it is sowne in dishonour and is raised in glorie it is sowne in weakenesse and is raised in power The weakest bodie in Heauen shall be stronger than the strongest man in earth Then saieth hee it is sowne a naturall bodie and is raised a spirituall bodie So the change is in qualitie and therefore he saith to the Philippians chap. 3. vers 21. When CHRIST commeth Hee shall transforme not abolish but transforme in qualitie our vile bodies like to His owne glorious body Christ keepeth in y e Heauen that same very body which he had in the earth thou shalt keep the same bodie in HeaueÌ„ which thou hast in earth but it shall be altered in qualitie as far as y e HeaueÌ„ earth is different BrethreÌ„ this ministreth comfort there is none of vs but naturally we loue this body then let this comfort thee that suppose thy soule shall bee for a time without this bodie yet thou shalt get it again Another comfort death cannot destroy it the graue shall not bee able to swallow vp that body but the graue shal keep it the dust substance thereof till the comming of Christ then it shall be compelled to render it againe Life shall swallow vp death but death nor the graue shall not be able to swallow vp the bodie of Godâ— Elect But the reprobate shall be swallowed vp of death both in soule bodie In the 8. chap. to the ROMANES the 10. and 11. verses Paul ministreth these two consolations against death Hee saieth The bodie must die because of sinne but hee subjoyneth The soule in the meane time shall liue and the Spirit of Iesus shall take it couer it with that blood And albeit it was a sinfull soule yet assoone as the Father blinketh vpon it wimpled and wrapped as it were in the blood of Iesus immediately hee biddeth it passe to glorie He goeth forward And where it might haue bene said shall we haue no consolation in the body He answereth If the Spirite of Him that raised Iesus from the dead dwell in your mortall body what then He that is GOD the Father that raised vp Christ from the dead He by His Spirit shall raise your bodies that same body that is dead and laid in graue that same body by Gods Spirit for the Spirit of Iesus and the Spirite of the Father is all one shall be raised vp Learne then if this holy Spirit of God once take lodging in you He shall neuer leaue you in soule nor body He shal accompanie the body in the graue and conuoy the soule to Heauen The Spirit of Iesus shall goe with y e soule lift it vp The earth getteth the body when the soule is separated from it yet the Holy Spirit shall goe to the graue with the body and shall remain with it in the graue and with the least part of the dust thereof And when Christ shall come He shall gather it together and make it a whole body So happy are they that haue once lodged this guest in their soules for neither fire nor water nor none other power euer shall bee able to destroy them because that Holy Spirit euer remaineth with theÌ„ Now in the next verse because it might haue bene said and objected Thou wouldst not want the bodie why sighest thou then and what meaneth this desire if thou wouldst keepe the body Wee the faithfull that are in this tabernacle we sigh are burthened but marke our desire because wee would not be vnclothed as some will say Soule to God and bones to the dung-hill in contempt of the body but thinkest thou to be glorified in HeaueÌ„ without a body No but would be clothed vpon that mortalitie might bee swallowed vp of Life As if hee would say I wold haue this faire cloke of glory put vpon this body that it might consume and swallow vp all this stinke of sinne that is in the body Learne then first the body as it is now is a burthen Hee saieth Wee that are in this tabernacle sigh and are burthened It is a loade laide vpon the backe of the soule it is a tabernacle but a burthenable tabernacle as an house smoothering him down and he holding the same vpon his shoulders that appearantly it would be better for him to bee out of it Learne secondly the estate of them that dwell in this tabernacle If the body be a burthen then the soule must sigh grone as a man vnder a heauie burthen And the body is nothing but an house of mourning to the faithfull soule as long as it dwelleth therein The wanton light man thinketh this body which he beareth about to bee no burthen and will run and leape with it as though this carcasse were as light as a fether Alas hee feeleth not the burthen hee is senselesse and like one in a feuer and in a rage that knoweth not what hee doeth nor what hee suffereth A mountaine is lying vpon him and hee feeleth it not Woe to those men that are so wanton vnder this miserie Amend in time or the LORD shâ—ll thrust thee downe to Hell Fye on thee that dwellest in Bethania the house of mourning canst not mourn Mourne in time or else I assure thee thou shalt mourne for euer This beeing the condition of men who dwell in this tabernacle sighing and desiring as a womâ—n with childe to bee relieued what is the ende of this desire The ende of the mourning of the Godlie is not that they woulde bee quite of the house as manie desire that were wrong for manie will mourne vnder this house desperatelie and the bodie will bee a burthen to the soule in them and their life will be vnpleasant to them they will thinke to get a reliefe of the burthen by the want of this present life and will put hand in themselues but then beginneth their euerlasting mourning for they neuer knew what mourning was till that end come So then this is not the way to bee deliuered of the burthen but the way is To seeke to put on a cloathing on this bodie and heere is the ende of our desire It is clothed with mortalitie and that is all the matter of thy mourning It is not the substance of the bodie that causeth thee to mourne but sinne that possesseth thy bodie and corrupteth the marowe of thy bones death accompanying sinne Then this mortalitie beeing an accident of sinne which is the chiefe cause thereof the remedie is Seeke to bee cloathed with the life that commeth from Christ Sucke in by Faith a droppe of that life of Christ This will not destroy thy bodie but it will destroy the death sinne that possesseth thy bodie And the life of Iesus Christ in a moment wil swallowe vp all that death and sinne and all that miserie that laye on thee There is the way to dwell with ease in the bodie Seeke not to destroy the bodie But seeke the slaughter of that sinne and death that lieth
he changeth his voice saith If I come againe I shall not spare you when I come againe I shall terrifie you with the power of God because ye throw it out of mee I see againe hee is verie sharpe against these false Oratours hee vseth no lenitie towardes them Yet there is a discretion to bee had betwixt the dealing with false teachers and with the people There should be lenitie vsed towards the people but what should bee with a deceiuing lowne that beginneth to bring the trueth in slander Hee must bee handled with seueritie and rigour no lenitie should bee vsed towardes these that crcepe in daylie to bring the trueth in slander Yee know their voyces Who made LVTHER a Minister Who made CALVIN a Minister But they shall finde it one day that LVTHER and CALVIN were Ministers and that there was a power in the word which LVTHER and CALVIN teached For this is true that PAVLE spake The LORD consumeth them daylie with the word that commeth out of the mouthes of His Ministers and shall consume them daylie vntill the Daye of the LORDS appearance In the third verse hee falleth out in a description of the maner of his walking Neuerthelesse though wee walke in the flesh c. Though wee liue in the flesh that is in the infirmitie of this common nature for to liue in the flesh heere is to liue in the weaknesse of nature yet we walke not or warre not according to the flesh that is our actions and doinges in our Apostleship are not fleshlie and weake Yee see the outward bodie is weake but measure not the inward man after the bodie and strength thereof for suppose my bodie be weake yet mine actions are strong So hee taketh to him one thing and refuseth another Nowe Brethren let euerie man that liueth take gladlie to him frailtie and weaknesse and if men call thee weake take it to thee for hee that will bee strong in himselfe cannot bee strong in GOD. In this same Epistle Chap. 12. verse 9. The power of GOD saieth hee is made perfect in mine infirmitie Of all men in the worlde a man whose calling is to bee a Minister shoulde take chiefelie vpon him this frailtie and weaknesse yea let him accept it more redilie than it can bee casten to him and as hee is fraile and weake so hee must feele his frailtie and weaknesse and the chiefest part of his preaching should bee of frailtie and that Minister that neuer felt his owne miserie cannot perswade the people that they are miserable and bring them to an acknowledging of it And heerein appeareth the wisdome of GOD who chooseth not to this Ministerie those who haue the greatest graces of nature and naturall giftes but Hee chooseth out the weake ones and contemptible bodies that are amongst men and Hee setteth them vp to bee Preachers to mankinde as Hee speaketh in the first Epistle to the CORINTHIANS in the first Chapter and the sixe and twentie verse Yee see Brethren your calling howe that not manie wise men amongst you according to the flesh not manie mightie not manie noble are called but GOD hath chosen the foolish thinges of the worlde to confound the wise and GOD hath chosen the weake thinges of the worlde to confound the mightie So the Lord chooseth the ignoble and sillie creatures and setteth them vp aboue kinges yea and the greatest Monarches of the worlde to beate them downe Marke againe as euerie man shoulde willinglie take to him this frailtie and weaknesse of nature so let him refuse the other that is to saye let him refuse to walk according to the flesh To walke according to the flesh and to warre according to the flesh is all one for the walking of a Christian is a warrefare Holde backe these fleshlie actions and namelie these actions of sinne take to thee the weaknesse of nature but cast off sinne For if thine actions bee altogether fleshlie bee thou sure thou hast no part of the power of God nor of the life of IESVS CHRIST thou hast but the life of a man or of a woman and shalt die like a man or a woman without the life of GOD. But aboue all men in the worlde let a Minister eschewe these actions of the flesh looke that his actions bee powerfull and that the power of GOD appeare in his walking so that when in outwarde appearance hee is but a weake bodie yet it may bee said of him y t he is strong in Christ For as weake as hee is to looke to yet hee is a strong warrier the Spirite is sensible in him hee speaketh not like a man onelie there is another grace conuoying his wordes than can accompanie the worde of man If thou bee a Minister although thou were neuer so strong in bodie if thou findest not GODS power in thy life and doctrine I will not giue one penny for thee looke that thou feele the power that Paule felt as yee reade in the 2. Epist to the Corin. chap. 4. vers 16. when hee was dying in the bodie then was the inner man quickest in him and the more the bodilie life was away the more the life of GOD was manifest in him A Minister that hath not the power of GOD within him howe can hee preach of CHRISTES power or of His life howe can hee bee a Minister of life that hath no tasto of life himselfe how can he preach of life that neuer felt life of necessity he must be a shamelesse man that will speake of Christ of His mercie life and power when in the meane time hee knoweth not what the mercie life power of Christ meaneth that man was neuer called of God to bee a Minister all that hee speaketh is like the babling of a Parockquet the power of God doeth the deede therfore God chooseth the weake instruments that the world may see that it is onelie His grace and not the gifts of the men that doeth the turne He calleth it not his walking but warring fighting The life of a Minister is but a warre-fare and hee who would bee a Minister shoulde make him for warre-fare make him for paine and labour otherwise let him neuer striue for that calling Yea there is nothing so laborious or painefull but the life of a Minister is compared vnto it We neuer read in the Scriptures where it is compared to any thing that importeth easinesse or idlenesse 1. CORIN 9. 26. The Minister is compared to a Warrier then to a runner running with all his maine speede striuing to come to the marke neuer looking ouer his shoulder to this or that thing as manie will doe saying I haue done this turne or that turne No when thou hast done all thou canst doe say thou hast done nothing Then hee is compared to a wrastler and to an husbandman that holdeth the plough from morning till euening In all these comparisons of the Scriptures the figure is not so great as the thing figurate when an
saluation All the troubles that shall bee laide vpon thee in this worlde shall bee so turned ouer that they shall serue to thy good and consolation But if this hope be away if thou lie sluggishly not hauing thine head raised vp with closed eyes not looking and hoping that thou shalt glorifie thy Lord not caring for His glorie either in thy life or in thy death all thy miserie that lighteth vpon thee shall remaine miserie and shall presse thee down to euerlasting damnation Looke then how precious this hope is Learne another thing here There standeth much in these two in shame and blushing in confidence libertie and courage I say to thee there standeth more in the consequeÌ„ts of suffering and doing than standeth in the suffering and doing it selfe I suppose thou suffer the death for Christes sake if thou bee ashamed in suffering and hast not libertie and courage thou sufferest not so much for CHRIST as for thy selfe and thy death is nothing else but a death to thee and thy suffering is nothing but a suffering to thy selfe Euen so do what thou wilt doe to glorifie Him if it be not done with libertie freedome and courage thou losest thy trauell Seeing then that so much standeth in the disposition of the heart let euery man looke that hee prepare himselfe with courage and confidence against the daye of triall that with confidence in suffering he may magnifie God Paul saith to Timothie in his 2. epist chap. 1. vers 8. Bee not ashamed of Christ nor of me that am His captiue Thinke shame of none that suffer for Christ but rather bee thou partaker of that affliction to suffer with courage and confidence those things with them Yet marke another thing here he saith that he might magnifie Christ in his bodie Hee speaketh not of the soule And so I obseru that of the very bodie let bee of the soule euen of the very bodily masse which thou bearest about with thee a great duety is required for the glorifying of God and His Christ When thou art liuing in thine actions when thou art dying in thy death it must be an instrument glorifying God when thou art going vpon thy feete it must bee an instrument of His glorie when thou art lying in thy bedde yea the Lord must bee glorified in it when it is dissolued into ashes in the graue I marke this against that vaine conceite of men who will saye What care I so I keepe a good minde to God let mee prostitute my body to harlotrie gluttony and all vices yet I will keepe my soule to God No either God will haue all or the Deuill will haue all Awaye thou idolater who wilt keepe thy soule to GOD and wilt bowe thy knee to Baal the Deuill will get both soule and bodie Paul saieth not that the Lord hath only bought thy soule with a price but that Hee hath bought both soule and body that they should glorifie God 1. Corin. 6. 20 â—ee are bought with a price yee are not your owne Fye filthie bodie that wilt say May I not doe with my bodie as I please Hast thou power to reaue it out of the handes of the Lord The Lord hath the power of thy body and in that last day thou shalt bee challenged with theft and sacriledge And when hee hath said ye are bought with a price hee subjoyneth Glorifie God not in your spirite onely but also in your bodies Either Hee will haue both or else none Thinkest thou to send thy soule to God and thy body to the Deuill No either the Lord shall get both or both shall goe to Hell Take heed how ye keepe these bodies ye shall render accompt of them Thy body should be the Temple of the holie Spirit if thou defile the seate of that holy One shame shall light vpon thee I marke heere To assure himselfe of continuance that hee shall continue in glorifying God in life and death he taketh an argument from his former experience Euer hitherto I haue glorified God in my body I haue a stedfast hope that I shall continue that all the actions of my body shall glorifie Him and when I am dead He shall be glorified in my body It is good then to begin well and to haue experience that thou hast serued GOD well in thy calling for experience bringeth hope and hope maketh thee no wayes ashamed Rom. 5. 4. 5. And if thou haue experience that thou hast serued GOD and Hee hath beene with thee and kept thy bodie in puritie thou mayest bee assured to continue to the ende Not that our continuance standeth in our self no our continuance standeth not in our selues for the best man that liueth is not able of himselfe to stand one moment but out standing is in God for if Hee would take His grace from vs in one moment we would fall It is the loue that He beareth to vs that holds vs vp be once assured of that loue of GOD towardes thee and then thou mayest bee assured that thou shalt glorifie God both in life and death Now in the next verse he saith For Christ is to me both in life and death aduantage Hee giueth a reason wherefore hee saide hee would magnifie God in his bodie both in life and death The reason is because of the aduantage hee hath of Him CHRIST IESVS is aduantage to him And when Not when I liue onelie saieth hee but in my death also Is it not good reason that I should glorifie Him both in life and death in whome I haue aduantage both in life and death All men doe for aduantage When a man hath done and suffered hee woulde haue aduantage When wee honour the Prince or anie man all is for aduantage If gaine mooueth to honour men to serue them where was there euer such a gaine and aduantage as may bee looked for at the handes of CHRIST If gaine will mooue thee where wilt thou get it if not in CHRIST Would thou haue gaine aduantage for thy doing in thy lifetime He will giue thee it Thou shalt not do one deed but thou shalt haue thine hire in thine hande Wouldest thou haue gain in thy death if thou die for Him thou shal get as fair an aduaÌ„tage as euer man got Indeede a man will giue thee gaine for honouring him in thy life-time but when thou art lying in thy deathbedde canst thou get aduantage out of the hand of a man Suppose a Monarch would giue thee a kingdome what aduantage is it to thee if thou liuest not to brooke it But I tell you plainelie The LORD is greater aduantage to vs in death than in life and all this aduantage which wee haue of Him in this life is nothing in respect of that aduantage which we shall get in the life to come Paul in the third chapter of the Epistle to the Philippians when hee hath counted al his aduantages and numbered out all the prerogatiues which hee had in this worlde
body there are manie who if they haue their body well disposed are at ease then but if it be not well disposed they are heauily displeased then they grone and sigh no our misery beginneth not at our body it beginneth within vs at our soules and not at y e inferior parts of the soule but at the minde which is the most excellent part light of our soules and that should guide all the rest of the powers of y e soule Nowe the sicknesse of it is madnesse it is blinde ignorant without judgement and wee are madde fooles by nature There is no man born in y e earth but he is borne a foole thou art borne a mad bodie and besides thy selfe Thou wilt thinke thy self very wise thy wit will compasse HeaueÌ„ earth yea others that look to thee wil think thee wise but if thou haue no more than nature thou art a foole As he is a fool in very deed who thinketh he speaketh alwayes an oracle euen so art thou that art not in Christ and countest thy selfe wise the wiser thou thinkest thy selfe thou art the more and the more a foole All this is to let men see that none is wise without God For when the light of GOD is not in thee all that thou doest is foolishnesse and hee that is wise without GOD shall curse his wisedome one day and saye that all was but madnesse yea and all the Monarches in the worlde shall curse that wisedome which they had without God This natural sicknesse goeth further downe it descendeth to the heart it tarieth not in the minde But next wee become maine rebelles against God hee that is madde he is set to rebell and he is froward euer inclining to disobedience against GOD. Brethren yee knowe there are two sortes of fooles amongst men Some fooles are sillie simple fooles other fooles are malicious fooles by nature we are all borne fooles but malicious fooles euermore rebelling and displeasing GOD. If wee compare thâ—se two sortes of fooles together the second is worst LORD saue vs from a rebellious heart For I tell thee the minde is not so blinded but it hath some sight of GOD but the heart of man after the fall is altogether inclined to rebellion so that if there bee one spunke of light left in nature it will trauell by all meanes to put in the finger in the eye of the minde and put it out And therefore trauell to reforme thine heart for if it bee not reformed it shall euermore carrie thee the wrong way So there are two partes of the miserie of man Nowe commeth on the thirde Thy miserie endeth not heere Marke and trauell to finde this in experience Fie on vs if wee knowe not our selues for if wee know not our selues wee shall neuer knowe God aright The thirde part standeth in actions for the madde and rebellious heart must breake out in some actions Can a mad and rebellious bodie bee idle Hee calleth ouâ— works wauering going out of the way Can a mad man keepe the hie waye No but euermore hee goeth to one side or other No more can wee by nature goe forwarde in the right waye for by nature wee are madde frowarde and disobedient It is true naturall men will doe things that are right in themselues but no man shall do that which is good in it self rightlie that hath y t rebellion in his heart for wee doe nothing rightly but when our eyes are vpon God Albeit the action were neuer so good if thou seekest not GOD in it it is not done rightlie Thou mayest well doe it to please the eyes of men and thou mayest get thankes at the handes of men for it but thou shalt get none at Gods handes so if thou wouldest bee accepted of GOD and wouldest haue the action of thine handes to please God first looke that thine action bee good and then looke to God in thine action Then there are three parts of misery of the naturall man first madnesse in the mind secondly maliciousnesse in the heart thirdly his actions are wauerings all wandring out of the way To goe forward Hee describeth this wauering and he calleth it seruing it standeth in slauerie his whole life-time is but a seruice and slauery The naturall man if hee haue no more but nature hee is a slaue and a seruant bought and solde for Paul saieth hee is solde to bee subject to sinne Roman 7. 15. Suppose hee were a Monarch of the whole earth if hee bee without the newe man hee is a slaue It is true hee will haue manie seruantes vnder him but hee is the first and chiefe slaue himselfe yea hee is a greater seruant than the verie kitchen boye and the moste abject seruant in his house But to whome is this seruice done To whome are wee slaues In plaine talke hee saieth to concupiscences Hee calleth them pleasures but fiâ— on them how beit they are sweete things yet they haue a soure ende Harlotrie is sweete for a time but O that bitternesse in the ende It is sweete to murther but O that bitternesse that it shall bring with it in the end it shal be bitterer than the very gall Paul maketh mention here of aâ—varietie and diuersity of lusts Thou that seruest thine own lusts art not subject to one maister only but to an hundreth thou art subject to many vncleane maisters of diuers qualities Brethren are these our maisters Fy vpon them the seruice done to them it is a vile seruice Thou that art a lord when thou lookest to thy kitchen boye thou wilt thinke his seruice vile but fye vpon thee thou art a greater slaue hee is an honest seruant but thou art a slaue for thy seruice is done to thy filthy pleasures there is a variety of them and so thou hast manie maisters whom thou seruest And therefore yee will see these men who serue their owne lustes to bee the weariest bodies y â— euer liued euen as if they were drawne thorow a myre for the onely true and cleane seruice is the seruice of that onely one GOD the onely repose of thy soule is on that one GOD there is no rest but on Him Awaye with that creature that drinketh in the soule lustes of this earth that is no rest to him heere and woe to that rest that shall come in the ende So there are the maisters which wee serue foule concupiscences and fleshlie lustes It may bee asked Will a person bee subject to such a great varietie of concupiscences I answere The seede of euerie sinne in the worlde is in euerie man so all concupiscences are in thee because the seede of them is within thee No the best men in the earth hath the seede of these lusts which budde out into actions it will lurke for a time in the winter but in the spring it will breke out and then thou wilt knowe thou hast it when thou feelest the stinke of it So there is the first answere the seede of
fore-father hee payed his tithe as vvell as Abraham did Euen so vvee beeing euerie one of vs in the loynes of Adam vvhen hee sinned vve made all defection from the LORD and sinned in him Vpon this defection there followed a guiltinesse wherethorow there is none of vs but vvee are obliged to die euerlastinglie And if there vvere no more sinne in all this vvorlde but that first Apostasie only there is matter enough of thine euerlasting damnation thou needest not to heape sinne vpon sinne there is thine obligatioÌ„ to thine euerlasting death and to damnation This is the first part of originall sinne The second part of originall sinne is the effect that followeth vpon the first a foule and horrible corruption that entered in the whole nature of man so that from the top to the toe of man there is not so much whole as one intch Man is a vile leprous creature there is not a whole intch neither in bodie nor soule but all is infected for Brethren that first defection past not away so but it brought with it a fearefull ruine and wracke to mankinde and it leaueth behinde it a foule stinke and terrible darknesse and that came of the just judgement of GOD punishing sinne by sinne And this corruption of nature bringeth with it the owne guiltinesse obligation to eternall death so that sundrie wayes we are guiltie of death The Apostle Paul Ephes 2. 3. setteth downe this guiltinesse when hee saâ—eth Wee were all children of wâ—ath This second part of it Is it that Christ calleth heere flesh in another place it is called the olde man for by flesh we vnderstand not this fleshlie and bodily lumpe which wee cary about with vs nor yet as the Papists call it a concupiscence in this lumpe and nothing in the soule No no but this flesh is a corruption both in soule and bodie and in all the powers and faculties thereof So that there is neuer an intch free from that pest The Lord who made man Genes 8. 21. expresseth the worke and the force of the flesh after the fall where it is saide that after Hee looked and sawe this corruption He saide that the whole in aginations of the cogitations of the heart of man are wicked and euill continually which wordes import that man from his youth yea euen from his mothers wombe could doe nothing but imagine thinke and forge euill wickednesse and all sortes of mischiefe And when Hee sawe this Hee vttered a sadde and an heauie voyce It forthinketh mee that euer I made man Genes 6. 6. And it was no small thing no question that made the Creator to repent that He made man What is man nowe but a filthie creature and a pest to infect Heauen and earth if it were possible But that yee may the better vnderstand the incomparable greatnesse of this euill which is in man I shall let you see howe it hath spred it selfe thorowe the whole power of the soule of man for as for the bodie I speake nothing of it it is true indeede it neuer leaueth that bodie till it resolue it in earth againe which otherwise was made to bee immortall and in the meane time till death come it maketh the body to bee subject to many great and fearfull sicknesses and diseases Where from come these biles the feuers the palsie the pest the leprosie and other diseases but from this corruption But I speake nothing of it I will let you see howe it hath spred it selfe in the soule of man Brethren there is neuer a power nor facultie in the soule but all is infected This pest it hath not only infected the inferiour appetite as the blinde Philosophers thought and as the Papists doe this day affirme But where beginneth it What is the most excellent power of the soule It is the vnderstanding the minde and this is it that we call reason This corruption it hath so entered into the soule of man that when as that vnderstanding should be as a light going before to direct all our actions motions and thoughts the right way according to Gods worde and ordinance It doeth nothing but fight and repine against the wisdome of the God of Heauen It is an hard matter y t God hath created this vnderstanding and yet it fighteth against Him Paul saieth Rom. 8 7. that the wisdome of the flâ—sh is enemie against God that is the very vnderstanding of man which is the most excellent thing in man is enemy to God let bee the inferiour appetites And therefore Ephes 4. 23. hee desireth not onely that the inferiour appetites should bee renewed but that regeneration should begin at that which is most excellent in the soule euen that they may bee renewed in the Spirite of their minde Then yee see this vnderstanding of man is altogether corrupt and that light of the minde is turned vnto terrible darknesse and that this wisedome fighteth directly against God for this reason of man fighteth not onely against the wisdome of GOD set downe and declared in the law but chiefly against that which is more against His wisdome manifested in the Euangell He esteemeth it naturally to bee but meere foolishnesse that euer a man shoulde get saluation by a crucified man 1. Cor. 1. 18. And to goe fordward This pest ceaseth not here nor resteth not in the minde onely but it entereth into the rootes of the heart into the will and affections of man it hath entered so into his vvill that when as this will of ours this power of our soule that we call the will should haue chosen that which is good and refused that which is euill according to the reason going before informing what is to be chosen and pursewed and what is to be refused and eschewed it fighteth not onely directly against that most holy wisedome and will of God but euen against that sponke of knowledge light and reason that is left in man for when man fell in Adam the Lord tooke not all kinde of light from man but Hee left in His great mercy in man some sponke of light and knowledge of the Majestie of GOD the Creator whereby hee might in some measure knowe his Creator And Hee left in man also some knowledge judgemeÌ„t of politike things coÌ„cerning our coÌ„uersation dealing with our neighbors what is just what is vnjust what is reasonable what is vnreasonable he left in him also some judgemeÌ„t discretioÌ„ of naturall things whereas He might haue set vp man as brutish as a dogge or an asse Notwithstanding of this the raging corruption of the malicious will repineth against this sponke and striueth to blotte it out that it should neuer vtter it selfe to reformation and to glorifie God and to discharge a duetie to man in such sort that it were a just judgement of God that they should be made as brute as beasts as it went with the Gentiles Rom. 1. 24. whome Hee gaue ouer vnto reprobate mindes so that
vnto him then if thou takest no care of the purging of that corruption which hee hath contracted from thy loynes that same pest shall bee laide to thy charge in that great day Therefore nowe hauing spoken something of the fleshe and the generation thereof let vs nowe speake shortlie of the Spirite and His generation What is meaned by the Spirite This Spirite is the Spirite of the LORD IESVS this Spirit is y â— Spirit of Regeneration who reneweth men women of olde and sinfull creatures maketh them new and holy againe For as soone as a sinfull man beginneth to laye holde on the Lord Iesus by a true and liuely faith so soone findeth hee power and grace conuoyâ—d by His Spirit into his soule to renew it Then to speake of Christ because this Spirit is His Spirit As Iesus Christ is our elder Brother so is Hee also our Father Hee is called the Father of Eternitie Esai 9. 6. He is called the second Adam Rom. 5. 14. He is our spirituall Father who begetteth vs by His Holy Spirit Nowe compare the naturall parent with this spirituall parent Our naturall parent is not onely culpable and guilty of that first defection but also of innumerable sinnes and transgressions following thereupon Our spirituall parent Christ is culpable of no sinne at all but is full of all kinde of obedience for Hee was obedient to the Father to the death euen to the death of the Crosse Our naturall parent is altogether naturally corrupt yea a lumpe of sinne but Christ our spirituall parent is not only cleane in nature from all spot of sinne and perfectly holie as Hâ—e is man but also Hee is Holinesse it selfe because He is the Sonne of God from all Eternitie and what can bee cleaner than Cleannesse it selfe Now to come to their generation The naturall parent begetteth by the force of nature there is a force in nature to beget our spirituall parent Iesus is farre more able to beget by the power of His Spirit who is the author of nature The naturall parent by the force of nature will beget flesh a corrupt masse a sinfull creature yea the image of the deuill this will hee giue to his childe but our Heauenly parent the Lord Iesus by His Spirit begetteth the Spirit that is a spirituall man an holy cleane man who hath no delite nor pleasure in sinne for Sainct Iohn saith in his 1. Epistle Chap. 3. verse 9. Hee that is borne of God sinneth not that is sinneth not as the worldlinges doe with pleasure and delight sinne reigneth not in him why sinneth hee not because saieth hee the seede of God remaineth in him that is His Spirit by whom as a liuely seede wee are begotten and made newe creatures And what saith he more He saith such a man cannot sinne that is he cannot sinne that is he cannot sinne as the naturall and vnregenerate man sinneth hee cannot follow the course of this worlde and wallow in the puddle of sinne as they doe And why can he not sinne so because saieth hee he is borne of God It is a marueilous force that the Spirit of GOD hath Hee maketh a man that he cannot sinne all the worlde will not make him to sinne The naturall man can doe nothing but sinne all his actions are sinnes but hee that is borne of God cannot sinne Nowe this generation of the Spirite is called Regeneration which word albeit it be commonlie in many mens mouthes yet fewe vnderstand what it meaneth therefore wee shall set downe the nature and definition thereof and touch some particular circumstances which may serue for the better vnderstanding thereof Then what is Regeneration It is an alteration and changing of the whole nature of man accomplished and performed by the powerfull operation of the Holie Spirite When I call Regeneration a changing of nature I meane not that there shoulde be any change of the substance essence it selfe either of the soule or of y â— bodie as if that by Regeneration the olde substance were quite abolished and a newe substance brought foorth but I meane that there is a change and alteration of the qualities which are in the substance I will let you see this in the powers and faculties of the soule as in the minde and reason in the will and in the affections In the minde and reason there must bee a change of the vvisedome of the flesh into the vvisedome of GOD nothing is a greater enemie to GOD and His glorie to thy selfe and thy saluation than the vvisedome of the flesh And therefore if thou wouldest be saued this wisedome must be mortified thou must become a foole that thou mayest bee wise as yee maye reade in the first Epistle of S. Paule to the Corinthians the 3. Chapter and the 18. verse In stead of this vvisedome must bee powred into the minde the wisedome of GOD. In the vvill and affections there must bee a change of the frowardnesse and wicked inclination into holinesse and a good inclination Whereas before there was nothing in them but frowardnesse LORD that man is a froward creature when GOD commandeth him to goe one waye hee will goe the plaine contrarie that must be mortified and slain and in stead of it there must bee wrought in the heart a propension and willingnesse in some measure to pursue and to doe that which the LORD commandeth and hath pleasure into Nowe howbeit I call Regeneration a change onelie of the qualities yet it is not so light a matter and so easilie performed as men would think for it is a greater worke to renewe man than to create him In the beginning GOD created all thinges with His word but before man could bee renewed the Sonne of God behooued to become the sonne of man and suffer shame and ignominy die an accursed death euen the death of the Crosse It is an easie thing for thee to saye I must bee changed ere euer I see Heauen But Brethren it is not so soone done it is the moste difficill thing vnder the Sunne to gette the heart of a creature changed And they who haue found this vvorke sensiblie to haue beene begunne in them haue found howe harde it is by their owne experience for I tell thee that before thou bee renewed thou must denie thine owne selfe CHRIST saieth Thou must renounce thy selfe and take vp thy crosse daylie and followe Him LVKE Chapter 9. verse 23. If the LORD had onelie bidden vs renounce our friendes our father our mother our riches our landes and such other thinges as are without vs we would haue thought it a matter hard enough and scarcely would we haue bene induced to giue obedience as ye see in the young man in the Gospell Matth. 19. 16. But when the Lord commandeth vs to renounce our selues euen that thing that is moste excellent that which is moste wise this reason it selfe the wisedome of the flesh that furnisheth so many reasons to disswade meÌ„ either to
the Lord to be exercised in the means of grace in preaching prayers reading conference c. Looke if thou haue a pleasure to approue thy selfe in all thinges to thy LORD and Maister Looke if thou haue a care to further others in the course of Christianitie and waye of repentance then if thou hast these tokens thou mayest rejoyce Then he goeth forward he cannot sufficientlie set out that mercy which he found he knoweth not how nor in what tearmes to vtter proclaim it If we could find that mercy of Iesus we would see that the heart would neuer satisfie it selfe with thinking of it or the mouth with speaking of it And to the intent that hee maye magnifie the greatnesse and the riches of the mercie of the LORD hee confesseth and setteth downe although to his owne shame his former sinfull life and behauiour in sundrie degrees Whereas before saieth hee I was a blasphemer and a persecuter and an appressor Looke if hee thought much of himselfe hee was one of the cruellest persecuters that euer was in the Church hee was in a rage against Christ Beholde Brethren Paul is not ashamed to paint out himselfe in his owne colours and particularlie to confesse his former euill deedes and to registrate them to his owne shame to the worlds end Yea yee shall see in sundry places where hee speaketh of himselfe that he can neuer satisfie himselfe in aggregating his owne wickednesse The sinner who hath found mercy will not regard to discouer his sinnes to his owne shame and to tell all the world of them that hee may glorifie Him who hath giuen him mercy hee will not stand vpon his reputation but hee will preserre Gods glorie vnto his owne account hee will glorifie the LORD with his owne shame When Dauid found mercie for his vile adulterie and abhominable murther hee not onelie confesseth his sinnes to his owne shame but also ascendeth to confesse the naturall corruption which hee had from the loynes of his parentes The man that hath fallen into a notorious and vile sinne and offence and yet for shame will not confesse it that God maye bee glorified that soule hath neuer felt the mercie of God And if thou hadst felt that mercie of God thine heart would bee loosed and thy mouth also to glorifie God by an humble confession Moreouer ye may perceiue out of these words how and what way th' Apostle found the strength and power of the Gospell hee found a power in it but not at the first instant but ere euer hee felt the power of the Lord hee findeth himselfe to be weake and ere hee feele the mercy of God hee findeth himselfe to bee a miserable man Thou shalt neuer feele the power of God except first thou feele thine owne weaknesse and thou shalt neuer feele His mercie except first thou feele thy miserie And therefore the Lord Iesus manie a time sundrie wayes crosseth His owne in this life to the ende that they maye knowe and feele their weaknesse and miserie and so goe out of themselues to find strength and mercie in Iesus Christ Sometimes Hee will exercise His owne with shame and reproach in the worlde sometimes with heauie diseases and painfull sicknesses sometimes with want of the outward comfortes of this life sometimes with trouble and terrour in the conscience and all to this ende that they may knowe what they are without the Lord howe weake how fraile howe abject and naughtie they are that so finding themselues as nothing they may be compelled to renounce themselues and to seeke to be found in Iesus Yea after the Lord hath drawne them to Him by crosses the Lord vseth all the dayes of their life-time to expone them to crosses that euerie day finding more their wantes infirmities and lack of comfort in themselues they may the more daylie seeke and striue to bee found in Iesus who can supplie all their wantes and furnishe euerie thing that they stand in neede of It is true indeede manie a time the Lord will not exercise His owne with crosses but spare them let them haue libertie giue them in abundance the outward comfortes of this life befor they bee effectuallie called Looke to Paul before he knew Christ hee boasted much of his worldlie prerogatiues of his kinred hee was a gentleman hee was in great account by the lawe a Pharisie Philip 3. 4. 5. he knew not what the crosse meaned The like ye will find in many others of the Saincts of God but assoone as He calleth them effectuallie Hee layeth the crosse vpon them that seeing their weaknesse and distrusting themselues they may learne to renounce themselues and desire to finde the power and life of IESVS in them which they will finde effectuall in the crosse in a wonderfull manner Looke 2. Cor. 11. The LORD layeth manifolde crosses vpon Paule and when with teares hee prayeth that the Lord would take them away hee getteth this answere My grace is sufficient for thee for my power is made perfect through thy weaknesse Meaning that Hee will bee glorified and make Paule to finde strength in Him when as hee is weake in himselfe And neuer one is strong in CHRIST but when hee feeleth himselfe weake Therefore hee subjoyneth that hee woulde rejoyce and take pleasure in his infirmities that the power of CHRIST might dwell in him He saith 2. Cor. 12. 8. 9. 10. And 2. Cor. 4. 10. Euerie where wee brare about in our bodie the dying of the LORD IESUS that the life of IESUS might also bee made manifest in our bodies c. When the bodie by crosses was dying then hee founde the life of CHRIST and no soule shall finde that life without it bee dying Therefore if euer thou wouldest finde the power and life of Christ in thee bee carefull to feele thine owne weaknesse and miserie Yet marke the wordes Hee saieth notwithstanding of my sinnes the Lord had mercie vpon mee And if ye looke to the speach it importeth a wondering that euer hee should haue found mercie vvho vvas such a great sinner It is the greatest vvonder that euer was that one sinne is forgiuen to a sinner suppose it were but an euill thought And if thou sawest that great inuiolable and infinite Majestie and the greatnesse of thy sinnes thou wouldest wonder that euer thou gettest one sinne forgiuen thee let bee blasphemie and persecution forgiuen thee And wonder thou as thou wilt all the Angels of Heauen wonder that sinners should get mercy that God loued the vnworthy worlde so that Hee would giue His onelie Son to die that they should liue for euer and they wondered when Adam the Fathers of olde got mercy but when Christ came into the world to dy for the sinnes of the worlde they wondered farre more at that mercie and vvith chearefull voyce praised GOD for the same saying Glorie bee to GOD in the high heauens and peace on earth and towardes men good will Luke 2. 14. Looke also
disappointed It is the violent that entreth into Heauen Matth. 11. 12. as yee will see a man violentlie thrust in at a doore Thou that wouldest goe to Heauen make thee for thronging thorowe till all thy gutâ—es bee almoste thrust out Paule in the eight chapter to the Romanes and the 22. and 23. verses vseth these argumentes against those wicked men that cannot sigh for Heauen First hee taketh his argument from the elementes the senselesse and dumbe reatures which sobbe and grone for the reuelation of the sonnes of GOD and trauell for that time as a woman in her birtâ— O miserable man The earth shall condemne thee the â—loore thou sittest on is sighing and woulde faine haue that carcasse of thine to Heauen The waters the aire the heauens all sighing for that last deliuerance the glorie appertaineth to thee and yet thou art laughing Alas what shall betide thee The other argument hee taketh from the sighing of men who haue gotten the Spirit of GOD We also saith he who haue the first fruites of the Spirit euen wee doe sigh in our selues waiting for the adoption euen the redemption of our bodie Thou that hast not gotten the Spirit shalt neuer sigh for Heauen flesh and blood will neuer shed one teare for Heauen It must onely bee the Spirite of IESVS that must fetch vp the sigh out of the heart and the teare in the eye Roman 8. 26. So hee taketh his argument from them who haue gotten a sense of the Spirit of GOD and redemption of the body to prooue the certainty of that Heauenly Kingdome and glory Nowe there cannot bee a surer argument to vs that euer wee shall obtaine glory than this sighing in heart for it and this earnest desire thereof If thou find thine heart desirous of glory a sure argument thou shalt bee partaker of glory It is saide Blessed are they that hunger and thirst for righteousnes for they shall be filled Matth. 5. 6. Seekest thou for CHRISTES righteousnesse and thy glorie assure thee thou shalt get a sweete filling Marke it I saye to thee thou hast not onlie through this earnest desire of glorie an assurance that thou shalt reigne in glorie but looke to your experience that desire is not so soone begun of that life and glorie but so soone also the soule of the faithfull beginneth to rise with joye Who euer yet was hee that gaue a sigh from his heart raised vp by the Spirite of Christ that felt not with that sigh a joye in his heart Learne it by your experience This letteth vs see that the desire and thirst of glory putteth vs in present possession of a part of glorie Ere thou come to it desire it earnestly and I promise thee in the Name of the Father thou shalt be presently put in possession of a part of that Heauenly inheritance It is true thou shalt not get it al here yet there is none other Heauen after this life but that Heauen which thou gettest begunne in thee in this life Alwayes looke euer for that joye that is by sight There are two ioyes the one by sight the other by faith 2. Cor. 5. 6. The ioye by faith is in our pilgrimage in this life The ioy by sight is after this life when with our eyes wee shall see Christ The ioy by faith is to looke to Christ a far of and yet wee reioyce and loue Him that is farre absent 1. Pet. 1. 8. Faith hath a ioye that it enioyeth by speaking and thinking Sight hath the ioye that it enioyeth by presence The ioye of the eye great in quantitie and the fulnesse of ioye The ioye of faith not so great for it is the ioye of a pilgrime not as yet come to his home The ioye of the sight is when wee shall see our glorious Lord face to face whom we see only now by faith 1 Cor 13 12. This is the fulnes of ioy The ioy of Faith which induring our pilgrimage is not so full O how great shal be the ioy at the perfect seeing of Christ Thinke never to have the ioy by sight after this life except in this life thou have the ioy by faith as the earnest-penny of the other except by Faith thou once get a ioy before thou depart from this life thou shalt never see the face of Christ nor have ioy in him So brethren it is a good thing to have that desire of Heaven Sigh and sob and desire with Paul for Heaven for it is a Charter Evidence of thine everlasting inheritance never earthly lord had a surer charter of his land than thou that hast a desire of heaven hast of thine inheritaÌ„ce in heaven for these earthly evidences of land are without theÌ„ in their kists but this evidence of thine is written ingraffed in thine hart Now when extremity is threatned it is time to seek thy warrands of this heaveÌ„ly in heritance this present country is good forthee the best country that ever thou shalt see except thou find this warrand of sighing and desire for that heaveÌ„ly inheritaÌ„ce And therfore let scorners mockers scorn as they wil the children of God must powre forth tears And this is it that y â— Lord hath bene desiring these many days past he hath benegently drawing out of us this sense but now He beginneth to presse it out of us that our eyes might burst out in teares and thou that canst not sob and desire in these miserable dayes to bee dissolved thou hast no true matter of ioy Woe bee to them that have none heart to sigh for the troubles of Christs Church but are ever ready to execute iudgement against Gods servants when the Lord is visiting them Well the Lord shall wring out teares out of them in His wrath that will not sob in the time of the danger and trouble of His Church Then what is it that Pavle sigheth for And what desireth he Hee desireth a new cloathing to bee put one above as a cloathing that is he would keep this same body in substance and cast off this filthy garment of sinand death put on that glorious shape of the body of Christ The reason is set down For when the Lord shal cloath us we shall not be found naked So this body shall remaine in substance but O the glory and immortality of it Mark the natur of the lodging which we shall receive it shal not be another body in substance than this body which we have heer in earth The same body in substance wee shall have in heaven which we have heer Heerein onely is the difference this body is vile it is mortall full of sinne and wickednesse unglorious ignominious full of corruption weak infirm But when this body shall be changed in heaven it shall not be changed in substance but in qualitie Paul 1 Cor. 15. 42. 43. 44. Saith The bodie is sawn in corruption and is raised againe in incorruption and is raised againe in incorruption
the childrens bread and to cast it to whelps verse 27 But shee saide Trueth Lord yet in deede the whelps eat of the crummes which fall from their maisters table verse 28 Then Iesus answered and saide vnto her O woman great is thy faith bee it vnto thee as thou desirest And her daughter was made whole at that houre IN this TEXT which wee haue read wel beloued in the Lord Iesus wee haue a wonder that the Lord wrought on a woman a Canaanite a Gentile of a cursed generation the generation of Canaan The wonder is the healing of a womans daughter that was possessed and sore and miserably vexed with a deuill The woman hauing the occasion to meet with the Lord through His comming to these parts where she abode shee slippeth not the occasion but seeketh mercy and grace she findeth at the first great hardnesse and difficulty to get mercy but at the last she ouercommeth all by her faith and getteth mercy Now to go through this History so shortly and plainly as the LORD shall giue the grace This woman is called a Canaanite that is descended of that olde and rotten stocke of Canaan that was destinate for wrath and destruction Genes 9. 25. Looke to her estate shee is come of a cursed rase she is lying in sinne and security first in sinne next in a deadly sleepe and security of sinne This is the estate of euery one of vs we lie in sinne conceiued in sinne and borne in sinne we feele not the sinne that deadly sleepe of security is worse than the sinne we lie in there is none of vs better by nature than this woman was Then when she is thus lying in sinne security the Lord from the Heauen sendeth her awakening and a sharpe wakening for the judgements of God are like many messengers from Heauen to waken vs. In the example of the woman wee see that the Lords children must bee wakened and oftentimes our first wakening is verie sharpe dolefull and fearefull as it is with one that is wakened in the rage of a feuer Yet there is grace here Well is y e man that is wakened though the wakening were neuer so sore and sharpe for the multitude of the worlde dye in securitie and neuer waken till the fire of Hell waken them Well is thee and thou be wakened albeit it should be with neuer so heauy a judgement yea though thy daughter or thy selfe should bee possessed with a deuill Now when this poore womā is thus wakened and is wrastling vnder the heauy hand of God the Lord casteth an eye towardes her for no doubt howbeit she was one of the rase of cursed Canaan yet she was chosen to eternall life and of very purpose He casteth Himself into these parts where she was what euer other erand Hee had there is no question but He had a particular respect to her ◠she might haue the occasion to come to Him and this was a great grace When we are wakened out of security then the Mediciner hath his time and this is a greater grace It is a great grace to bee wakened but it is a greater grace to find a Mediciner to cure thy disease for as multitudes die in securitie so also multitudes die in paine torment and desperation after they are wakened Well she hearing tell that He was come to these parts and that He was such a man a wonderful man as the prophet Esay calleth Him who cured all sort of diseases who restored sight to the blind limmes to the lame cleansed the leprous and raised vp the dead she is moued to seeke grace and mercy at Him Had not the Lord preuented her and come downe thither sought her to draw her to Him there had neuer bene such a thing that she had sought for Him All thy misery albeit it vvere neuer so great vvill neuer draw thee to Him except Hee seeke thee first and draw thine heart vnto Him Well nowe to come forwarde vvhen shee seeketh Him shee findeth Him and getteth His bodilie presence CHRIST and His Disciples vvere vvalking together after His accustomed manner at the first meeting saieth the TEXT The woman cryeth Hee is apparantlie going before and the vvoman followeth after and cryeth Miserie constraineth her to crie And if the LORD laye His handes vpon thee Hee vvill compell thee to howle and crie O that power and might that is in the LORD ouer His creature But I doubt not considering the vvordes and communication that the LORD hath with this poore miserable and sinfull vvoman but it was that Spirit of adoptiō that opened her mouth so vvide to crie vpon Him so O thou sonne of Dauid haue mercie on mee What crieth shee Marke her words She crieth haue mercy vpon me How many of Hierusalem cried after this manner An Heathen ◠Cananite crieth this way misery compelleth her to cry But what maketh her to cry Mercy Wee will raile blaspheme God whē we are in misery but what caused her to cry Mercie No question the conscience of her demerites caused her to crie Mercie shee felt her selfe to bee worthy of all that misery wherewith shee was burthened The voyce of a miserable sinner that feeleth misery is O Lord haue mercy vpon mee but loe howe shee stileth Him O Lord The Sonne of Dauid these were the common stiles indeed of the Lord in this life He was called of the multitud LORD and the sonne of Dauid But certainly I am of this mind that this woman took these stiles otherwise than y e common multitude The very eye of her soule was opened to see Iesus Christ to be the Lord to bee the Sonne of God manifested in the flesh of the seed of Dauid howbeit I will not attribute vnto her a distinct clear knowledge of both His natures in one person and of His offices Then Brethren ye see two grounds of her petition The first is a Lordship and Power and Dominion in Him of whom she sought mercy The next is a Pitie a Mercy in Him of whome shee sought mercy She sought mercy at a mèrcifull face grace at a gracious face Looke that thy prayer bee well grounded on the LORD When thou openest thy mouth to seeke mercy at that LORD looke that thou acknewledge that there is a power in that Lord to giue thee euery thing that thou standest in need of and chiefely looke that thou acknowledge that there is an infinit passing mercy in that Lord surmounting all thy sinnes and then shalt thou pray from the heart with confidence and liberty otherwise thou mayest well seeke mercie from the teeth outwarde but neuer with thine heart Then shee letteth Him see a good cause wherefore she sought mercy Lord I haue need of a Phisition for I am sicke What sicknesse is sorer to a poore body than this to bee rent both in soule and body with a deuil Lord my poore daughter is tormented with a deuill As in thy prayer thou must haue a sight
of the infinit power of thy God of the mercy of thy God so scorn Him not with a senselesse heart No if thou gettest not a sense feeling of thy misery of thy trouble vexation in thine heart call not vpon the Name of the Lord. It is true indeed the Lord seeth and knoweth thy misery as well as thy selfe albeit thou speake not a word vnto Him of thy misery yet for all that the Lord taketh pleasure to heare thy misery out of thine owne mouth He will not only haue thee to feele and grone in thine heart for it but he will haue thee to vtter it vnto Him with thy tongue also if oportunity serue He wil haue thee to make it knowne vnto Him as if Hee knew it not He will haue thee to bring vp thy misery from the ground of thine heart as thou feelest it in the sadnesse of thine heart so to vtter it in thy voyce for the Lord delighteth to heare miserable bodies speaking of their miserie Now to goe forward When shee hath made her petition see the meeting the text saith At the first Hee answered her not a vvord but goeth forward vvith the Disciples and letteth her follow on crying O Lord haue mercie vpon me not once nor twise but the crie goeth neuer out of her head This is wonderfull Hee that preuented her vvith grace and gaue her grace to seeke him vvill not make her one vvorde answere but goeth his vvaye and vvill not speake vnto her Yea thou vvilt find that he who preuēted thee vvith grace sought thee ere euer thou soughtest him gaue thee grace to crie and pray Haue mercie O God yet he vvill seeme to mis-knowe thee and make thee none answere Thou vvilt crie in sicknesse Mercie but vvilt thou alwayes find mercy No no thou vvilt cry in other troubles Mercie and his Spirite no question vvill interceade for thee and yet for a time hee vvill make thee none answere What meaneth this why doeth he so Now vvhen he hath giuen thee grace to crie for mercy a thirst an hunger for grace Blessed are they that hunger thirst vvhen he hath giuen thee this first grace hee vvill let thee crie a great vvhile to trie thy constancie We neuer get a spirituall grace in this life but vvith the grace vve get alwayes a tryall and vvhen he giueth vs grace to crie hee vvill trie if vvee vvill crie on And to speake the trueth Brethren All our life heere is but a tryall of the graces of GOD vvhich hee hath giuen vs. Wee gette not our heauen heere but a faith to looke a farre of vnto it an hunger a thirst a desire of it and vvith our thirst a tryall of our Faith a tryall of our Hope of our desire to see if vvee vvill stand in it And then saieth Peter in the life to come the tryall of thy faith and hope and patience beeing ended What shall followe Praise and honour and glorie vvhen IESVS shall appeare 1. Pet. 1. 7. Thou shalt bee filled vvith saciety and fulnesse of joye thine hunger and thirst shall bee satisfied as soone as euer thou seest thy Redeemer Now to proceed The Disciples that followed y e Lord they are troubled vvith the cry of y e woman say to the Lord. Either giue her one answere or other and let her goe her way Surely I thinke this sute of the disciples was not so much for anie desire they had that he should helpe her as to be quite of her crying because they vvere deafned vvith her So then the Papistes neede not vpon this to ground their intercession of the Sainctes in heauen for vs that remaine heere on earth for this ground is as vveake as their doctrine of intercession is and she directeth not her speach to the Apostles heere to PETER IAMES or IOHN that they should intercead for her but to the Lord himself she speaketh to none of thē but she passeth speakes to y e Lord immediately So should wee leaue all the Saincter and with confidence goe to the Lord Himselfe The Disciples are deafned and troubled with her crying the Lord Himselfe letteth her crie on and this is a token that Hee is not wearied with her crying Well then thou findest a comfort heere when thou cryest night and day Hee neuer wearieth with thee He saith not thou troublest me al thy cryes sighes and sobbes are pleasant to Him Men will bee weary sometimes with thy crying as wee reade that vnjust Iudge was importuned by the just sute of the poore woman and dispatcheth her away and saith thou troublest and irkest mee night and day Luke 18. 1. But the true righteous Iudge is neuer wearied with thee when He letteth thee cry out He wil not answere with a grudge as the Iudge did but chearfully The Lord that loueth a chearfull giuer He Himselfe giueth chearefully What meaneth that joye that the faithfull finde in their heartes accompanying the benefite that commeth from Him but that the Lord giueth His benefites chearefully for if the LORD gaue thee them not chearfully but in anger and wrath and threwe them to thee as to a reprobate thou wouldest neuer haue joye in the receiuing of them There is not such a thing as a reprobate can haue joy in the giuer or euer haue his mouth opē with true thankesgiuing to the Lord to say once I thanke thee Why Because the Lord giueth him not His benefites in loue but in anger So this is a sure token when thou findest joye in thine heart and a contentation in thy prayer and a purpose to be thankfull that the Lord giueth thee chearefully and heareth thee joyfully And if thou canst get but a joyfull looke of thy God thou mayst be assured that it proceedeth of mercy When Hee looketh so vnto thee Hee doeth not as earthly kings or any earthly creature vse to doe for they can keepe a faire countenance and yet haue little good will in their heartes Well the womā crieth the disciples cry The Lord must answere once but Hee maketh an answere little to her contentment I am not sent saieth He but vnto the lost sheepe of the house of Israel What haue I to doe with that poore woman shee is not one of My sheepe she is of a cursed generation of the Canaanites ordained to destruction and wrath In a word He debarreth her from grace Hee cloaseth the gates of Heauen vpon her teeth for when He saith Hee is not sent to her He shutteth her out of Heauen Wee ought to marke this well for we are Canaanites that is to say Gentiles It is true indeed the Lord comming down from the Heauen manifesting Himselfe in the flesh He had His commission first principally to the Iewes and not to the Gentiles not to Scotland nor ENGLAND nor Germanie nor France chiefely and principally as Christ said to Hierusalem Oh! that thou couldest see the day of thy visitation Luke 19. 41. Hee was