that is truly humbled it will juftifie the Lord in this dif* penfation, itdefiresto fay, as John Baptift, John 3 . 30. He muft increafejwt I mttft decrease ; here- in is my joy fulfilled ; it defires to rejoyce in this, that the Lord may have any honour by o- thers, though it look upon himfelf, and fee it is a barren wildernefs ; others,green trees,fee other* fioHmfhing like the Palm tree, and bring forth mucWruit; although a gracious heart fees caufe to be humbled, and judge it Celf for not following onto know the Lord, for its not following on to wait upon the Lord' for fuch enjoyments, yet ital- fo defires to juftifie the Lord ; not to complain if C c % thd

( 3§S )

the Lord fhall give out more to omersthen to him; it knows in this alio the Lord is a free A- gent,and he may difpofe of his gifts, where, and to whom he pleafe.

Thirdly, If the Lord fhould give out a greater ihare of temporal mercies to others then to him, a greater eftate, tnore riches, more honour, mare friends and relations, Hill a foul that is truly hum- bled, it will juttirie the Lord in this difpenfation: it will fay, 1 have received more then I am wor- thy of, I am lets then the leall of all thy mercies ;, I have more then I have ufed for Gqckhonour, this is the portion that the Lord fees good for me; the Lord fees what a naughty heart I have, I am enfnared with that little that I have,it is a fnare to me ; therefore furely the Lord in mercy hath de- nied much to me, left my heart (hould be enfna- red, and therefore in this difpenfation it will alio juftiHe the Lord.

Fourthly, If the Lord fhould lay greater affli- ctions upon him then upon others ; in this dif- penfation, the foul that is truly humbled will ju- ftifie the Lord. So it was with Job ; Job he was greatly afflicted, not any man living met with fo much as Job did, yet in Job i . 20, 2 1 . He_ falls down nnd juftihes the Lo d ; Then jobtrofa and rent his mantle, andjhaved his heady and fell down en the ground , and wor [hipped ; and [aid% Naked came I out of my mothers womb, and naked (ball I return thither : the Lord g*ve, and the Lord hath taken away y blejjed be the name of the Lord : See here what arguments he findes to clear the Lord in this difpenfation ; though his affliction was very

C 389 )

great, he falls down and blefietfa the Lord, and at v. 2 2. it is faid, In all this fob finned, not ynor char- ged (jod foolijk/j/. And io Aaron rhe High Prieft, when the Lord fmote his two fons that they died, it is faid, */£aron held his peace, Lev. io. 1,2,3. And Nadah and ^/£bim the [9ns of Aaron 7 toul^ fit of them his Cenfor, and put firs therein , and put Incenfe thereon^ and offered firange fire before the Lerdy which he commanded them not,

Verfe 2. And there went out fire from the Lordy And devoured themy that they died before the Lord,

Verfe 3. Then Mofes faid w.to Aaron7 This is that the Lord {pake, faying I will be faxttified in them that come nigh mey and before a{l the people I will be glorified ; And Aaron held his peace.

He fpakenotone word againft the Lord, but was filent, and jufUfied the Lord. And fo David in Pfal. 39. when there was fome fore hand of God upon him, fo that he cryed out, I am confu- med by thy rebukes, fome affliction that did even eat him up and confutne him, yet he juftified the Lord, verfe 9. / was dumb, I opened not mj mo/it h, hecaufe thou didfi it. And fo in Mi cab 7.9. 1 will hear the indication of the Lord, becaufe I have fin- ned againfi him. A foul truly humbled will jufH- ie the Lord, even then when helayes greater frokes of affliction upon him then upon others.

Ftftly, The foul that is truly humbled, it will iuflifie the Lord when the Lord feems to fhut )ut his prayer ; it calls, and cries, and waits, and ret the Lord gives out no anfwer. O ! how hard 1 matter is it for an unhumbled heart to bear this? vherefore have rve fafied, fay theyt cnl thou feefb C c 3 m ?

\

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not ? wherefore have we a$il\el ourfonly And thou takefi no knowledge? lfa. 58. 3. An hypocrite can- not bear this • it God give not a prefent anfwer, ir will wait no longer : But now a gracious heart, that is truly humbled, it will wait upon the Lord, though the Lord gives not out a prefent anfwer ; yea, it will fludy anfwers to clear the Lord; the Lord is righteous, and it is for gracious ends that the Lord defers to hear ; or, the mercy is not ripe, or I am not fit for the mercy ,it is mercy that I may wait upon God, mercy that I have fuch a God to wait upon ; the Lord might have cut off my life, and my hopes, and my waiting • and therefore fHll the Lord is gracious, in that I have opportunity to wait upon him. Thus a foul truly humbled, will juttifie the Lord, when the Lord feems to fhut out his prayer.

Sixtly and laftly,The foul that is truly humbled, will juftifie the Lord, when the Lord fhall lay him afide as one that is ufelefs, when the Lerd (Kali make no more ufe of him in his work and fervice, but flhall take him off from the work of the Lord. God fomrimes deals fo with his own people ; yet if the louj be truly humbled, it will juHiiie the Lord in this alfo ; it is a hard matter to fubmit unto it, bur when the heart is put into fright humble frame, it will fubmit and juftirie the Lord : And fo did Mofes and Aaron the fer- vants of the Lord, God told them that he would lay them aiide, C od calls to Mofes and Aaron jxA tells Aaron tfnr he rnuft be high Prieft no longer, commanded iJfrffef to (\\\p zyfaroxof his Gar- mem?, and to put thejn up on another before his

(;ce„

(391 ) face, and bids him go to fuck a place and die ; and Aaron was obedient to the word of the Lord, Numb. 20. 23, 25, z6y 27, 28. And fo- Mofesy when his work was at an end, God tells him that he muft not carry the children of Ifrael into the land of Canaan^ but he rauft go up to the Moun- tain and die : He fubmits to the Lord, Vent. 32. 4P, 50. and Deut.*^.^. And thus you fee,a heart that is truly humbled ,it will juftifie the Lord both in his fayings and doings , when God (hall fpeak againfthim, and difcover his vilenefs and fin, ic will fay, Truth Lord ; or when God {"hall threat- en moft feverely, nay when God (hall walk in thofe ways that are hard to b*ar, yet a foul that is truly humbled, defires to fubinit co the Lord, and to juftifie the Lord.

And fecondly, When God (hall not only fpeak himfelf, but when God (hall make ufe of men,yea wicked men, and (hall fee them to fp*ak againft it ; when God (hall fee them to revile, and fer them to a& againft ir, to perfecute it ; the foul that is truly humbled, it will juftifie rhe Lord in that difpenl'ation ; fo did Davidy 2 Sam. 16.7,8. And thus (aid Shi^nei when he curfed. Come out, come out, t hoti bhody wany and thou man of Belial ; the Lord hath returned ufm thee all the blood of the ho4i(e ofSauly in whofe ftead thou haff reigned, and the Lord hath delivered the Kingdom into the hand of i*/ibfalom thy [on ; and behold thou art taken to thy mi [chief, becau[e thou art a bloody man.

Shimel he came and railed againft David, it

was a great indignity that was done againft Da-.

vid by that railing wretch, and he tooj^ up flonesy

Cc 4 and

C 39* )

and caft at the Kwg, at verfe 6. and it wis, when David 'w a* in diflrefs^ he was driven out by Abfa- Ifm^feem Jerufalem ; he takes that advantage, he comes and rails, and calls him the bloody many and faith he, the Lord hath now avenged the blood of thy mafters houfe upon thee ; yet David at this time juftifies the Lord, verfe 10. So let him curfe, be- &tu[e the Lord hath jaid unto himy (furfe <Z)dvid - ytho [hall then fay> wherefore haft thou done fo f See here how David juftiftes the Lord ; though that which this railing maikiid object againft 'Da- vid was falfe, he calls him a bloody man in refpeil of Saiih houfe ; David was clear in that, and in- nocent : yet David he layes it to heart, and con- cludes that God had fome defigne in it ; though in refpect of Saul's houfe I am not a bloody man, yet I fhed the blood of Vriah. David he is fi- lent ; the Lord hath bid him curfe David ; and therefore David ufeth many arguments for to ju- ftifie the Lord, and to quiet his own lpirit,and the fpirit of others, as you may fee verf. 11,12. And David [aid to Abifhai, and to all his fervants ; Be- held, my Son which came forth of my bowels Jeel^eth my life; how much mere now may this Btnjamite doit ? Let him alone and let him curfe for the Lord hath bidden hirru.

Verfe i 2. It may be the Lord will kel^ on mine affiEliony and that the Lord will requite good for his turfing this day • And fo Davd in patience doth poflfeis his foul, and juftifle the Lord in that dif- penfation.

A Word or two of Application, and fo I ihall Conclude,

Firfi

( 393 )

Firftof all, This calls upon us to be more in^ i. the pra&ife ©f this duty ; O that the Lord would help all his people to learn this letfon ! It is a hard leflbn, we had need look up to the Lord, that he would teach us to juftifie the Lord when he fpeaks and a6ls againft us; when hefpeaks himfelf, or when he iuffers men to fpeak againii us : It is our duty fas you have heard) to juftirie the Lord, as this woman of Canaan did, and as thofe in Micahy. did, / will bear the indignation of the Lord) becaufe I have finned again ji him : O that we could make thofe holy men our pattern that we heard fpoken of before ! Look uron Mo- fes, upon Aaron> upon David^ upon Hc^ekjah, upon fob) upon good old £//, upon ti\i*> Woman of (fanaany Q 1 How did they juflifie the Lord, when the Lord fpake hard things, and ftretched out bis hand in a way of fore affliction ? Still we finde them juftifying the Lord , and O that we could look upon them as our pattern !

To perfwade us to this Duty, Firft of all, Con- Motives fider, That it is the Lord ; It is the Lord that *° pe*- fpeaks,itis the Lord that ads ; when-ever there [^y is any affliction upon us, it is of the Lord $ and of ju^J„ if it be of the Lord, and from the Lord,why fhould mg the vte not juftifie him ? That was a prevailing argu- Lord* ment with good old £//, when as thofe terrible threatnings came to his ear, That God would do that againft his Houfe, at which both the S ares of every one that heard ity fhould tingle ; and that the iniquity of Eli's Hottfey fhould not be purged a- way with faeri fee , nor offering for ever : It u the Lord (faith he) let him do irhatfeemeth him good -

He

( 394)

He hath power ever all creatures, as the Potter hath power over the clay ; and faith David, I was dttmk, I opened no* my vqttth, becaufe thou dldslit.

Secondly Confider, That all that God fpeaks and doth is Good ; and if fo, Why fhould we not juftifie the Lord ? . You know what Hezekjah laid , 2 Kings 20. 19. Good is the- Word of the Lord: A hard word it was, that all Tiis Treafure fhould be carried unto BahylonytxA his Sons alfo, and made fervanxs there, and yet he faith, good is the Word of the Lord, What-ever God doth, is good ; though it may feem to be never fo hard, yet there is iome good in all that he fpeaks and doth ; and the Lord dtfth it for good , D9th not thy Word do goad ? Every word of the Lord is good, and doth good to them that are his chil- dren, though it be a hard word ; yet all God's words, and all God's waves fhall work together for good ; he will bring good out of them, if the heart be fubmitting to God, and juftifying the Lord in that difpenfation.

Thirdly, Confider, That there is mercy in eve- ry difpenfation ; and that God doth afflict lefs then the tin deferveth : Though the affliction may feem to be hard , truly if we look into our own hearts and wayes, we might fee that there* is that which might provoke the Lord to affli<5l feven times more. The Church in the Lamentations, when fhe came to confider how (he had provoked the Lord, though before fhe had cryed out bit- terly of her Wormwood and Gall, yet in Lam. 3. 22. his of the Lord's mercies that ^e are mt

eonfiintd,

( 395 )

consumed, becanfc his cmpajjioxs fail mt. We have provoked the Lord greatly, and ic is mercy that we are not confumed, mercy that we are out of hell, and therefore good caufe that we fhould juftifie the Lord.

Yea, and let us juftifie the Lord when he fuf- fersmen to fpeak againft us : O ! This is a hard leffon to flefh and blood ; but know it is a duty that God calls for,when men do revile, and fpeak evil, and do accufe us fo and fo, (till it is our work to juftifie the Lord ; Look back to that pat- tern of David in the cafe of Shimei, and kt us make it our pattern, when-ever we meet with revilings and hard fayings from men ; he juftitied the Lord, though itwasfalfe that which Shimei did accufe him of ; That he was a bloedy man m refpetl of Saul's Houfc> yet he juftified the Lord; the Lord fees that I am a bloody man, though not in thaj particular ; and therefore faith he, 7 he Lord hath bidden him. Either thou art guilty or not guilty, -when Godfuffers men to revile, and fpeak evil, and to faften fuch accufations upon thee ; if thou art guilty, it is thy duty to make u[q of it by whomsoever God (hall difcover it ; make ufe of that which comes out of the enemies mouth, to flnde oue the evil that is in our own hearts : But if thou art clear, and not guilty of that which thou art accufed of, yet in refpedt of the Lord, there is caufe of juftifying the Lord : So David, though he was not guilty in that refpee* that Shimei hid he was guilty, yet faith he, it is juft with the Lord, and it is a righreous thing that I fhould be thus accufed by Shimei. And for the

quieting

. ( 396 )

quieting of thy fpirit, ufe thofe Arguments that Da vid did, Behold, the Son out of my Bends ri- feth upagainft me, and thertfore fhaH I think it 4 great matter for a granger to do it ? So let us fay, behold, here is that which rifeth up in mine own heart* the corruptions in mine ©wn bofomey that doth me many an ill turn, (hall I think much that ftrangers do accufe me ? And coniider alfo that which David faid, The Lord doth hear the cnrfes of Shimeiy and vf'vd do me good by it : And fo, if thou canft approve thy heart to God, and art not guilty of what men do accufe thee of, and that thou canft fey, it is falfe in refpeft of man, but in refpe£of God, thou fayeft, Truth Lord, Know that the Lord he can do thee good by it,and that he will turn thofe very curfes of men to thy good.

Again, One word of Ufe more, and fo I fliall conclude.

Look up to the Lord for this grace of Humili- ty ; 0 1 What caufe have we to give up our hearts into God's hand, that he may make us truly hum- ble ? Surely we fhall never be able to juflirle the Lord, if the heart be not laid low, and made tru- I) humble. The Lord Jefus he had humbled this woman, he had laid her very low, he had fanctt- fied her affliction to humble her, fhe had met with great afflictions her daughter was vexed with a dvvil, the Lord fanclihed that affliction to humble her r And (he alfo met with great tem- ptations, three fore Temptations we read of ; and the Lord alfo fanctified thore temptation* to hum- ble he: : And (he h.ul alfo met with difcoveries

of

( 397 )

of grace and love, the Lord revealed himfelf very *lorioufly to her faith, or elie (he could never tiave held out, the Lord alfo fan&iSed thofe dis- coveries to humble her, and lay her low. Truly if this woman had not had a humble heart, fhe :ould never have parried it fo in the time, of affli- ction, and in the time sf this temptation, but flic would have flown in the face of Chrift : Chrifl :alls her dog, and tells her, That it is not meet to take the childrens bread, and give it to dogs ; i£ her heart had not been humble, fhe would have difcovered her felf to have been a dog,(he would have barked againft him ; but ftie carried it very ^racioufly, and in all that Chrift fpake, juftified aim, Truth Lord. O that we might go to tha Lord, and beg of God, that he would give ou^, more of this grace of humility to us I A proud neart will never juftirle God when he fpeaks him- : ~elf, or when he fuft'ers men to fpeak ; a proud aeart will never take a repulfe from God, nor reproofs from men : O! There is need of the ;race of humility that will enable a foul to jufti- fie the Lord in what-ever he (hall fpeak, and in what-ever he (hall do. The Apoftle faith, jod refifleth the proud, but fa giveth graee t* "he humble : He gives this grace to the hum- Die, that they flhall carry it gracioufly when the Lord fpeaks againft them , when the Lord ihali nake a difcovery of their hearts to them , o£ :heir Corruptions to them , of the defervin£ of their Tranfgreflions to them , they fhall juftifie the Lqrq,.aud fay, Truth JLerd,, all is

r:u? .

( 398 ) true. And when Godfhall fuffer men to fpeal againft them, the Lord gives grace to the hum* ble ; they fhall have this grace, made able to jufti fie the Lord.

And truly, When the foul is brought inrc this pofture , when the foul is thus truly hum- bled before the Lord , and can juftifie the Lore when the Lord fpeaks , it is not far from de- liverance : Salvation is nigh, Deliverance i at hand , the time of God's Controverfie is ai an end. When God hath thus humbled the foul under his mighty hand , and made it wil- ling to lye low , and to juftifie the Lord ir all that he fpeakes and doth ; furely the time of refrefhment from the prefence of the Lord h not far off*

The Prophet Ez,*kiel he lay low before the Lord ; : there were difcoveries of the glorious Ma jetty of rhe Lord made to him , at the lat- ter end of the firft Chapter ; As, the appear- ance of the Bowe that is in the Cloud in the day of Raine , fo was the appearance - of the brightnefs round about, this was the appearance o! the likeneffe of theCjIory of the Lord : and whet 1 ftw it , / fell upon my face .• See here, he lay low before the Lord; and mChap. s.anc Verfe 2. What is faid ? Ani the Spirit entret into me nhen he fpakj wt9 me , and fet me tip- en my feet.

And truly Brethren, When the Lord givetl out fuch a frame of Tpirit , that the heart made fo humble as to lie low before the Lo-d

am

( 399 ) and to juftifie the Lord in what he fpeakes and doth , the Spirit of the Lord is not far, Sal- tation is not far off. As the Spirit did enter into Ez,ekid^ and fet him upon his feet, fo :he Spirit of the Lord will come into that foul, and fill it with joy and refrefhment from the Lord's pretence.

Ecclci;

C 401 )

Ecclef* 1 a. 1.

Remember now thy Creator in the dayes of thy youth) while the e- vil dayes come not, nor the years draw nigh^ when than Jhak fay I have nopleafure in them.

Olomon having fpent a great part of his life in following after vanity, and be- ing brought by the Spirit of God to a ferious confederation of his wayes, he doth write this Book otEcelefiaftes as the Book of his Repentance; and like a true penitent,he takes care of the fouls ©f others, and gives warning to all men that they fhould take heed that they do not fplit againft thofe Rocks againft vfhich he caft himfelf. _He is exceeding careful of the fouls of men ; and in a fpecial manner, he takes care of *he fouls of young men ; he (peaks ©nee and a- gaintothem, that they might be warned by him, and not fpend their youth in vanity, that they might not lofe the comfort that they might enjoy by enjoying God, and that they might not lofe Dd their

C 40O

their opportunities of doing God fervice in their youth.

Novvbecaufe ic is hard to make impreifion up- on young men, they being very apt to put the e- vil day tar from them, and to put the good day far from them too, the day of converfion and re- turning to God being the firft of all gooddayes, the day-break of Eternity ; he therefore doubles his Exhortation to them : And he begins in chap. li.verfe.y. there be gives one warning piece to young men, Re Joyce O young man in thy youth, And let thy heart cheer thee In the dayes &f thy youth > and rrall^ in. the way es of thine heart, and in the fight of thine eyes : But know thou, that for all thefe thin^ s , God. will bring thee into judg ement . You t h is very fmful, and ic is very hard for young men to bear reproofs. That Solomon fpeaks in an Iro- nical way, that it might make impreifion upon their hearts: as if he fhould give them Jeave to do what they will, Let thy heart cheer theein the dayesof thy youthy and walk^ in the wajes of thine heart, and in the fight of thine eyes : Take your pleaiure, and run after vanity, and fcorn reproof, and iatisfie your lu(l as much as you will : do (faith he.) But take this alio with you ; Knowjhat for all the fe things God will, bring thee to judg- ment. How a But hcwfhall a young man be delivered froa) young his folly ? What remedy is there againft this e- inan may vji [n vouth p By whal: means may a young; man be

redfrom "ckan*d ?

his folly. *-*e **ets down a remecty m rhe Text, Remember thy Creator : If thou wouldeft be turned from

fitful

^ 403 J

jfinful vanity in thy youth ; Remember God in thy youth. And he prefleth the Exhortation with many Arguments ,• Remember now thy Creator in the dayes of thy youth. Remember him ! So I will (faith the young man) I have health, and ftrength* and time before-hand, I am but in the beginning of my youth, and I may remember my Creator* though I do it hereafter. O '. Take heed (young ■" man) faith he, Remember now thy Creator ; Take heed of delaying, take heed of putting it ©If till another time, doit now y the future time is not in thy power* thou know'ft not what to morrow will bring forth,and therefore if thou would'ft remem- ber God, doit now.

And good reafon that thou fhouldeft do it nowy for he is thy Creator ',thy being and thy foul is from him, thy life is from him, and thy comforts are from him ; He is thy £reatory therefore remem- ber him now.

And he preffeth this Duty, by the advantages which a man may have in youth of feeking after God ; arid the difadvantages that will come "by putting orf feeking after God in early yeers ; Inhere are evil dayes a coming (faith he) and therefore Remember now thy Creator, before the

«il day come* There is the evil day of old age doming, an4 that Solomon defcribes by an excel* lent Allegory or Metaphor from verf. 2. to ver.q. In verfe 2. he fets forth the evil day of Old Agey While the Su*y or the Light, or the cMoony or the Stars be not darkned, nor the Clouds return after the rain ; The Sun, and the Moon, and the Stars will be darkmdj faith he ; that is, all the powers* D d 2 ths

C 4°4 )

rhe faculties of thy foul, thy understanding, thy affection?, thy internal and external fenfes, thy memory, thy hearing, and thy feeing, and all o- ther helps, which he calls the Sun> Moon, .&ars, and Light, they will be darkned, there wlffbe a decay in all the faculties of Nature. The clouds return after the rain ; The body will be full of in- firmities, a cloudy day it will be ; the clouds re- turn after the rain,after the day when it hath rain- % ed, infomuch as you think it would rain no more, the clouds return again ; and fo in old Age, the clouds will return again and again upon thee,there is a cloudy diy a coming, and a dark day in old age, when thou canft not fee to do thy work, and therefore Now Remember thy Creator.

And there is another evil day that he fpeaks of in verie 7. and that is, the day of death. Then (hall the dv.fi return to the earthy as it voas ; and the fpi- rit [hall return unto Gody wh gave i(. Therefore confidering all this, Icouhfelthee to reYnember thy Creator in the dayes of thy youth.

The Proportion or Doctrine then is this :

Dottr. , 7 hat tt is the duty of all the children ofmeny t$

fcekjifter God in the day of youth*

Therefore the Scripture takes notice of fomejte of the fervanrs of God, and fets them forth a^ patterns and examples, that every man fhould re- ,% member God in the dayes of his youth. The Scri- pture rakes notice of fome good thing that was f-und in ^enboams childe, 1 Kings 1^. 12, 1 3. An[e thou therefore, get thee to thine own houfe^and when thj feet enter inte the Cityy the child [hall

die ;

_ k

C 405 ) *

die; And all Ifr ael (hall mourn for him, and bury him; for he only of Jeroboam fhall come to the grave y becaufe in him there is found fome good thing toward ♦ the Lord God of Ifraely in thehoufe of Jeroboam : In all the Family there was but one good childe, and there is notice taken of him, and the Lord thought of him in mercy, that he did not fee the evil that came upon his fathers houfe : The Scri- pture takes notice alfo of Jofiah, in 2 Chron. 34. 3. For in the eighth yeer of his Reigne, while he was yet yonngjoe began to feek after the Qod of Da* vidy his father : He was but iixteen yeer old, and yet then did he feek after the God of David his father : And David he tells us, He trufled in God from his youth, Pfal. 71. 5. Tor thou art my hi fe O Lord Gody thou art my trufl fro'm my youth. And O that young men would look upon thefe pat- # terns ; wherefore doth God take notice of them, and wherefore are they recorded in Scripture,but that young men might make them patterns, and tread in their fteps, to Remember their Creator in the dayes of their youth.

But in the opening of the Point, I (hall firft fhtw you what it is to remember God.

Secondly, Shew you what caufe all men have to Remember God.

Thirdly, What advantage it is to Remember God in youth.

Fourthly, Make fome Improvement. Firft, What is it to Remember God.

Firft,To Remember God is to know God ; know- What it is 1 edge is the beginning of remembrance ; there is {^qq^ jo man can remember that which he doth not Dd 3 know;

('Ao6 >

kntfw; therefore that man that is ignorant of God, he doth not remember God, neither can he, be- caufe he doth not know God. So then, when Sa- lomon faith, Remember thy Creator in the dayes of thy youth, it is as much as if he ftould fay, be- times feek after the knowledge of God, to know him as he is in himfelf, and as he is in his Son ; to know him for your God, and your portion, and your Inheritance, and your Saviour ; where there is no knowledge of God,there is no Remembring of God. Therefore the Prophet Ifaiah doth prefs men to ieek after the knowledge of God, and in the Name of God, threaten all tbofe peo- ple that feek not after the knowledge of God,that though God made them,yet he will not fave them if they do not know him, If a. 27. 1 1. For it is 4 feople of no under ft anding, therefore he that made them will not have mercy on them. If thou deft not know God, though thou hadft outward life from him, yet thou canft not expect erernal life from him ; for if thou doft not know him, he will not have mercy on thee : And therefore, To Re- member thy (freatoTy is to know God. .

Secondly, To Remember §ody is to Truft'in God, to lay the confidence of the foul upon God, and upon God only ; Pfal. 20. 7. Sometruft in chariots, and fome in horfes $ but we will remember the name of the Lord our (jod : So mich faith in God, fo much remembrance of God, when God is not believed on, and when God is diftrufted when any thing befide God is trufted,then Cod i forgotten ; And therefore when Solomon faith Yw-£ mtm^ $emwber (jod ; that is, feek afre

fait]

i

(407)

faith in God ; let them truft in God,let them not truft in their ftrength4truft in their parts,Iet them not truft in their wealth,let them not truft in their friends, their fathers to provide for them, no, let them Remember God, let them put their truft in God, for that is a remembring of God.

Thirdly, To Remember Gody is to Love Gody to prize him, to have a high account of God, to love him dearly above all things ; for when God is not loved above all things whatfoever, God is forgotten ; Wt mil remember thy love mare then wine :, The upright love thee. Cant, i . 4. We will remember thy love more then wine ; that is, our heart is affected with thy love, our heart is taken with thy love ; we finde more fweetnefs in thg* loveofChrift, then in the fweeteft of creature*4 comforts ; fo that when Solomon faith, Young man Remember thy Creator in the dayes of thy youth, that is , fet thy affeftiens upon God betimes, prize him above all thy comforts andenjoymenrs: if the heart be not fet upon God, the Lord is for-

gotten

Fourthly, To Remember God, is to Serve Gody and to obey God, to walk with him, and to wor- ship him, to honour him, this is a Remembring of God, Dent. 8. 1 1. 'Beware that thou forget net the Lord thy Gody in not keeping his commandment sy and his judgements, and hisfiatutes, which 1 com- mand thee this day : If thou doft not yeild obe- dience to the will of God, thou forgetteft God ; but to yeild obedience to the Will of God, is to Remember God : So when Solomon faith, Young man, Remember God in the dayes of thy youth, Dd 4 that

f:

\

C4°8)

that is, Walk with God, and take heetiof dis- obeying God, finning againft God ; for if thou fin a°ainft God, thou forgetteft God ; and there- fore oe found walking with him, and woriHp the Lord in truth,for that is a remembring of him.

Fifdy,To Remember God,ls toff end the thoughts ef the heart upon God • When a maw fpends many thoughts upon a perfon, or upon fuch an obje&,he then remembers it ; and fo when the thoughts of the heart are fpent upon God, then God is re« membred : But when God is not thought upon, but vain thoughts thruft out the thoughts of €od, there is no remembrance of God ; the wicked, they are faid to forget God ; God is not in all his thoughts , Pfal. i©. 4. And therefore whenSo/a- % won faith, Young man, Remember God ; that is, young man, fpend thy thoughts upon God ; thoti haft many thoughts in youth, do not let them run out to bafe object, to foul-deftroying obje#s,but Remember God, let God be often in thy minde, and let the thoughts of thy heart be fpent on him, thy many thoughts, and thy beft thoughts, thy choice thoughtr, lei them be fpent on God , for that is a Retnemb. ing of God.

Sixtly and laftly, To Remember God, is to En* deavour after communion with God ; Seek to fee the face of God, and to have the prefence of God in and thorovv Chrift, to walk with God, this is a remembring of God ; when a man neglects his friend, and hath no communion with him, he is faid to forget his friend ; and fo that foul that feeks not after communion with God, that foul forgets God : And therefore when Solomon faith,

Yeung»

C 409 )

Young man, Remember God ; that is, let the ftrongeft endeavour and purfuit if thy foul be af- ter God, that thou mayert erijoy God, and a& for God, and ferve him. That's the firft particular,you fee what it is to Remember God.

But fecondly, The fecond thing is to {hew you TheCau- what caufe there is that all the fons of men ftiould fes wty Remember their Crea tor. we Aould

Firft of all, God is wmhy,yt& only worthy to be ^^f remembred : What is in any creature, in any ob- tor. je&, that does make it worthy of the thoughts of your heart ? Look unto God, and you (hall finde it infinitely more in him ; Is it Goodnefe, Kind- nefs, bounty, Liberality, Wifdome, Power, and Greatnefs, Beauty and Lovelinefs ? Go ail the world over, and finds out all the excellencies that you can name,and you fhali finde them all to meet and center in God ; all divine perfeaions are in him originally ; there is Love and Bounty ,Good- nefs and Meeknefs, yea infinite grace in God ; He is good, and he doth good ; and he doth good to the worft of creatures, even to thofe that forget bun, while they run away from him ; Yea, the mo ft forgetful-of God,they have (Lowers of mer- :y poured down every day upon their heads.Now Jecaufe of thofe excellent glorious perfections :hat are in God, God is worthy to be remembred m the fons of men.

Secondly, He is worthy to be remembred, be- :aufe he hath Done [omt^fh to be remembred; 3od hath taken more care of this one thing, then ie hath done of any thing elfe, befides the great vo:k of the fafvarion of his people, that the fons

ftf

( 410 )

of men might remember him ; when man went out from God in Adam^ God faw that man would foon forgec him, man would have forgotten that there was a God ; now what a great deal hath God done, that the fons of men might remember him ! He hath written the remembrance of him- felf upon every creature, that wherefoever man looks, either upward or downward, he (hall fee fome footfteps of God, fomthing that God hath done to remember him,he hath engraven fome re- membrance of himfelf upon every creature, Pfal. 8. 3,4. verfe 9. When I eonfider thy heavens, the work rf thy fingers, themoon^ anitheftars, which thou haft ordained.

Verfe 4. what is man that thou art mindful $f hint, and the fin of man that thou vifiteft him ? When I faw (faith he) the remembrance of God that was graven upon the Sun, Moon, and Stars, and fo upon every creature on the face of the earth, why then at Verfe 9. he cries out, O Lord, our Lord , how excellent u thy N*me in aU the Earth.

Nay, The Lord hath engraven the remem- brance cf himfelf upon all his Providences ; there is fome remembrance of God upon every mercy, all thofe mercies that have been made thy porti- on,which thou haft enjoyed iince thou hadft a bee- ing ; wherefore are they but that thy foul might remember God?

Nay,God hath written his name upon hi* judg- ments in the earth, chat he might be remernbred wherefore Cod he doth work wonderfully, thai as bis mercies- ajje wonderful, fo his judgement;.

arc

( 4" ) » are wenderful, wherefore doth God do fuch great things in the earth ? Doubtlefs that he might be remembred, that men may fay, Verily there is a reward for the righteous j and a God that judgeth the earth.

Nay, God hath fet up Conscience in every mans foul, and wherefore hath God fet up Confcience in every man, but that Confcience might put us in minde of Cod ? That every man's Confcience might fpeak for God, that it might ftand up and cry for God, Remember God ; and Confcience doth cry, and doth fpeak, and men^may hear the cries of Confcience if they will hot flop their ears: When men (\n,Remember (fairri Confcience) that for all thefe things God m& bring thee t$ judge- ment.

Nay further, God hath engraven his Name up- on his Ordinances, and the great end is, that he might be. remembred ; This is the great end ©f the Ordinance of the Lord's Supper, Do it in re- membrance of me, faith-Chrift ; and fo every Or- dinance, the Word that is preached to you, it is that you might remember God ; wherefore is Prayer, and every Ordinance, but that the fons of men might remember God ? He hath engraven fome remembrance of himfelf upon all his Ordi- nances. See then what caufe there is that you fhould remember God, feeing God hath done fo much that he might be remembred.

Thirdly, There is caufe that the fons of men fhould remember God ; for God is their Creator. Remember thy (/reator. Now God being our Crea«? tor, it is but a juft and equitable thing that thou

ihould?

C 412 ) 1

fliouldeft remember God thy Creator ; thy being : is from him, thy )ife is from him, thy foul is from : him, thy com torts are from him, all thy enjoy- J ments are from hifti, thou haft not the leaft com- fort in the world but what comes from God ; he being thy Creator, it is but a juft thing that thou /houldeft remember him ; yea, thy dependence is upon him, as he is thy Creator ; thy life is not on- ly from him, opt thy life is in his hand ; and thy foul is not only from him, but thyfeulisin his hand ; it is in jiis power te kill and to fave ; to deftroy both body and foul : And if there be fo great a dependance that man hath upon his Crea- tor, that not only thy comforts,but thy breathing, thy foul, and thy eternity is in his hand, there is good caufe that thou fhouldeft remember thy Creator. \

Fourthly, There is good caufe that we fhould remember God, for whiie you remernber God, you remember your felves ; for all godd comes to the creature by remernbring God, thy peace, and thy reft, thy comforts, thyfatisfaciion,andthy contentmentSjthy eftablifhment of heart,thy hope for life, for heaven, for glory ; there is not any good thing that a creature can enjoy, or hope to enjoy, but it muft come in by remembrance of GodrAnd while you remember God,you remem- ber your felves ; remernbring God, thou enjoyeft God, and enjoying God, thou enjoyeft all good whatfoever : good reafon then that thou lliouldeft remember him.That's the fecond particular.

Thirdly, I fhall ("hew you what advantage it is to man to rem :mber God in youth.

Firft

Firft, There is this great advantage; for the The Ad- ft part that foul that remembers God betimes, vantages its coming unto God he findes the eafie and?.ren^m" ready way to God ; the longer a man fon3etsuTyouth° d, the further he goes from God, every day is going from God,and therefore it will be the der task to come back again ; it is a harder task :aft over a great Account, then tp caft it up ile lefler ; tnough in refpe6l of God all things alike,and God can as eafily forgivi many tranf- (Tions as few, he can waih away great fins as ^

llasfmall; but yet when poor creatures come ook toward^ God through their unskilfulnefs, — "*

y make it a difficult thing to finde God, and to urn to God, when they , gp a great way from V

i, the greater account they have to caft up, tt -

*ves fo toman becaufe of his unskilfulnefs, \cj)

ugh to God all things^are alike ; So that the ner men begin to look after God, they finde art ier way to come to Chrift,they have fome helps iature,that'whenaman is once turned to the d, his natural abilities being fan&ified, become |at helps ; fo that young men have more advan- €, in refpecl that natural parts are more ftrong, Unglerftanding, and Memory,and Reafon.the fes Internal and External, tkey are all more >rous; and the fe prove helps to a man, when ! the heart is frn&ified, and the fooner a man s to God, thtf more he hath of thefe helps. rea, Chrift is very ready to go out to meet children and young men : Are the hearts of lg ones towards the Lord ? The heart of ft is towards them, and he is mightily taken

with

with fuch, and wiH go forth and meet them The votm° Progigal in the Gofpel, no fooner did he, Sofrefurningtohisfathershoufe.bathtsfa-

thet ran out to meet him.

But you will fay, for ought we fee, young men Jetwithas much trouble as others,, and when SS come to remember God, they are affiled as much as other* and it proves hard to them a,

"itnfwer, If iftbe fo hard when they do retur. to God in youth, it would hayebeen i»di«»n Sri if they had flayed till old age ; and if they d. meet with difficulties and temptation^ and , crave a hard way, itisbecaufethattheLora fee &od or a man to bear the yoke in his youth andfmightadd, that the Lord w.l recompenc aUwkhabundanceof grace, and with the die SS of himfelf. That « the ficft advantage th young men have many rimes for themolf par

theVfihde the ready way to Chnlt.

Secondly, They have this advantage/The Lor

for tirmoft part doth dilcover more of h.mf othem that' begin betimes to remember Go,

then to thofe that begin more later; J°elz, -

^hJhallcmetof4'i that I ** pwr «*

old Zrt grudge at God s d/penfauon it is m cy to them that they fMl dream Drum, bu c vLna mdn fhall fee Vifi*>*i they fhall Jave eld Tditovtriesof God, and that ts a great adv:

«ge- Third

^ 415 J

Thirdly, There js this advantage, They that emember God betimes, they have an opportuni- y of doing more for God then other men have; or when men begin late, it is work enough to gee he heart eftabliflied in the knowledge of the love nd free grace of God ; it is a great work, and a ong time before the heart be eftabliflied upon :hrift and the Promifes ; and till that be done, ittle work or fervice is done for God. But when nen begin betimes, they have time to get their learts eftabliflied upon Chrift and the Promifes, nd upon the free grace and righteoufnefs of thrift, and then they have timealfo to a&for jod, andthe Lord makes ufe of them to do him nuch fervice in their generation : And O what a rear advantage is that. So that you have feen the \Dint handled :

Firft, What it is to Remember God. Secondly, What finfe the Sons of men have

to Remember God. Thirdly, What advantage it is for the

Sons of men to Remember God in

youth.

Now by way of Application. Firft & all, It difcovers-and reproves the fol- £//**, and madnefs that is bound up in the heart of the tildren of men. If this be the duty of all the jns of men, and a point of great wifdome to member God betimes, then this difcovers the >Uy, and madnefs that is in mens hearts to forget *>d; How many in this Congregation (I fear) iay fall under this reproof, that have not yec

remem-

( 41* )

mernbred God > How many in their youth, and how many part youth, that have not yet remem- bred God, that have all their dayes forgotten the Holy One of Ifrael ? O that the Lord would con- vince poor creatures of this evil,not Remembring God. Shall I {hew you the evil of it, and O that God would fhew you the evil of forgetting God. The evil Firft of all, It is the Mother and caufe of all of not re- other fins whatfoever; for it were not poflible membnng that many Aould Hn againft God as they do, if they did not forget God ; all fin grows upon this root of Forgetting God. The Pfalmift maketh ic the caufe of all evil that is committed, becaufc men do forget God, Pfal. 50. ip, 2©, 21,22.

Verfe 18. When thou faweft a thief \ then thett confintedfi with him> and kafi been partaker with Adulterers.

Verfe 19. Ihougiveft thy mouth to evil>and thy tongue frameth deceit.

Verfe 2©. Ihoufittefi andfpeakjfi again fi thy brother ^ thouflanderefl thine own mothers fin.

Verfe 2 1 . Thefe things kafi thou done^ and I kept fi fence; thou thought efi that I was altogether fach an one as thy fe/f: but I will reprove thee, and fit them in order before thine eyes.

Verfe 22. Now confider this^ YE THAT FORG ET qODyleftl tear you in pieces ^and there be none to deliver you.

As much as if he fhould fay, here is the caufe of this evil that is committed by you, your For- getting god ; It were not poflible.that men liiould dare to fin in the face of God, if they did not for-

§el

(4*7 )

get God. And it were not poflible that men ihould fin in fecret againft God, if chey did not forget God ; they forget that God is an all-feeing God, and that for all thefe things he will bring xhem to judgement ; It is not poffible that children and fervants fhould lye, and fteal, and be unfaithful, if they did not forget God ; if they, did but remember that he would bring them to judgement, and that no lyar fhall come inio the New Jerusalem ; if men did remember God, they would not fin againft God .* But this is the caufe of all the fin in the world, Mens forgetting God.

Secondly, There is this Evil ; It makes a man fpend all his time in vanicy, he comes up and goes down to the grave in a momeir, and hach loft all the time that he hath lived. The truth i^he hath, not yet begun to live, that hath not remembred God,he hath not lived to the end of his life; what is the end of his life , but that he may remember: God ? But man forgetting God, his life is a fruit- lefs life, a vain life, he comes up, and fins, and lives in vanicy, and goes down to the pit, and ne- ver lives to the end of life, becaufe man remem- bers not God.

Thirdly, There is this evil in it; It makes men altogether unwilling and unable to dye; as it makes their lives unprofitable, fo it makes their deaths dreadful ; what is the caufe that men fear, death? Becaufe they did not remember God in life ; if they had remembred God, if they had known God, and trufted in God, and walked with Go'd,they would not have been fo fearful of death;.

. E'e buc

(4i3)

but when men come to be made fenfible that they have fpent no thoughts upon God, but upon their lufts, and fin, and fo brought their dayes to an end,they mult needs fear to go to God ; fee then how much evil there is in this great fin of not re- nie nib ring God.

But you will fay, We hope that we do remem- ber God, God forbid that we fliould forget him. What ? Forget God ? We hope we (hall never do that while we live.

O my friends, It is a harder matter to remem- ber God, then the world dream of; how many thoufands in the world are there that forget God, that would be loth to be told that they are forget- ters of God ? And yet I fear will be found fo ano- ther day ; They that walk contrary in wayes of fin, they are forgetters of God,letthem fay what they will ; though they may have a way of worlhip, and prayer to God, and hear of God, and read of God, yet if they be found walking contrary to God, fuch men will be interpreted by God to be fo: setters of him. Confider this all ye that jor get Cpd; Pfal. 50. 22. fpeakingof the Hypocrites ; Why, they had many prayers, and did many good works, , are they forgetters of God ? Yes, their hearts were never upright with God, they never trufted in the Name of Gad, they were never found ferving of God, fo as they might pleafe him ; and therefore the Lord calls them Forget- ters of God ; O that the Lord would convince you of this great evil of forgetting God.

Secondly, By way of Exhortation, I befeech you in the Name of the Lord to Remember God

This

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This day Remember God. Remember him, and Remember him in youth. I fhall fpeah a little to each ofthefe.

¥i:il , I befeech you Remember God, to know God, totruflinhim, to love him, to obey bim,and to fpend your thoughts upon him ; let the endeavours of your heart be after the Lord { This is to Remember God. And O that God would tall upon you all,and call you up to fuch a remem- brance of him. O remember how worthy God H to be remembred, and remembi done, that lb the ions of men might remen him ; and if after all this that God hath cksoej af- ter all the remembrance that God hath written oi him', elf in his Word, and upon his WtirkSjand up- on his Ordinances and Providences, men fhall bs found Fo-getcers of God, as all hnners are ; .. fad will their condition be another day? Ycu have a memory for the world, and what , No remem- brance of God ! God a cby to be rem: bred, and of all things God only lhuc out ! O tiff friends, Take heed of this g-eat fin, this Mother tin, 'EWgitting God.

But (econdly, I befeech ycu :o Remember : Creator in the dayes of thy youth ; Young mari do not put off your remembrance or God ; it rtfa^ De you will fay tome, you will remember God iiereafcer ; that is folly :The Wife man teach : pu better, & giveth you better co\m\t\\%emem* W thy Creator in the dayes of thy youth ; Asm U is if he lhould fay, Remember now thy Crear n what part of your youth fcever you be • Kz r.embe: Now thy Creator ; Xox feek after i Ee i

( 420 )

knowledge of Chrift, if ten yeers old, TStyw Re- member God, if fifteen years old,if cwency yeers old, Now Remember thy Creator ; yea, if thirty years old, and 10 to every Age to which the word of the Lord comes, Even Now, Now remember thy Creator.

And O that young men and young women would think upon the advantages that many have by -emembring God in youth ; they were fpoken of before. And let me further tell you, for your encouragement young men,that to remember God betimes, it is a great prerogative, and a great dignity to be the firft in Chrift ; the Apoftle fpeaks of fome that were firft in Chrift, and he fpeaks honourably of them, Eph. 1.12. That we fbeuldbeto the fraife of hi* glory, -who fir sir trufted in Chrift .« And it was the honour of that people, that were firft in bringing back David • great ho- nour was put upon them that went out firft to meet David their King. And fo to be the firft that go out to meet with Chrift, the firft that ho- nour him,the firft that clofe with him, and believe in him ; this is a prerogative, and it is kindnefs that God will never forget, fer.z.z. Thm faith the Lord,/ remember theefhe kindnefs of thy youth, the love of thy effoufais, when thou went* ft after me in the wildernefs, in a Land that was mtfown* the kindnefs of thy youth I will not forget, faitf! ) Cjod. And the Lord will fay fo to young men anc l young women that are looking after Chrift, anc:' remember him betimes ; thou remembredft mof in thy youth, and I will remember the kindnef! of thy youth, when thou lefteft all to follow me

trr

\

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thy vanity, thy comforts, ^thy contentments, that other young men clofed with, and followed after, though they lead to deftru&ion ; this kindnefs of thy youth Chrift will remember to the very laft day.

And let none that hear me this day, think that they are too young, and 'tis not for them to trou- ble themfelves with fuch matters, to remember God, and to look after God ; as joung as you have remembred God ; Jeroboams q)\i[&z remem- bred God ; Jofiah at fixteen years of age itt him- fe If to feek after the Lord: And I pray confider, youth go the grave as well as others ; nay, more die in their youth then in their old age : O that young men would remember God betimes ! And there is none fo young but muft be accountable to Goa ; there is fin enough to condemn the young- eft, if not a&ual fin, thou haft a finful Nature, and hat is enough to condemn the youngeft that hears ne this day. And therefore, O that the Lord vould perfwade young men to remember betimes heir Creator; and know that it will be your com- fort in the latter end : As the neglect of God in /outh will be a great deai of forrow, when God mires, and comes to lay you upon the bed o£ icknefs, and ready to give out your breath, then t may be you will cry out, Lord, Remember me; mt how fad will ic be to reflect upon your felves, nd to think that you have not remembred God ? /Vhen as it hath been the comfort of many a poor bul that their work hath been done, and when hey have Iain upon their fick bed, they have gw en up themfelves willingly to God,having gotten Ee 3 the

( 4* )

the knowledge of God,and gotten faith inChrift, they are bleffing God that their work is done for them by Chriit. O how fweet and comfortable will it be to you young men, when you come to die, to fee that your great work is done, and that Jou have believeo^ and have nothing to do but to die ? Solomon was very pittiful to your fouls young men, and therefore he calls upon you to Remem- ier jour Creator in the dayes of your youth ; And in the bowels of Chrift I (peak to you this day, to ftudy this leflfon of leflbns, To Remember Now thy Creator in the dayes of thy youth.

£ad let me fay to old men, if young men had need to remember God. Oh what caufe have old men to remember God ? They that have lived many years, and not remembred God, O it is high \ &i * time that thou fhouldeft make hafte, thou art go- ^ frig to the grave, the land of forgetfulnefs, where

/^ there is nothing can be done for eternity, when

^S once in the grave, O that God would perfwade tn.e Ancient ! $uch as have neglected to remem- ber God, that they would now remember their Creator : and do not fay I havemifpent my youth, and J fear my time is over, and there is no hope for me, I had as good go on in my waves of fin ; O fay not fo ; 7 he thoughts of the Lord are not as your thoughts ^ nor his wayes as your ■ w ayes , but as the Heavens are higher then the earthy fo are his thoughts above yours, and his wayes above yours. You have fpent many years in fin and vanity, and forgotten God, and your thoughts have been upon vanity it may be many years ; but 'the thoughts of Lard to do good to his people, are from eter-

• • nicy,

(423) nicy, O that Now you would at la-ft in your old age remember God ! Old men, I befeech you to remember your Creator, there is hope ; where- fore hath God fpared you fo long ? Reafon fo with with your felves to encourage you to look to Chrift, when through Unbelief you fay there is no hope, you have walked in fin, and God might have cut you off, and k is infinite mercy that God hath not cut you off ; but feeing the Lord hath fpared me, furely I may hope, though I have for- gotten God in the dayes of my youth, yet fay, I will now remember my Creator, and leek after faith in him. And know for thy comfort and en- couragement, that there is infinite thoughts of mercy in the Lord ; Let the wicked firfakf his way, and the unrighteous man his thoughts, and let htm return unto the Lord, and he will have mer- cy ufon him ; and turn to our God, for he will abun- dantly far don, I fa. 5 5. 7 . O ftay no longer, ven- ture no longer, for there is one evil day upon you, the evil day of old age is upon you, and there is another a coming : O Remember Ged,-and make hafte to do it quickly, before the Sun, and Moon, and Stars be darkned, before the body return to the earth, and the fpirit to ftand before God that made it.

But I fhall now come to prefs this duty upon Gods qwn people ; for there are many things that may evidence that this Duty is neglected by God's own people. What is the Caufe of all the dark and fad apprehensions of God to many of God's own people ? Why, Becaufe they have not remembred God : What is the caufe of all thofe E e 4 diftrufU

C 424 )

diftruftful thoughts that do arife in the hearts of God's own people ? That our hearts are ready to faint within us ? That God is no more trulted for the things of this life, and for the things of Eter- nity ? Why all theie diftruftful thoughts, they fpring from this root, notremembring God .• when the Dixii les did diftruft Chrift, LMatth. 16.8, 9,10. Why faith Chrift, 0 ye of little faith, why r en fen ye amsng your [elves \becaufe ye have brought tit bread ? Verfe 9. Do ye not jet under ft andy 9f either remember the five loaves of the five thoit- fand, and how many baskets ye toa]^ up ? Verfe 10. Thither the [even loaves of the four thousand, and hiv many baskets ye tookjip. As if C hrift had laid to them, if ye had remembred me, and my power,my works of providence,my former good- nefs, it were nor poiTible that ye fhould have di- ftrufted, but in that ye have lb little faith, it is evident that ye do not remember me, and what I have $fctie. T-uly if at any time we diftruft God for the shilling of any promife, it isbecaufe we do nor remember God, we do not remember the fauhfulneisof God in ful lling Promiles, we do fid remember the former experiences we have had of the goodnels of God, and of the power of God; O how much diftruft is to be found in Gods own people ? And becaufe there is fo much di- ftruft,it is evident that there is little remembrance of God.

Nayfurther, ir appears that Gods own people are guilty of this fin, of T&rgettirg God ; Becaufe there i? lb much coldnefs and Headnefs in our hearts toGod. Ohotymuch deadnefs in heart

and

C 425 )

mdaffe&ion in the things of God? What little Love ? What poor, weak Breathings after God ? What little delight in the Lord ? Whence comes ill this coldneis of heart, this forfaki'ng of our firft ove ? It comes from this root, becaufe we do lot Remember God ; we do not remember that le is altogether lovely and defireable, we do not remember that his wayes are beautiful ; there is nuch deadnefs and coldnefs even in God's own people, and therefore there is little remembrance DtGod.

Nay further, It appears that God's own peo- ple are guilty of this fin, becaufe there is fo little dene for God by them, and fo much done againft 3od ; fo many failings, fo many breaches of Co- venant, fomuch fcantnefs, fo many haltings and fwervings in our walkings -with God : Whence is ^

ill this ? but becauie we do not remember God, »ve do not remember what a God he is, we do not \

remember the Rule that he hath given us to walk ay, we do not remember that he will be worfhip- /■ ped in Spirit and in Truth ; little is done for Uod, and that diicovers that God is little remem- bred. f*l

Nay further, How many vain thoughts lodge in the hearts of God's own people ? O UHow do the ^nX

current of their thoughts run out to vanity ? How v

rnany crooked thoughts ? How many fruitlefs, un- profitable, finful thoughts ? How few of the pre- cious thoughts of the heart are fpent upon God ? And whence is this ? But becaufe God is not re- membred.

Nay further, How little is God purfued after?

How

S *

(4^6) How little do we prize Communion with God ? How little delight in the prefence of God ? How little do we feek after the Image of God,and con-! fortuity to Chrift? Whence is all this? but be- caufe we do not remember that the enjoying of God is the fouls happinefs, and that the enjoying of Chrift is the fouls perfection : fo that by all this it appears,that there is little remembrance of God even among God's own people.

And O what caufe have we to take up a fad complaint againft: our felves, and every one to fmi:e upon his ownbreaft, that wefhouldbe fo negligent of this Duty of remembring God ? O what hath God cone for many of his people ? How many, how dear, how precious are the thoughts of God to his people ? Pfal. 40. 5. (JMany, 6 Lord rny God^ are thy wonderful -works which thou haft done, and thy thoughts which are to us-wardy they cannot be reclined up in order unto thee ; If I would declare and fpeal^ of tjjcm, they are more then can henumbred. Now that God fhoald fpend his pre- cious thoughts upon us, and we fpend fo few of our choice thoughts upon God, O what an ill re- quital is this ? O what hath God done that he might remember us ? He hath graven the names of his people upon the palms of his hands, I fa. 49. j 6. Behold J have graven thee upon the palms of my hands : For a man to be [o careful to remember his friend, as to cut his name upon his own flefh, that is love indeed ; why God hath graven the names of his people upon the palms of his hands, that fo he might remember them : Yea, he hath taken upon him the relation of a Father, and hath

the

the bowels of a Mother ; £an a woman forget her ^ , , faking c hi Ide, that (he fhould not have comyaffien en the [on of her wombe f Yea, they may forget, yet mil I not forget thee. Now Brethren and Chriftian friends, the confederation of God's re- membring us> fhould make us to be afhamed that we fhould think no more of him.

But you will fay to me, what is there in God that we fhould remember him ?

The Spoufe in her description of Chrift, faith of him, that he is altogether lovely ; fo I may fay of God,he is altogether worthy to be remembred, in his Nature, in his Eflence, in his glorious Eter- nal Being ; He is worthy to be remembred in all his Attributes , his Wifdome , his Power, his Goodnefs, and Loving Kindnefs, his Faithfulnefs, and his Truth, his Omnifciency and Omnipre- fence ; He is worthy to be remembred in all his Works, for God he hath done them for that end, tfnt'he might be remembred • both the works of Creation, and works of Providence ; He is wor- thy to be remembred in his Word, every word of the Lord is precious as gold that is purified feven times. He is worthy to be remembred efpecially in his Son ; and O that we might fpend more of the thoughts of our heart upon God, as he hath revealed himfelf in his Son ; His Name is Glori- ous, and worthy to be remembred, (Jehovah, our Right eon fnefs.) He is worthy to be remembred in his Love and Free grace, in his Promifes, in his everlaft ing Covenant made with poor creatures in Chrift ; * we need not ask what is in God that we fhould remember him, look where you will, and

there

there is not any thing in God but is worthy of re* fnembrance ; and therefore , O that the Lord would ftir us up to this duty, to remember the Lordjto ipend the precious thoughts of our hearts more upon him. David is a pattern to all you that fear the Lord, he was continually in the remem- brance of God, when he looked upon the works of God, he remembred God ; and when he look- ed upon the Providence? of God, he remembred God, yea he remembred God in the night feafon, Tfal. 63. 5, 6. My foul fhaH befatufied as with marrw d*d fatxefs9 and my mouth fhali praife thee with joyful lips : when I remember thee upon my bedy and meditate on thee in the night watches. Da- vid was night and day fpending the thoughts of his heart upon God. And let me add ibmthing that may provoke and ftir us up to the pra&ife of this- duty, to Remember God.

Fi.-ft of all, This is the beginning of all good whatfoever ; as the Forgetting of God is the mo- ther of all fin, fo the Remembring of God is the mothe* of ailgcod ; it is that which will make a man gracious, and acl gracioufly in every condi- rion ; if he receive mercy,his heart is carried out in thankfulneis ; if he be in affliction, he is able togloririe God, and to honour God in the lowed: condition.

Secondly, The more we Remember God, the more iliall we keep out bafe lufts and vain thoughts ; if the heart be not filled with the thoughts of God f it will be filled with vain thoughts ; the memory it is the ftore-houfe of the foul, and if God be not laid up there, that which

I ( 429 )

is evil will be laid up; and therefore when the foul ftraggles from <o©d, then vain thoughts pof- fels it : The more that you remember God, the lefs troubled with vain thoughts.

Thirdly, Let me tell you,that there is no com- fort nor fweetnefs like to that comfort that comes into the foul by the Remembrance of God, Pfal. 63. 5, 6. My foul fhaH be fat u fed asviitb mar- row and fatneft, and my mouth fiall praife thee with joyful lips 1 when I remember thee upen my bedyand meditate on thee in the night watch: s ; It is as high an expreflion as can be of content and fvveet re- freshment which David met with in the Remem- brance of God. O the fweet comfort and refresh- ment that comes into a gracious heart in the Re- membrance of God.

But you will fay, It is not fo alwayes, the good man Afaphy he Remembred God, and was trou- bled, Pfal. 77. 3. and therefore this doth difcou- rage many a poor foul to turn to the Remem- brance of God : for Afaph he was troubled, per- plexed, and terrified with the Remembrance of God,

But I anfwer, It was the good man s diftemper, that he Remembred God and was troubled, and he afterward law his own mifrake, and doth acknow- ledge it ; verfe 10. ^/fnd If aid, this is my in- firmity, bat I will remember the jeer s of the right hand of them.fi High, What? Did I fay that I Remembred God and was troubled ? This is my Infirmity : It was not his Remembrance, but his Forgetting of God that did trouble him ; he did not Remember Godfo as he ihould have done ;

He

( **> ) I

He did not Remember Ged in his free grace, in hispromifes, in his Son; had he thus Remem- bred God, it would not have been trouble to him; it may be many a poor foul thinks it is trouble to Remember God, but this is a grofs rniftake, for if we did Remember God as he is held forth in the: Gofpel, 'and in his S6n, it would be as David faith, , marrow and fatnefs.

Fourthly , The heart being much in the Remem- brance of God, it doth enoble and put a high price upon the thoughts ; till then mens thoughts are poor and vain, and no good comes of them ; the thoughts of the world perifh, the thoufand thoufand thoughts that are in the heart,if riot fpenc on God, they are all perifhing thoughts ; Pfalm 1 46. 4. Hu heath goethforthy he retumeth to his earth : in that very day his thoughts ferifi. But now thofe thoughts that are (pent upon God, they are excellent, living, and noble though rs,thoughts that (hall be eftablilhed for ever, thoughts that fhall run out into the great Ocean, and never bt buried, but you fhall meet with them all again. O excellent fatisfying thoughts when fpent on God I

Fiftly,- You that are God's people had need Remember God more, for it is the great diffe- rence between the righteous and the wicked ; the "wicked may do the fame works that the righteous man doth, hear, and read, and pray ; but all this is, without Remembring of God: he knows not God, he truftsnotGod, he loves not God, he is dilo- bedient to God : it is faid of the widced, God is not in all his thoughts, Pfal. 1 o. 4. The great work of the Gofpel is to deal with the thoughts of men;

and

( 43* )

rid bring them to a right order, to bring the* noughts of the heart to a fubje&ion to Chrift ; Cor 10.45. ^or {^e wafons ef our warfare art ot carnal fbnt mighty through God, to the fulling own of ftrong holds , cafiing down imaginations \and very high thing, that exalt eth it felf againft the new ledge of Cjod, and bringing into captivity every bought to the obedience of (fhrift.

Nay further let me tell you, that this will be he glory, and excellency, and happinefs of the >aints in heaven, that they fhall remember God ;ontinually, and the thoughts of their heart (hall De eftablilhed in the remembrance of it ; they Ohall not turn afide from thinking upon God, they fhall have no more vain thoughts, no more idle thoughts, but the thoughts of the heart fhall run out to eternity in the remembrance of him, and never forget him more.

Sixtly,The more we Remember God, the more of God fliall we meet with in every duty,in every providence, and in every way ; there is fuch a gracious promife in I fa. 64. 5. Thou meeteft h:m that rejoyceth and worketh right eoufn efs , thofe that remember thee in thy wajes ; See here the promife is, That he will meet thofe that remember him in his wayes ; not to a man that walking outwardly in God's waves, but to him that walketh with God, and that hath the thoughts of his heart fpent upon Goc^ it is God that he eyeth, and it is God that he feeks communion with, it is fuch a foul that God will meet, as doth thus remember him in his wayes.

But it may be feme poor foiil is afraid to look

toward

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toward God, it cries out,0 I am fo troubled with vain thoughts, and finful thoughts, with a deac heart, and a loofe heart, and 1 cannot remembei the Lord.

Why if thy foul be turned to the Lord in truth, the Lord will fulfil this his promife ; if thou fet- teft about the work, and give up thy felf to wail upon God in the Ordinance,thou fnalt have com- munion with him,God will meet thee,and if Goc meet thee, then thy vain thoughts will vanifh.

But may fome foul fay, my thoughts are worfc then vainthoughts,my thoughts are finful thought} blafphemous thoughts, which are fuggefted intc my minde even at that time when I fhould have communion with God, that I darefcarce lool toward God, I dare fcarce remember him.

Why, yet do not give over thy duty^what-evei thoughts fhould be fuggefted into thy minde, bin know for thy comfort, that thofe finful thoughts and blafphemous thoughts which are cart in b] Sathan, they fhall not be laid to thy charge, if thj foul abhor them ; it is true, if the heart did clof( wich them, and nourifh them, then they become the fouls ; but when the foul abhors rhem, anc cafts them out, and cries to Chrift againtt <:hem,ii is not the fouls fin ; therefore do no: neglect risj dutybecaufeofthefe vain thoughts, buc let th; face to feek the Lord, and remember and knov\ that the Lord will make good his wordy he wil meet thee, and when God meets thee,all thefe fin ful and curfed thoughts fhall be caft out.AnH rhui you have heard Brethren, what encouragemen there is to remember God.

Bui

C 433 )

But you will fay, Ic is a great Duty, and much depends upon it,how ihall I be helped to remem- ber God aright ?

Firft, Be often looking upon the Book of r£<? Helps to . Creature^ upon the works of Creation ; and look^sn\emb-" upon them for this very end, that thou rnayeft Re-ri!iua* member God; for there is a Remembrance of God uponall creatures, and if we be wife^we may make a fpiritual improvement, and be led to the Remembrance of God, by looking into the Book of the Creature.

Secondly, Look into the Serif tarei and confuk with that, for there hath God declared his Name3 his glorious Name is written in his Word ; there are Letters that God hath written with his ©wne hand, God hath fubferibed, / 'Jefm tefilfie the[e things. There is the hand of God and of dhrift in the Book of the Scripture ; and there- fore if thou wouldeft Remember God, converfe with the Word of God.

Thirdly, Wait upon God in every Ordinance^ for all Ordinances are given for this end> to Re- member God ; the Word, the Supper, every Or- dinance of God is given,that fo the foul might fee. God, and Remember hint ;-and therefore when thou waireft upon God in any Ordinance, let this, be the end that thou propounded to thy foul, to Remember God.

\ Fourthly, Lay up all the Love-token* of God \ What-ever Exfenence thou haft met with from God in making fupply to thy wants, comforting o£ thee, fupporting of thee, thefe are tokens that come from God -, and the mercy that he iheweth Ff rare*

( 434 ) >

thee, it is for this end, that thou mayeft Remem- ber him ; and therefore lay up all the experiences that thou haft met withal, for they will help thee to Remember God.

Fiftly, Labour to get your hearts eftabliihed and affured in the Knowledge of Gods love to thee, that thou mayeft come to the knowledge of this, that God is thy Friend,rhy Father,thy neareft and deareft relationjfor the more the foul knows this, the more it will Remember God. It is not poflible that a childe fhould forget a loving Father, that a Wife ihould forget a loving and tender Husband. O when a foul comes to know this, that God is my Father, my Husband, this will help the foul to a fweet Remembrance of God.

Sixtly,, Look up to the Lord to wcreafe thy love u him \ for the more love to God, the more thou wilt Remember God j but where there is little love to God , there is little Remembrance of God ; and the reafon that men Remember God no moreyis, becaufe there is fo little love in their hearts towards (Sod ; If a man loved his friend,he would Remember him, and not forget him ; O therefore be afhamed that no more love ftiould be fparkling inthy heart to God, when fo much love is flaming in the heart of Chrift towards thee; And therefore Brethren beg it of the Lord that he would fhed abroad more of his love in your hearts, and blow up thy fpark to a flame, that thy foul may be fill'd with a- conftant Remem- brance of him.

Seventhly, Ure thy foul to holy mediation, And thinking Hfo* GU laft at night, and firft in the

morning,

c 435 ;

morning, it will be a great help to keep up a con- ftant Remembrance of God in the foul : O let thy waking thoughts be toward the Lord ; Think of his Works ©f his Attributes, of his Son : there is enough for men to fpend millions of thoughts up- on, and therefore let fome be fpent upon G odraf- foon as man wakes in the morning,there area mul~ tkude of thoughts ftrive who flial get in firft,there ttands God, and Chrift, and the World, and they which get in firft, have a great advantage to keep in the foul all the day long ; if the world gets in firft, the heart is made worldly ; but when God and Chrift is let in firft,the heart is kept in a gra- cious frame all the day long ; and the morer that your meditations are fpent upon God, the more Remembrance will you have of God .

And now Brethren you have feen your duty,and your neglect of duty, for which you have caiife to' be humbled ; and we have feen what caufe we have toltemember God, and what a great benefit comes in by Remembring God ; and we have feen" what may be helpful to our fouls in this duty .Now let us look to the Spirit of the Lord to make themj helps ; for we have need of all helps, till we flhalf come where the foul (hall Remember God per* petually,and never forget himv

it 4 fi&

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Heb. 6. 19.

Which hope we have as an Anchor of thefoul^bothfure andjiedfajiy and which entereth into that within the Vail.

He Apoflle in the eighteenth verfe fpeakingofthe hope that is fet before Believers, and of their fleeing for refuge to lay hold upon the hope fet before, them ; He takes occafion to fpeak of that hope that is be- gotten and railed in the hearts of all Believers by the hope of Chrift.

In verfe 1 8. He fpeaks of the Object of Hope, Chrift, he is the hope fet before believers ; but in this 1 9th verfe, he fpeaks of the grace of hope, which hope we have as an Anchor to the foul,both fure and ftedfaft ; this is fpoken of the grace of Hope, which is the fifter of Faith : And this Hope it differs from Faith thus ; Faith looks unto God arid Chrift in the Promifes,it looks unto the word Ff 5 of

C 438 )

of the Lord that is given for its fecurity, and it is the work of Faith to clofe with the Word, and to hold faft the word of promife,which the Lord Je- fus dpth hand out to poor fouls. But Hope, that looks to the good things promifed, and it waits for the good things that are laid up in the promi- ses, Hope eyes them, and waits for the full pof- feffion and fruition of that which is laid up in the promife, and when the foul fliall enjoy all thofe good things laid up in the promifes, then Hope fiiall ceafe.

Now that we may imderftand the nature of fa- ving Hope, and the uk of ir, he fets it forth to us by a Metaphor of an Anchor ; which hope we have as an Anchor to the foul, both fure and fted- ftft •• Hope it is of that ufe t© the foul, that an Anchor is to a Ship ; as an Anchor is toftay the Ship at Sea, that it may arrive fafe in the midft of all ftorms, and not be carried upon the fands, and fo broken to pieces; of that ufe is Hope to the be- lieving foul, as an Anchor is to the Ship : And therefore the Apoftle doth intimate to us thefe two things,,

' 'Firft, That the foul of a Believer is compared to a fhip at fea.

Secondly, The hope of a Believer is compared to an Anchor. Which hove we have as ati Anchor &c.' " ' ■

v The foul is the Ship, and Hope, that is the An- chor cf the Ship 5 yea,itisamoft excellent An- chor ; and he fets forth the excellency of it by divers exprejlions, it is an Anchor of the foul,and \i is jure and ftedfafVnd which entereth into that

within

(439) within the vail ; all this doth fliew forth the ex* celiency of the grace of Hope. O what an ex- cellent anchor is the anchor of a Believers hope ! ic gives full aflurance to the foul that itHiall not be broken in pieces ; and it gives full aflurance to the foul that its condition isfafe byChrift, and that it (hall be preferved at fea in the midft of all ftorms, till it come into the Haven of reft ; fo excellent is a Believers hope. In humane things it is not fo, ic doth not give that aflurance ; as to fay we hope for fuch a thing, we fpeak doubtfully, it may, and may not be ; but in the things of God and Chrift it is not fo, for faving hope is of a more excellent nature ; for what is hoped for, is moft certain ; Ic is the nature of faving hope, to make the foul fure of that which it hopes for, therein lies the excellency of faving hope.

And it is noc only fure, buc ftedfaft, BtC<u*n the word fignifies that which hath a good founda- tion ; the hope of a Believer hath a fure founda- tion, and therefore not poflible that ic fhould be fhaken.

Nay farther, The Anchor of a Believers hope ic is weighty, it is no light Anchor ; if the anchor be light, the Ship may drive upon the fands and be fplit ; buc the hope of a believing foul is weighty.

And as it is weighty,fo ic is firm and folid,ic is good mectle, ic is coucht mettle, and not pollible that it fhould break ; for if the anchor break, then all is loft; but the anchor of a believing foul is fuch an anchor as cannoc perilTi ; for ic is not only fure, buc ftedfaft, firm, and folid,

Ff4 Nay

C 440 )

Nay further, there is this commendation of this I k :>pe,and that is, that its a piercing hope, it enters ' into that which is within the vail ; an anchor you know hath a ilurp point, and it uiuaily takes hold I where it is cart ; but if the anchor doth not take | hold, it is not poffible the fhip thould befafe in a rtorrn f But now a Believers hope it enters into that witViin the vail, and when once entered, ic holds fait for ever; and all the ftorms of the world and Sathan {"hall never beat off that hold which a Bdiejrc: haih on God and Chrirt.

And *i*en again, This hope, it is commended for the gr^uad where it is cait ; it enters into that within the > a.'. , that is, it enters into the holy place : It is a Metaphor taken from the holy place within the Tabernacle, which was ieparated from the other part of the Temple by a vail, and there was none that entered imo that place within the vail, but only the high Prielt once a year, to offer Sacrifice for the fin of the people, and to make Interceffron for them before the Lord . Now thac the Aportle might lead us unto Chrirt, he fets forth the place where the hope of a Believer is caft,it enters into that within the vail,that is within heaven, our hope enters into that which is within the heaven, Chrirt, who fits at the right hand of the Father : there is a believers hope cart, and being cart there, it wilt hold fart for ever.

But I conceive the Aportle rather ufeth that Metaphor of the holy Pl.tce, that which is within the vail,beouiie it hath fome agreement with that place where the Ships anchor is, cart ; the anchor of a Ship ac Sea is cart in a hidden place,where no u

C 441 )

eye can fee ; the Sea-man fees not where his an- chor is Gift, for it is at thebottame of the Sea j And fo the Anchor of a Believers hope it is caft wichin the vail, where no mortal eye enters to fee where it is caft : But though we have not [ten, yet believing, we rejoyce with joy tinfpeakable, and full rf glory > 1 Pet. 1.8. The bottome of the Sea is a hidden place, and the height of Heaven is a hid- den place, where the hope of a believer is caft ; but here is this difference, the anchor of a (hip at Sea is caft downward to the bottome of the Sea, and fattened upon the fands ; but a Believer his anchor is caft upward into Heaven, and faftned wichin the heaven upon the Rock of Ages, the Lord Jefus ; it faftens upon the Fathers infinite free grace, and upon the Sons everlafting righ- teoufnefs, it faftens upon the Word of grace, the word of promife,which is more fure then heaven. Thus a Believers hope it enters into that which is wirhin the vail.

I fhali therefore firft of all confider the Meta- phor that the Apoftle ufech here ; he compares a believing foul to a Ship, and Hope to the Anchor of the Ship : And therefore the Doctrine that I fhall propound and handle, briefly is this.

That the ftate of a 'Believing feul, while in

the world , is like to the ft ate of a Ship at v°ar* Sea.

ThisisimplyedintheText, and therefore the Apoftle calls Hope the Anchor of the foul. And fcence it is that this world in which we arc for the prefent, is compared to the Sea,, and that in di- vers

( 442 )

vers rrfpe&s, Van. 7. 1, 3. Verfc 2. D«o»V/ fpake and ftfkJ, / /<*** in my Fifiott by night, and

behold f he four winds of heaven ftrsve upon the great Sea.

Verfc 3. a/lndfour great Beafis came up from the Sea, divers one from another : and if you look into verfe 17. you {hall fee that this was fpoken of the earth, this world.

Verfe 1 7 . Thefe great Beafis which are four >*re four Kings which jhaH arife out of the carih.

So that this world it is called the 5^,the great Sea. And in this Vifion was held forth to Daniel, 1 hofe great changes, and alterations, and tumults which Should be upon the face of the eanh in the times of thefe /our Monarchies, as the' winds ft rove upon the face of rhe Sea, fuch foall be the difturbances of the Nations, the Lord will make great changes and alterations on the earth. And (o in Rev. 4.6. And before the Throne there was a Sea of glafs like unto Chryftal : Divers do expound it to be the earth, which was this Sea of glafs that was. before the Throne ; andiffo, it holds forth what the world is in it ^Uy and what it is before the Thron?. ; a Sea of glafs like vnto Chryftal ; the world in it felf is a Sea,h is a troublefome fea, a muddy tea, a boifterous fea. But now in rela- tion to God,as it is before the Throne,fo it comes under the rule of God,the eye,and the hand of his providence, though the waves roar and make a noife, yet it is before the Throne, the Lord rules them; He ftills the raging ef the Sea, and the tu- mults of the people, Pfal. 65.7. What-ever diftur- bances are in the world, they all come under the

eye

C 443 )

eye of God ; the Lord hath a hand i . pling them^ the fea, though boifterous, yet i1 is before the Throne.

And further, it is a Sea of glafs like unto chry- ftal ; there is held forth what this world is before the Lord, it is glafs, and it is traniparent, even as chryftal ; to the eye of God the world lies open, and he fees every thing that is done in it : In a chryftal glafs the leaft mote and fpot is feen by the eye of man ; fo the world before the Lord,and to the eye of the Lord, 'tis like to a chryftal glafs, though the world in it felf be never fo muddy,and never fo filthy, yet the Lord fees all, he fees that which is at the bottome of the fea ; he fees into the bottome of mens hearts, he fees into the bot- tome of every mans actions and intentions, there is not any thing in any mans fpirit and converfati*- on but it is clear before the Lord, he fees it as thorow chryftal.

Thus you fee it confirmed by Scripture, that this world it is as the Sea,znd a believing foul that is in the world, he is upon a fea, as a ftiip upon the fea.

But I fhall frew you firft, In what refpecl: the world is as a Sea to a believing foul.

Secondly, That every Believer is as a fhip up- on this fea.

Firft of all, In what refpeft the world is as the Sea. Why,

Firft of all. The fea is no place to dwelt upon ; bo man builds upon the fea : the fea is only for paftage to pafs oyer unto another land, it is for tranfportation from one country to another,but no

man

( 444 )

man dwells upon the Tea. Truly fo is this world ;

the worlds not to be continued in, it is not for

to abide long in, you are not to dwell here, it

were the fonder! thing in the world to think of

building a houfe upon the fea ; truly fo fond a

thing is it to imagine to continue here long, yet

how deeply is this rooted in the heart of man, and

how ljtpe co they think that they are patting over

the fea in:o another world , how little is this

rfioughc Hpod and remembred ? The Saints of old

nave confeffed, that they were Pilgrims and

, and that they had here no abiding

Cltjy but the j looked for one to come, whofe Builder

&d Maker is God, Heb. 1 1. io> i 3.

God's people are not at home here, this is no piaceto dwell in ; here are Tenrs, but no abiding City, there is no Mmficn here upon the fea of this world, the manfions are in heaven, In my fathers houfe arc many Manfwns,i2\ihCb:\ft:,John 14. 2. And it is made as adifcovery of an unfound heart, the defcriptionof a wicked man, that he dreams of continuance he_e, and doth not look upon the world as a Sea, Pfal.^g.i 1 . Their Inward thought /.-, that their houfes fkatt continue for ever, and their ' inciting places to aH generations ; they call their itnds after their own names,

Veric 12. Neverthelefs, man hem gin honour^ abidcth notjhe is like the Beafts that fc Verfe 1 5. 1 his their way is their f It is folly to think of continuing here, the fea is \kz to dwell in? neither is this world any

to dwell in. :condly, The Sea is a moft tinconflmf>*-ey

trie

( 445 )

the waves of the Sea are fall of. unconftancy, full of Inftability ; a great deal of inftability is alfo in the things of this world: The fea it is .never con- ftant, it is alwayes in fome troubled motion,there is no reft in the Sea, the waters they are rifing and falling, ebbing and flowing, it is continually in ah unfetled condition : Truly thus is the world, and all the things of the world, they are full of infta- bility, there is nothing here that contintieth j He that had experience of all thefe things, cries our, Vanity of vanity; that was the beft he found in the world, and in the comforts of the world ; it is an unfetled condition that G©d's own people are in while upon earth, there is nothing that co:h con- tinue long, all things vanifh, and are gone in a moment, there is as much inftability in all things here below, as in the wave's of the Sea ; See what the Wife -man faith, Ecclef. 1.4. and fo on, One generation pajfeth away^ and another cometh,

Verfe ? . The Sun alfo arifeth^avd the Sun goeth down, and haft eth to the place where he arofe.

Verfe6. The wind goeth n> ward the South, and turneth about uvto the Norths it whlrleth abom con- tinually ^ and the -wind returr.eth again according 'iv hit circuits .

Verfe 7. All the Rivers run into the Scanjet the tea is not full.

And fo it may be faid of all the comforts of this world, they. are very unftable ,• yea mail himfeif he is full of inftability, he never continues in one • flay, even the beft of men; fomtimes he is up, and fomtimes down ; abundance of inftability m their fpirksand conversations, in their comforts

and

(440

and enjoyments 5 in every t frag like co the wave* of the Sea.

Thirdly, The Sea is a Raging enemy , it is full of rage ; they that are upon the fea, they meet with nothing but toffing up and down : What a mighty cornbuftion is there in the waves of rire Sea, efpecially when the four winds do rife upon it ? O how troublefome is the Sea then ? Pfal. 107. 26, 27.

Verfe 26. They mount up to the heaven, the} go down again to the depths, their foul is melted becaufe of trouble.

Verfe 27. They reel to and fro, and ft agger like a drunken man, and are at their wits end.

Truly thus it is with the ftate of God's people while in the earth, it is their portion to be tofled up and down, even as upon the waves of the Sea. Job cries out of his toffings to and fro, Job 7. 4. When I lie down, I fay y When (halt I arife, and the mght bt gone ? fi nd / am full of toffings to and fro unto the dawning of the day : O what perplexities do God's people meet withal both in their out- ward and inward man, fomtimes lifted up, and fomrimt-> Caft down ? Thou haft lifted me up (faith David) and casT me down, Pfal.102. 1 0.S0 Jonah, he was lifted up, he had communion with God, and by and by caft down into the bottome of the Sea. O wnat a raging enemy is the Sea, when the four winds ftrive upon it ? Truly there are dangerous winds that do ftir up the rage of this Sea, and make this world fo boifterous to God's own people : The devil raifeth a wind, yea fom- times all the four winds ftrive together ; temp:*;

tion?

< 447 )

lions of all forts, as Chrift was exercifed with,fo ire the people of God : The devil raifeth many a tf ofs wind to drive them back again, thac if peili- >Je, tkey might not look toward God and Chrift * \nd there are winds that do arife out of their Dwn bowels, many times the wind of manifold :orruptions difturb, the wind of patfion, the wind »f pride, the wind of vanity, the wind of unbe^ lief , and O what difturbances do thefe winds nake that do arife out of their own bowels?There is fuch a combuftion, that the poor foul is forced :orun to Chrift,and cry our, O Lord,rebuke thefe difturbers : And if Chrift lliould not arife go re- buke them, the foul would be over-fet by them ; fuch is the rage of this Sea when the winds ftrive upon it.

Fourthly, The Sea is full of fa»dsy and dange~ rous [flitting Rocks. Truly fo is this world, there is the rock of perfecution, and many a goodly, (hip is fplit upon that rock ; there is the rock of offences,many are offended at the ways of Chrift, and offended at the people of Chrift, and fo fplit upon that rock.

This world is full of rock?, and full of Sands ; it ' is true, if Chrift be in the fhip, the paflengers fhall not be loft, thoughthe fhip may be fplir, and all the burden of the fhip may be loft. The Saints that have been fplit upon the rock of perfecution, they have loft all their comforts, and their lives too (for the Name of Chrift) in the Sea of this world ; but though they have loft their fhip, the body, and all their loading, yet their fouls have been faved, and are arrived fafe in heaven.

Fiftly,.

C 4+8 )

Fiftly, The Sea is full of Pyrats and Rubbers ? The world is not without thefe dangers to God's • own people ; there are many robbers that lye inJ wait to rob and take away all their loading ; the devil lies in wait to take away from the people of God all their precious loading that they have been trading for, but they (hall carry it home Vo heaven in fpite of all the devils in hell ; yea,their own hearts are robbers and pyrats,& a mans own heart will do him more hurt then all his enemies befide,a vain heart,a worldly heart,a frothy heart, an unbelieving heart,tbefe Would rob us of all our comforts whatfoever, and take away all- the load- ing that is precious • but the Lord Jefus he is Commander of the Sea, and he is nigh with a Convoy, and he will guard every believing foul through all thefe robbers, and carry them fafe to heaven.

Sixtly, The waters of the Sea are very fait and brackljh, no man can drink the Sea water without prejudice : Even fo is this world, and the com- forts of it, they are all fait and bitter, and it is not portable that they fhould fatisfie and quench the thirft of any poor foul. How many men do de- ceive themfelves, they think that the world fhould fatisfie their defrre, and therefore their defires areTo eager after the world, but they fhall finde another day that they are in an error ; the waters of the Sea cannot quench their thirft; a gracious beart will fay fo, and he knows it by ex- j perience, that it is better for him to drink of the waters of life; and therefore he cries out, Lord, thefe are all four waters^ yea the beft comforts

have"

C 449 J

have feme mixture of fait and bitternefs; Lord, give me evermore to drink of thofe waters of life that run at thy right hand for evermore : It is true the men of this world that know no better, they drink freely of this fait water, becaufe they know not what fweet waters are ; but that foul that hathtaftedof the fweetnefs of Chrift, and how good the Lord is,that foul cannot be fatisfied with all the comforts of this life, but looks only to Chrift, that he may fatisfie his defire. And fo you have feen in thefe fix particulars, that this world to a believing foul is as the Sea. That's the firft.

Butfecondly, Every Believer is as a ftiip uponEvery j^j this Sea, they are making of a Voyage over thelieverisas Sea of this world to the Land of Promife, they a ftiip ugj are fet forth from the world, and from fin, and°£^eS they are bound to the Land of Promife ; that's ^^ the ftate of every Believer, ' he is as a fhip upon the Sea. Indeed Chrift is the Builder of this {hip, Chrift is the Owner of this (hip, it is Chrift that lancheth the (hip, and that loads the (hip, all the precious Commodities that a believing foul is carrying home with him, it is Chrift's ; he hath- the great Venture in every believing foul, and if it ihould miicarry, Chrift (hould have the great- eft lofs, for he hath the greateft Venture in the fhip; and becaufe the Venture is Chrifts ,' therefore Chiift will go Mafterinthe fhip ; his prefence fhall be with his people all the time of . their continuance upon the face of this earth, he will not leave them till he hath brought them into the Haven of reft.

Gg

(450)

But I fliall follow the Metaphor in two parti- culars, briefly thus.

Rrft, The Ship at Sea cannot move without

a Wind. Secondly , It cannot reft without an An- chor.

Firft, A fhip at fea cannot move without a wind. Many times it lies a long time for a wind, and when che wind blows, then the lhip moves, but it cannot move without a wind ; and truly fo it is with the foals of God's people, they cannot move without 5Vind, they are bound for heaven, but they cannot move the leaft without thefpirit of of Chrift, though they have never fo many oppor- tunities, and never fo many Ordinances and Pro- inifes, yet if the Spirit of Chrift doth not help the foul forward, the foul is becalmed, and cannot move : It is true, the feip at fea may be ready, they may turn the Sayls to the Windward, but not move till the wind blow ; and fo a believing foul may do fomthing when once the Spirit of Chrift isl in it, the foul may ftand waiting for Chrift, and! jbe breathing after Chrift, but till the Spirit oj Chrift final! breath upon the foul, and fill the fayls of the foul, it is not poflible that it fhould rid any way : And therefore the people of God have found, that it hath been for their advantage t^ cry out for the breathings of the Spirit of Chrift | I© the Spoufe in CAnt 4- * 6. *Awakt> O T^>rth*\ mad , and come thou Southy Blow upon my (j&rA Acr*> thtttheSpces thereof may flow out. But

i

Secondly*

C 45i )

Secondly, The fhip cannot refi without an An- chor ; no more can any poor foul reft without this Anchor of Hope; this anchor of hope is that which ftayes the foul upon God, and keeps up the foul that it faint not, and fink not ; It is true in- deed (as the Apoftle faith) If ottr hopes were only in this life, we were of all.menmoft miferablS- If we had not a better hope and anchor then the men of this world have, that have only hope for the things of this life. But this faving Hope, which is the fitter of Faith, that looks to the good things laid up in the Promife, it is chat which ftays the foul, and keeps it fafe and ftedfaft in the mid ft o£ all ftorms whatfoever : If a (hip lye at Anchor, it may ride fafe at midnight, though never fo dark ; And truly that foul that hath caft anchor upon Chrift, it may ride fafe in the darkeft tirae,irahe faddeii condition that can befaL it, .while upon the face of the earth, this great Sea ; If a fhip hath a good anchor, fhe rideth fafe in the midit of the greateft raging fea, though the winds rife, though the waves be never fo high : This anchor of hope it caufeth a foul to ride fafe in the midft of sll temptations; Hope keeps the heart up, Rom.$0. 2. By v;hom alfo we have accefs by faith into this grace wherein wefiand, and rejoyce in the hope of the glory of God,

Verfe 3. zAnd not only fo, but we glory in tr'~ bulations alfo, knowing that tribulation worketh f&* tienee.

Verfe 4. And patience, experience ; and experi- ence,hope. , ,

Bccaufe we have this hope, thertfVe we re^ G g' % Joyce

( 45^ )

joyce in tribulation, in the midft ©f all ftorms we rejoyce ; we can ling for joy, as Paul and Silas did at midnight, becaufe we have Hope for our anchor, our ihip fhall ride fate in the midft of this Sea.

But for Application, briefly. Vfi i. Rrft of all, It lets us fee the mifery of all men cut of Chril-t ; they that are without Chrift , are without hope ; the Apoftle puts them together, Efh. 2.12. That at that time je were without thrift , being aliens from the Common- wealth of Ifrael, and grangers from the Covenants of Promt fe • having no hope, and without God In the world. They that have no Intereft in Chrift, have no hopes to do their fouls good another day ; they may have the hope of the hypocrite, that is like the ipiders web that will perirh ; but they have no true, folid, well-grounded hope.

It is a fad condition for a fhip to be at fea, and have no Anchor ; wicked men are at fea as well as God's people,and if you have no anchor of hope to ftay your fouls when ftorms (hall arife, and the wrath of God arife againit you, how fad will your conditions be ? And truly thus it is with the ♦greateft part of the men of the world, their con- dition is lad, though they do not lay it to heart ; their fhip is at fea, toffed up and down, and have bo anchor : Every man out of Chrift, either he hath no hope, no anchor ; or fecondly, If he hath hope,his hope is not lure and fteclfaft, it is no firm hope ; or thirdly , his hope is not caft upon a good ground ; and if fo, it is not pofllble that the (hip fhould be fafe When the ftorms arife $ for

it-

r 453 )

it is a very rotten place that moft men out of Chrift do caft the anchor of their hopes upon ; moft men caft their anchor downward,but this an* chor of hope muft be caft upward ; it never takes place when it is caft downward, it hath no ground to faften upon.

But when it is caft within the Vail,it takes hold upon the rock, upon God, and Chrift,and the Pro- mise, that is more fure then heaven and earth ; but moft men caft their anchor downward, their hopes is for the things of this life, and that hope will not hold.

And fome caft the anchor of their hope upon themfelves, and that is a poor ground to caft this anchor upon ; the anchor of moft men that live under the Gofpel , that are not brought home to Chrift, their Anchor is caft upon them- felves, upon fome works, fome duties, fome per- formances, upon fomthing that they have done ; truly this is a rotten ground,and this hope will not ftand you in ftead : there is no anchor will hold but that which is caft upward within the Vail, therefore dear friends, I befeech you examine whether you have that anchor that will hold, have you 'his hope that is caft within the Vail ? O! that God would caufe you to look after this hope, you will not truft your bodies at Sea in a fhip that hath no anchor, you will fay it is as much as your lives are wo^th if a ftorm fhouldariferWill you not truft your bodies where there is no anchor, and will you truft your fouls where there is no anchor?Yet this is the folly of thoufands, thole that are called Pro- feffors, they will truft their fouls at fea without Gg j an

( 454 )

an anchor. Alas ! What will they do when the

ftorms fhall arife, when, when the wrath of God

fhall arife, what will you do ? O 1 that God would

cauie you to come to Chrift, that you may have

this anchor that is fure and ftedfaft.Thats the firft.

to/f 2. Secondly, Let not God's people wonder than

they meet with ftorms, temptations, tryals, and

afflictions, and at the rage of menagainft you:

Why, )ou are like a Ship at Sea, and a fhipat Sea

hath prepared for a ftorme, if the waves do beat

upon them, they are prepared for it, they are tof-

fed up and down the fea, and yet they hope they

fhall come to land : And therefore you that fear

the Lord, do not wonder at your temptations and1"

tryaU', and rhat the wrath of men is againft you,

this is the phce for (tonus, heaven is the place of

reft ; the Lord by this would imbitter the world

to you,' be will make you know rh.it the world is

bn-er, and that heaven is fweet ; O 1 How fweet

will heaven be when the foul fhall come out of the '

rnidlt of great ftorms, and dark nights, and many

perplexities of fpirits, many to&ngs in their con- 1

ciitions, both outward and inward ; the Lord by

thefe ftorms will make heaven very fweet unto

yon ; heaven is the place of reft, though this be

she place of trouble, and therefore do not wonder

atk.I That's the fecond.

v^y r, Thi dly, What a mercy is it thatGod's people

' ' ,ire Kept and preferved any moment • Jt is a mer-

6 be kept at fea, every man will fay fo ; but

xlalJy to be kept and preferved when the fea-

S there is no hea*t almoftfohard, but will

tffe^edwithfiiCH a mercy, to be kept in the

midft

(455)

midft of a florm, when they expect to make their grave in the deeps, this is a wonder ; and O what a mercy is it that God's people are kept in this tempeituous world ; it is a wonder that your bo- dies are not broken, and that your fpirits are not broken, and that your comforts are not broken, when fo many winds ftrive upon the face of the earth, this fea ; it is a great mercy to be kepr,and therefore acknowledge it to the praife of God ; ic doth appear, and the Lord doth make it evident, that rhe fea is before the Throne. If the fea were not before the Throne of God ; God's people ihould be fwallowed up every moment, the rage of men and of devils would fwallow them up ; but the fea is before the Throne, before the eye of God ; and therefore wonder that you are iafe in this raging fea.

Fourthly, It calls upon you that are the Lord's Vfe 4. people to watch and pray, for you are at fea ; he that will not pray in a ftorm, he will never pray, the worft of men will pray hard in a ftorm : The heathen Mariners, Jonah 1.5. Then the Mariners were afraid^ and cryed every man unto his god z therefore there is a Proverb, That men go to Sea to learn to fray : Truly, the Lord fends his people to fea for this end,that he might learn you to pray and cry mightily to him ; the Saints {hall not need to pray when they come in heaven, there all their defires foall be fatisfied, and they fhall want no- thing, and therefore no need to pray : But the Lord he fends you into the fea of this world, thac he might learn you to pray, and he raifes many ftorms for this end, that fo you might cry mightily <G g 4 to

T450

to the Lord i The Difciples when in a ftorm, they cryed, Lordy fave hs> rve perijh : Brethren, you are at lea, in the midft of ftorrns, and therefore you had need watch, and pray, and cry mightily, that you may be delivered from temptations, and fa- ved in the midft of your fears, and be delivered from the Rocks, and the Sands, and from Pyrats, & enemies,many dangers you are in, & therefore, remember what Chrift faich unto his Difciples, Watch) and frayjhat yon enter not into temptation.

pfe <. Fiftly, Engage the prefence of Chrift with you .- It Chrift be in the fhip,all is fafe ; you had need engage the prefence of Chrift with you eve- ry moment, for it is a dangerous fea you are in, and if Chrift be not with you, you will be fplit

£ upon Tome land or other ; and therefore, O beg

the prefence of Chrift, do not fer forward in any duty, without the prefence of Chrift, Do net fayloni League without the prefence of Chrift, but urge it before the Lord that you are upon a troubldbme fea where there are fo many dangers, and defireof God that the prefence of Chrift may j>e with you j for if Chrift be with you, all will be frfe.

^ f , Sixrly, You that are the Lord's people, do you

J ' open :he iayls of your ibulsto the breathings of the Spirit of thrift ; If you would make a Voy- age to heaver, know that you can do nothing till the Spirit of Chrift breaths in you : indeed, you rr*>y turn the fayls of your fouls that way, and be waiting for the Spirit of Chrift, but till the Spi- rit breathe in you, you cannot fayl one League ; but O what a comfortable Voyage ihall you make,

when

( 457 )

when the Spirit of Chrift (hall fill your hearts with holy motions, and carry you God-ward, and hea- ven-ward, therefore wait for thofe breathings of the Spirit ; as the Spoufe in £ant. 4. 16. Awake O North windy and come then 5omhy blow Ufon my Gar deny that the Sjices thereof may flow out. And fo do you, beg of God that the Spirit of Chrift may breathe upon you, and fill the fayls of your fouls, that you may be carried heaven-ward : O- pen your louls to the breathings of the Spirit of Chrift, and that is the way to make a comfortable Voyage.

Seventhly, You that are the Lord's people, if yfe 7. you be Chrifts (hip at Sea, look for good Loading, be not content to go home empty; Chriftians ihould labour to be filled with the Spirit, to be loaden with the fruits of Righteoufnefs ; this the Lord calls for; truly it is a dangerous Voyage that you make, and therefore you had need be loaden with rich Commodities, you had need feek after much of that durable riches that abides for ever ; the Lord does not love that the {hip fhould come home empty : O that you that fear the Lord would remember that you have but once to pafs over the fea of this world, and then there is an end for ever, and therefore do not return empty, but O go and beg of the Lord, that he would fill you with the fruits of righteoufnefs, that you may go home loaden with Faith and Righteoufnefs, fo {"hall you be an honour to God, and there will be much joy in heaven when you come home.

Eightly, It is a word of much comfort to thofe Vfe 8. that fear the Lord, and have an Intereft in Chrift;

know*

C 45» )

know, though y©u be at Tea, and meet with many jftorms, yet you need not fear, you have an An- chor that will hold, it being caft upon a fure ground, your Anchor it is entred, it isfaftned up- on tfee Father's free grace, and the Son s everlaft- ing Rigfoteoufnefs, which is fure and ftedfaft ; and if lb, do not fear though ftormsarife, it fhall go yvell with yen, for Chrift is the owner of the fhip, apd he will go Mafter in the fhip, and fo long as the prelence of Chrift is with you, you may be comforted, what-ever you meet with. If Chrift be in the fhip, he will rebuke the wind and the waves, yea he will tread upon the proud boifte- rous waves that his people meet with; yea, and he-will make his people alio to tread upon them loo y and therefore fear not,for Chrift is the Ma- imer of the fhip, he is with you, the Loading al- io is Chrift V, and (as I faid before) you need not fear fplitting, and lofing your Loading, for then Chrift fhould lofe more then you : If thy foul .fiiould be loft at Sea, then Chrift ft ould lofe his honour., arid his honour is more to him, then thy fori}' to thee ; and therefore let all Gods people be Comforted in the midft of all ftorrns, and try- als , perfecutiom v aflfii&ions , and fwfferings ■ though thisworld be a Sea,and an evil fea, a trou- blefomefea, yet be comforted ; for though the fhip of the body may be fplit, and all your out- ward Loading may be loft, yet fo long as Chrift is the Owner of the fhip, To long as Chrift is m the ft iip, fo long as the Anchor of the fhip is caft in heaven, there is not one paffenger fhall be loft ; for though the outward man be loft, yet

the

(459 3

the foul ftiall be faved in the day of Chrift. I now come to confider what is the life and the Excellency of this Grace of Hope. It is an Anchor fure and ftedfaft, though it is not alwayes fure to fenfe, not alwayes lure in appreheniion. The hope of the Saints may have its fhakings,and it may ieem fomtimes to be cut off in their appre- henfions, but it is fure and ftedfaft in refpecl: of the ground of it, in refpecl: of that fure h&ld it hath upon God and Chrift, it hath fure hold up- on that which is within the Vail. And it is fure in refpect of the event of it ; The Event and If- fue of a Believers hope is alwayes fure, it can no more be difappointed of his hope, then the foun- dation of his hope (which is Chrift) can be over- turned ; but that which a believing foul hath in hope, it is as fure as if he had it in hand already. Lo, 1 his i6 tur God, -»e have waited for himyand he willfave us> faith the Church.

The Doctrine then is this, That the believing foul hath Hop fer a [are DoUr. 2,

and fiedfaft Anchor. Or thus, This Grace of Hofe it is a fure and fiedfaft

^Anchor to every believing heart.

-.

It is plain in the Text, Which hafe i»e have at .a* i/£nchor b sth fure and fiedfaft.

In the handling of this Point, I (hall fhew you, Firft, What this Hope is. Secondly, Make it out to you, That this Hope is the fouls Anchor.

Thirdly,

(4&>)

Thirdly, That this Anchor of the foul is fure and ftedfaft. And that will make way for Application. Firftof all, Our work is to enquire, What this Hope is. You may take this description of it.

It is the work of the fpirit ofChrift upon the heart, whereby it is raifed in expectation of thofe good things that faith believes, and which God hath promifed.

We fhall open the parts of it, that we may come to know what this faving Hope is,that is the Anchor of a believing foul. , . And firft of all you have the efficient caufe of ent caufc1_ this hope, and that is the Spirit of Christ ,it is not oftruc ^1 the world that can raife a poor dejedted heart hope is to hope in God, it is not all the comforts of the God. world, nor comforters in the world, that can make any poor drooping heart to caft this Anchor of Hope in heaven ; and therefore when the Apoftle doth defcribe the condition of Natural men, he fai'h of them, That they arc without Gody without Christ, and without Hope. This is the ftate of every man by Nature, he hath not the leaft dram of laving hope, till the Spirit of Chrift comes to work upon the heart. And therefore God is cal- led the God of Hope y Rom. 15. 13. Now the God of hope fill yon with all joy and peace in believing^ that you- may abound in hope , through ike power of the holy Ghofi. Here you fee the efficient caufe, it is the work of God to raife up the heart to hope in himfelf, and it is the Spirit of Chrift that muft caufe the foul to abound in hope ; That ym may abound m hpe^ through the power of the holy Ghofi.

And

f 4*i)

And in Pfal. 22. fpeaking there m the perfon o£ Chrift, he confeifeth that it was his Father that did caufe him to hope, Pfal. 22.9. But then art he that took^ me out of the womb, thou didft make we hope when I was upon my mothers breafis. It was thou Lord that didft caufe me to hofe. God only is the efficient caufe.

Secondly, For the Formal Caufe of this Hope, xhefor- we faid it is an Expectation of the foul, it takes its mal caufe rife from faith, what faith believeth, that hope of hope, expects, and waits upon God for the fulfilling of; It is an Exfettation oj the heart.

Now this Expectation it is, Firft, A patient Expectation. Secondly, An ardent Expectation. Thirdly, A confident Expectation. All which do exprefs the Nature of faving Hope.

Firft of all, It is a Patient ExfeUation^ix. caufeth the foul to wait patiently for the fulfilling of the Promife, to (it down at the feet of Chrift, and wait, even all its dayes, for the fulfilling of the Premife ; and therefore faith the Apoftle, Hebm 10. 36. For j oh have need of ' fatienct *, that after yen have done the will of Cfod, you may inherit the Promife. As if he fhould fay, your hope will not hold out, if you have not patience, God hath given you a promife, but God doth notprefently t

fulfil the promife ; and therefore that you may hope till the Promife be fulfilled, you have need of patience ; and truly, #9pe is nothing elfe but Patience lengthned out. It is a patient Expectation •

Secondly

( 4*2 )

Secondly, It is an Ardent Expectation ; Wha the believing foul doth h©pe for, it is earneftl carried ouc after ; it is fuch an expectation as dot! make the foul exceedingly Intent, and caufe it t< look every way, round about, for the fulfilling o that which it hopes for ; it is an earned expects tion : The Apoftle fpeaks in Rom. 8. 19, 20, 21

Verfe 19. For the eameft expectation of th creature^ waiteth for the manifestation of the fon ef God.

Verfe 20. For the creature was made fubjeCt t vanity y not willingly ^but by reafon of him who hau fub jelled the fame in hope.

Ver ie 2 1 . Becaufe the creature alfo fhall be deli vered from the bondage of corruption^ into the glori ohs liberty of the children of God.

The whole creation hath a hope to be delivere< from that bondage which the (in of man brough upon it ; and becaufe there is a hope, there is ai eameft expectation , and the earneft expe&atioi waiteth for the manifestation of the fons of God And truly where there is faving hope, it will caufl the foul to look after the fulfilling of the Pro mife, it waits earneftly, and groans earneftly fo the fulfilling of thofe Promifesthat it waits for It is an ardent expe&ation.

Thirdly, It is a Confident Expectation ; thougl indeed it is true, the hope of tne belt Saints ma] flag, yet when hope doth work like it felf, and a£ like it felf, it a6ls confidently 5 it is accompaniec with holy confidence and boldnefs toward God when hope is ftrengthned, then it a£b confidently] and confidence is nothing elfe then hope 1 trength;

sied

( 4^3 )

nec?$ That is the fecond particular. You have feen the efficient and formal caufe of this hope.

Thirdly, What is the Objett of this Hope ? I what is told you that it was an expectation of thofe good the object things that God hath promiied: what God hath of hope, promifed, that hope looks for the fulfilling of, all outward comforts that are needful refrefhments in their way ; (Protection, Deliverance, Afii- ftance, the Increafe of Grace, and the Carrying on of the work of God in the heart) what-ever is laid up in the Promife, that hope waits for the ful- filling of ; but more efpecially, the Object of a Believers hope it is Eternal Life, Tit. 1.2. In hope of Eternal Life, which God that cannot 'lye, fromfed before the world began. And in Tit. 3 .7. That being jufiified by his grace, wcfheuld be made Heirs, according to the hope of Eternal Life, So that Eternal life is the Obje£t of a Believers hope.

Fourthly, We have the concomitant of Hope, The Con« and that is Faith-, It is an expectation of thofe comitant good things which faith believes that God hathof hoPc* promifed ; fo you fee how Hope ftands towards Faith, they are twins, as it were, they are born and brought forth together • Faith is the Elder fitter, faith believes that the promife is true, and hope looks for the fulfilling of the Promife, be- caufe faith believes it ; They grow up together, they are nourished together, and they flourish to- gether, and they languifh together : when faith is fick, hope is infirm, and when faith is lively, hope is a&ive ; yea, they will expire together : when a believing foul iWllccme into the boibms of Chriftj no need of faith and hope. Faith that

looks

C 464 )

looks to the truth of the promife, and hope looks to the good of the promife, that is the difference I between faith and hope; Faith clofeswith the Promife becaufe it is true, and Hope that cleaves- to it, and expects the fulfilling of it, becaufe in is a iiitable good which God hath promifed ; fo that by the opening of this defcription of hope, you may in part fee what that hope is which will be as an Anchor to a mans foul; That's the firffc particular.

But fecondly, I ftiall make it out unto you,that this hope is the Anchor of the foul; and I {hall fhew you that it is of the fame ufe to the foul that the Anchor is to the fliip.

Firft of all, The Anchor is ufeful in time of ftorms, the Anchor doth keep the (hip from be- ing driven up and down with various winds ; if ic were not for the Anchor,the foip would fomtimes be carried back again afcer it hath gone a great way in its Voyage: of the fame ufe is Hope to a believing foul, it is exceeding ufeful in time of temptation, when contrary winds blow,even fucfr winds as would drive the foul back again, if ij were not for the Anchor of Hope : Ir is faid of Chrift, That for the joy that was fet before himy he endured theCrofs, dejpifed the frame ; and that we bear up againft the ftrong winds of temptation, and againft all the difcouragements that we meec with,it is by this Anchor of Hope ; if it were not for the hope of joy and glory in heaven,' it were not poffible that a foul (hould bear up againft fo many winds of temptation.

Secondly,

(4^5 J

Secondly* The Anchor keeps the fhip from offing : When the waves roar, the Anchor is then :xceeding ufeful, it keeps the (hip from being re- naved ; tor though it may be moved, yet not emoved, becaufe the Anchor is fure; though the vaves rife never fo high, and be never io boifte- •©us, yet if they caft Anchor, the Mariners lay hem down to deep, they are fecure,becau[e they lave caft Anchor. And of thac ufe is this Grace *f hope to a believing foul, the wives many times ife high, afflictions, perfections, David com* )lains of it, Pfal. 3 8 . i a They alfo , hat feel^after ny lifcy lay fnares for me ; and thej that jeek^ my burtfjpeak mifchievous things, and imagine deceit tH the day Img.

Verfe i t, . But I, as a deafman^ heard not j and I vpM at a dumb wan that oper.ch not his mouth.

Ve rie I 5 . For ia thee, O Lord^ do I hope, J hot* wilt hear, O Lord my God. I was not moved by this (faith he) I caft anchor in thee,0 Lord./* thee 0 Lord) do I hope, thou wilt hear me, O Lord my God : He caft Anchor in God, and then he lies down and refts • And fo in Pfal. 42. There were many waves that did rile very high in his own- fpi- rit, and what doth he do ? Why, he caft? anchor in Go^, as in verfe 1 1. Why art thou caft down, O my foul ? And why art thou di [quieted within me ? Hope thou in God, for I (hall yet fraife him, wha is the health of my countenance, and my God -; Hope ftih in God, caft thy Anchor there, and then reft, fo: I ihall yet fee the time to praife him, I {Vail overcome all ftorms, and {hall live to fee a calm.and therefore O my foul caft anchor in God, h ope thou in God, H h Third-

V 4°^ J

Thirdly , The Anchor keeps the (hip from Splitting many times upon the lands and rocks ; when they are very neer danger, almoft running upon a rock, the cafting out of an Anchor fom- times doth deliver them. Hope is of the fame uie to a believing foul, it keeps the poor foul from fplitting upon many diicouraging rocks that are in the way to heaven, PfaL 27. 1 3. I had fawtedy mlefs J had believed to fee the goodness &f the Lord in the Land of the living : If it had not been for the Anchor of hope, I had fplit,I had fainted,and my foul had been fplit, but I believed to fee the gaodneisof the Lord in the land of the living ; the anchor of hope, it isthatwhich keeps the foul f from fplitting upon the rocks.

Fourthly, The anchor keeps the (hip clofe to the place where the Anchor is caft, that it (hall not be removed far from that place ; fo the grace of hope in this refpect is alfo ufeful, it keeps the heart clofe to God and Chrift, that is the benefit of this anchor of hope : the men of the world that have not hope in Chrift, they live at a grea£ diftance from God andChrrfl, they dwell at a -great diftance from heaven, they are far from God ; God is not in all their thoughts, becaufe they have not this Anchor of hope ; if the anchor of their hope were caft in heaven,it were not pof- fible that their fouls fhould be at a distance from God; the more there is hope, the more nigher God ; it is want of this lively hope that men are lb far from God. That's the fourth.

Fiftly, The Anchor is made fure by a Cable fchat Isfaftned to it; and fo the hope of a believing

foul

C 4^7 J

>ul will do no good without a Cable, now this )abk it is the word of Prooufe,it is the fure word f the Lord that keeps the ibul faft. If a Ship ave a hundred anchors at Sea, if they be not faft- :d to a Cable, they will do no good : and truly

► is^opeif it hath not a Cable; if men pretena

> have hope, and that hope not faftned upon the ord of the Lord, fo faft as it is caft, it will be )ft. But the hope of a believing foul is faftned Don the word of the Lord, the proraife of the ord, and therefore it will hold.

Sixtly, The Sea-man cafts his Anchor at a ven- ire, he doth not know whether his anchor will :achthe bottome or no, he doth not know whe- uer his Cable be long enough, or whether his an- lor will take hold or no, and he doth nor know hether his anchor will held when it hath taken >ld, yet notwithstanding all, he makes a ven- re when he hath need to caft his anchor : and fo is with a believing foul, when a foul comes firft 1 God, he makes a defperate venture, he fees his ith is weak, and his hope weak, and he doth not low whether it will take hold of the rock or no, ill not my expectation fail ? All this is obje&ed, it the believing foul makes a ventu're,faith is gi- n, and it makes a venture, he fees that there s a necefTity upon it, if I do not caft anchor, I rifh, the winds blow hard, and I lee a rock be- te me, a gulf, and if I do not caft anchor, I pe- h, and if I caft anchor,k may be my anchor will Id, I have an invitation to it ; Who is among yon it walketh in darkne[sy and [ees m light , let him

Hh % though

(468 )

though it be in a ftorm at midnight, let him cafl anchor upon me (lakh Godj let him truft in the Name of the Lord, and ftay upon his God ; tbl the poor foul hears, and being encouraged by the Word of the Lord, it cafis anchor, and makes defperate venture. That's the fixt."

Seventhly, The anchor is ufeful, not only in ftorm, but the anchor is ufeful in a calm, when the {"hip at Sea is becalmed, and cannot fayl, they caf anchor ; and io this anchor of hope it is needful ii a calm, for if it were not for this anchor of hope a believing foul could not have any fettlement i) a calm, though^ man hath never ibmuch for th prefent, if he hath not hopes that his goods fhal be increased, his heart will be difquieted ; an< fohope is ufeful in the greatefl: calm, to hope tha the prefent good that they have fhall not be lofi that that meafure of grace and fpirit that the Lor hath given them, fhall be carried on from one de gree to another, till he hath perfected it ; if 3 were not for this, the heart could not have an peace in the greateit of his enjoyments. And tht you have feen the fecond particular.

Firft, I have fhewn you what faving hope Secondly, Thar this faving hope is the Al chorofthefoul.

The third and laft particular is, To (hew yc 2^*1" that this anchor of a believing foul is fure and ftec bdieving ^ r And *c w^ appear in thefe few particulars, foul k fure Firft, It is made of good mettle,it is that whic andifcd- will not bow nor break, it is not as the hope of i M* hypocrite ; the hope of an hypocrite is compare

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to a fpiders web,that breaks prefently;the fpiders web it is a poor thing to hold a friip fait in a florm; but this laving Hope that the Spirit of Chrift doih work in the heart of believers, it is made of good mettle,it was not digged out of their own bowels, but fetcht from Chrift, it is Chrift that is the ftore-houfe of all grace, it is made of gold, of try- ed gold, Their faith u more prec t oh$ then gold, faith the Apojflle, and lo their hope is more pre- :ious then gold, and more firm and folid then 'old, the matter of it is fure and ftedfaft .

Secondly, It is well wrought, and therefore it aiuft needs be fure and ftedfaft, for it is an anchor Df Chrift's own working ; The God of hope fill yu virh all joy and peace in believing, that yon may a- wundin hope, through the power of the holy Ghofi, Rom. i {/ 1 $. and faith the Apoftle Peter, i Pet. r. ;. Blejfed be the God and Father of our Lord Jefus Chrift, which according to his abundant mer- :y hath begotten us again to a lively hope, by there- urreclion ofjefas Chrifi from the dead : The hope )f the Saints it is a grace that is of God's own be- getting, it is an anchor of Chrift's own making, ind that which comes out of the band of Chrift, n.uft needs be fure and ftedfaft.

Thirdly, It is fure and ftedfaft, for the Cable hat holds it is fure and ftedfaft, and that is the /Vord of he Lord ; now the Word of the Lord, vhich is rhe Cable that a believers hope is fanned into, it is twifted of many precious promifes, all >eing twifted together, muft needs be ftrong, the eaft of them i< ft-on^er 'hen heaven and earth ; Heaven and earth fhaU pafs, but not one jet or titt'e H h 3 ^

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of the word of the Lord fhall fail, till nil beftdftllet. The promifes they are the cable which a believing fouls anchor is faftned unto,and therefore it is lure and ftedfaft.

Fourthly, Itiscaftupon a fure ground. What is the giound that a believers hope is caft upon. I aniwer,

^c Firft, It is faftned upon Jefus Chrift ; firft,

ground upon Chrift crucified, upon the death of£hrifty

that a be upon the iufferings of Chrift, by which Chrift

jievers )iatj1 macje fatisfa6tion for fin,and brought in ever-

^gj lafting righteoufneis, to cover thenakednefs of

on. Pot>r creatures, their love is faftned upon the

wounds of Chrift:, the fufferings of Chrift. That's

the flrft ground for a believers hope to faften

upon.

Secondly, The Anchor of a believers hope it faftens upon the Refurrettion of 'Chrift , i Pet. 1.3. Blejfed be God that hath begotten us again to a live- ly hope by the refurreUion of Jefus Chrift ; that is a main ground for hope to faften upon, the refurre- cHon of Jefus Chrift , the poor foul looks to Chrift, Chrift dead and rifen, and in that Chrift rofe f om the grave, he hath given full fatisfa&ion. to hi? Father, he hath paid the debr, and is a com- mon pe. ion for bis people, that come to him by faith .- io ruat the relurreclion of Chrift doth ftrengthen the faith of the foul exceedingly, it gives the foul aflurance that it fhall be accepted with GoH the Father,becaufe Chnft is rifen again. Thirdly, It faftens alfo upon the Interceffton of Jefus thrift. He v able to [ave to the utnwft all that cms to God bj him j for he ever ftveth to make

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Ittterccffm f&r them. Now this gives great en^ couragement to a poor foul that is made fenfible of bis own loft condition, of being far off from God, it would fain draw nigh, and know not which way to^ome ; when this is difcovercd^hat Chrift fits in heaven to plead for poor fouls, and to make Interceffion for all that come to God by him, this caufes the foul to give a venture to fatt- en upon (Thrift.

Secondly, As the foui faftens upon Chrift, f© alfo it faftens upon God the Father by Chrift, ic goes to the Father, and takes hold of him. Firft, It faftens upon t he free Grace of the Father, that infinite everUft'mg love which did finde out the way of Redemption for poor creatures, that love which gave Chrift at firft, and which gives poor .creatures to Chrift, and which tenders Chrift in the everlafting Gofpel, there the anchor of hope takes bold. Secondly, Hope takes hold of the flrength of God ; He is a God mighty in ftrength, he can overcome all difficulties, all enemies that are betwixt him and my foul, he can overcome all my unworthinefs, all my provocations, yea he can overcome himfelf, his own wrath and difpleafure, that which no creature can do ; this being prefent- ed to a poor foul that is in a fad doubting conditi- on, this helps (through grace) to draw the foul to Chrift, and. to faften it upon God. Thirdly, It faftens alfo upon the unchangeablenefs of God, and this gives a fure hold to the anchor of hope : He is not as man that he fhould lye ; Who is it that hath fpoken ? Who is it that tenders Chrift to poor creatures ? Is it not the word of him that is

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the true and faithful witnefs? Is it not the ftrength of Ifrael that cannot lye, nor as the fons of men, that he ihould repent : Now when the Lord doth thus prefent his Son and Himfelf' to a poor foul,, Chrift in his death, his refurre&ion, afcention,his interceffion, and his own free grace and love, bis ftrength, his faithfulnefs , this becomes a fure ground for hope to fatten upon, and fo you have feen the third thing handled.

A word of Application and I have done.

ZJfe i . "%fi °^ a^> *c *ets us *"ee c^e ^ condition of all men that are without Hope, you will fay they are in a fad condition that are at fea without an anchor, and truly this is the condition of many men, they are in a fad condition, for they are without hope ; and O that men would now lay it to heart to fee what a fad condition they are in without this anchor of favingHope, you that are without hope, it is not poflible you fhould ftand in a ftorm, however you may be quiet in a calm,it is not pofTible that you fhould bear up in time of ftarm,and therefore though men:may feem to look towards God, and feem to make a progrefs in Goas waves, if there be not an anchor of Hope, they will be driven back again, crofs winds will arife at fea, and if you have not this anchor ol •nope in Chrift,and in the Father's free grace, the} will be driven back again, without hope it is not poffible you fhould be neer unto God, and keet high unto God ; and what a miferable conditior is ir to be without God in' the world ? Truly, k Jong as yon are without true faving hope, you ark without God in tie world; fo long as men ar;

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without hope, they are in a heartlefs and liftlefe condition, where there is no hope, there is no endeavour; What is the reaion that men are £b flothful in looking after God ? It is becaufe that their hearts are not eftablifhed by hope in Chrift, and in the Fathers free grace $ where there is no hope, there can be no right endeavour ; if hope fail, all endeavours fail.

Nay further, while men are without hope,they muft needs be in a finful polluted condition, for it is hope that purgeth the foul, andpurifieth the heart ; Having this hope, let us cleanfe our felves, and he that hath this hope, he is pure, even as he is pure ; he looks after purity,as God is purerthat men go on to defile themfelves, and to work all manner of iniquity, it is becaufe that they have no true hope toward God : Truly this doth difco- ver that many men have no hope in God, becaufe they live at fuch a diftance from God, and are not kept clofe to God $ nay, they are contented to Jive at a diftance from God, and will not endea- vour feeking after Chrift : Wherefore i befeech you think upon it, what a fad condidon it is to be at Sea without an anchor, your hearts would melt within you to fee a fhip driven with ftorms upon the rocks, and no anchor to caft out 5 yet this is the condition of many thoufands in the world, they are at fea, and ready to fplit upon the rocks, and no anchor of hope; O that the Lord would make many a heart fenfible of it.

Secondly, As it is fad to be without hope, fo it yre 2 is more fadtohave a deceitful hope ; for the dif- apppintm^nt of hope is the greateft torment that

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canbefala poor creature ; better never to have hope, then to have hope fruftrated, to be difap- pointed;the disappointment of hope proves (hame and confufion of face to men, Jeb 6.20. they were confounded becaufe they had hoped, they came thither, and were afhamed, they were deceived of their expectation, and were confounded .Better never to have hope, then to be difappainted of your hope : and in Job 1 1 .20. the hope of a wick- \ cd rrnn iliali be as the giving up of the Ghoft, it lhall be gone in a moment ; as a man in one mo- ment he breaths forth his fpirit, and gives up the ghoft, fo the hope of a wicked man fben perifh- eth. Now look to your hope, that you may not have fuch hope as will be like the giving up of the gboft, examine your hope, iee whether it be fuch hope as the Apoftle fpeaketh of, that will be as an anchor to the foul, both fure and ftedfaft ; whence did your hopearife, I pray examine that, whether it was from your felves, or fLomChtifr ; if your hope be from any thing in your felves, iris hope that will not held, it \e not fure and ftedfaft ; ex- amine what was tjie efficient caufe of your hope, how was this hope begotten in you ? Did you fee that it was out of the hand of Chrift, and that it was begotten in you by the mighty power of God? Did the Lord caufe you to fee that it was not pof- fible that you Should create hope in your felves,til Chrift come & beget hope in you? Know certain- ly, if it were not a hope of Chrift's begetting, it is an anchor that will not hold. . Again, examine what it was that faitoed your hope, Was it the J word of the Lord that made you to hope, the fure

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word of prornife ? Was it the word of man,or the word of the Lord,if it were any thing but the word of the Lord that made you to hope, your hope will not hold. Examine alfo upon what ground your hope is caft, Is it caft upon the arm of flefh, or upon the arm of the Lord ; what-ever hope is caft upon the arm of flefh will not hold. Examine alfo whether your hope be caft upon the free grace of God,or upon the things of the world, your pre- fperity in the world, there are thoufands in the world that caft the anchor of their hope upon the mammon of this world,becaufe God hath profper- ed them in the world, and given them abundance of thefe outward good things,therefore they hope that God loveth them,and will give them another world ; but if your anchor of hope be caft upon your gold, or your great eftate, and not upon the free grace of God,it will deceive you.Upon what- foever it be caft bcfide God and Chrift,it will not hold ; if it be caft upon your duties, your defires, and good meanings,and endeavours, your prayers, and tears, your charity, if the anchor of your hope be caft upon thefe, it will not hold ; yea, if it be caft upon your graces, your hope will not hold : for whatfoever is made the ground of hope befide Chrift, is the arm of flefh,even grace,and the ag- ings of grace in the foul, they become flefh, if made the ground of our hope. Now I befeech you look to your hope, for certainly the hope of moft men is not of the right ftamp,what-ever they pre- tend : How do many deceive themfelves, God is not in all their thoughts, nor in any of their waves, •and yet have hope toward God. You fay you have

hope

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hope in God, and yet your hope doth not purifie your hearts, but as wicked as ever, walking in the wayes of your own heart, and fatisfying your own lufU, whai-ever thele men pretend , they have not hope of the right ftamp, their hope is but as the ipiders web, or as rhe giving up of the ghoft. Vfe 2- Thirdly,Ltt me exhort you all to look after this faving lively hope, for it is that which will keep your hearts f.om breaking in the evil time, at one time or other the heart wili break,if men have not this faving hope ; therefore feek after this faving hope,for it will keep you up in the midft of florms, in cdc midft of evils,and eftablilh you in the midlt of good,it will do you good in a ftorm, and it will be ufeful to you in a calm ; you can never take comfort in the good things you enjoy, and your hearts cannot be eftablifhed in peace , if not grounded in hope ; therefore look after this live- ly hope, this anchor of the foul ; yea fouI,wouldft thou dwell with God, and live neer God,and live upon him continually ? O then caft the anchor of your hope in God, true hope will hold your fouls clofeto him, that you fhall not depart from him. Yea, would yon have your hearts made mo-e ho- ly, purified, and fanctiried, and get viclory over your corruptions > O then feek after this faving hope; for that man that hath his hope caft on God, and Chrift, that man is rnoft free from corruption, and moft active for God ; true hope it will make you able to fuffer,ir will make you able to rejoyce in tribulation ; why now,doft thou defire all this ? fvhv then feek after this lively hope. But it may be you will fay unto me}* how fha(l*

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f 477)

we obtain this hope ? I fee it is exceeding ufefuF, and of abfolute necefTity,rrow fhall we come by it? where ihall we have this anchor to ftay our fouls ?

Foraniwer. Firft, Look to the free grace ofH°wto GodinChriftforit, 'tis he that doth beget this^J grace of hope in his people ; look to thele tenders that free grace makes : v.od holds forth his felf, and Son, and pardon, and life to poor creatures; Free grace makes a render of all this unto you,and therefore look to this free grace, that fo you may have that hope which fhall not be confounded and afhamed.

Secondly, Look to Chrift for it efpecially, look to the reiurre&ion of Chrift ; that place i Pet. i , 3 . Blejjed be Ged, and the Father of our Lord fefus Chrift ^which according to hie abundant mercy^hath begotten m again unto a lively hopejby the refurretli^ on of Jeftu Chrift from the dead. Chrift is rifeii from the dead, he hath paid the debr, and brought in everlafting righteoufnefs, and therefore look to the refurrecYion of Chrift, for by eying that, this lively hope may be begotten in you.

Thirdly, Look to the prcmife, to the wora of the Lord • the word of the Lord is written that you might have hope, Rom. 15.4. For whatfoever things were written aforetime , were written for our learning, that we through patience and comfort of the Scriptures might have hope. The Scripture is written that we might believe, and in believing might have eternal life,and therefore confult with the word of the Lord. You that defire to have hope ftrengrhned, look to the vford and promifes, and behold the freenefs of them, and the un- charge-

C478)

changeablenefs of God in them.O ftudy the Scri- pture much, and beg that the Spirit of the Lord may friine in them, and give you a fight in them, and f© this hope may be begotten in you.

Fourthly, Look to thofe patterns and examples of free grace that the Lord fet forth for you to look upon ; the ApofUe Fau!y i Tim.1.16. faith, He was a pattern to them which fhould hereafter be- lieve on him t$ life evcrlafting : That the Lord fhould reconcile fuch an enemy, and fet his love upon him that was injurious to the Saints, one that thought he had finned fo much as that he had out- finned mercy, yet faith he, I obtained grace, that might be a pattern of mercy ; and therefore lock to thofe patterns of grace and mercy that the Lord hath let forth before you, that fo you may be en- couraged to come and hope in his mercy.

And to conclude all, do not go on defperarely any longer, and do not fay as they faid, Jer. 2.25. <B:it thottfaidft there is no hope ; No y for I have lo- vedftrMgerS) and after them will I go. They reiol- ved to go on in the imaginations of their own heart, they faid there was no hope,and they would do evil as they had done. O let nor this be the re- folution of any poor foul, for though you have no hope for the prefent, you are invited to come to Cbrift that you may have hope ; The word of the Lord is come to you that you might have hope, and thofe patterns of free grace are fet before you, that you might have hope. O that the Lord would make you more incenc in your fpi it?, in looking after this anchor of hope ; 'What will you do another day,when flonfls arife^and to have

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no anchor? It will be a moft fad condition for z poor foul, to fee ic felf ready to fplit, and to have no hope, no anchor to ftay upon. Ol who would venture to Sea without an anchor ? If you have no anchor when ftorms arife, you will be at your wits end . O that God betimes (before it be too late) would make you as wife for your fouls,as you would be for your bodies.

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