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  • will_contact
    Your info will be given to him. ... young ... sigh ... prayer. ... are ... and ... prayers ... peculiar ... weeping, ... can ... looking ... a ... at ... him.
    Message 1 of 3 , Feb 27, 2003
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      Your info will be given to him.

      --- In covenantedreformationclub@yahoogroups.com, thebishopsdoom
      <no_reply@y...> wrote:
      > This is the Rutherfurd post I promised to repost for a certain
      young
      > man. Hope something therein may be of encouragement.
      > -thebishopsdoom
      >
      > From: THE TRIAL & TRIUMPH OF FAITH: OR An Exposition of the History
      > of Christ's dispossessing of the daughter of the woman of Canaan:
      >
      > ...So was the servant of God, in a spiritual kind of praying, in
      > uttering Psalm 77, when he saith, verse 4, "Thou holdest mine eyes
      > waking; I am so troubled, that I cannot speak." Yea, groaning goeth
      > for praying to God: "The Lord looked down from heaven, to hear the
      > groaning of the prisoner." (Psalm 102:20.) "The Spirit intercedeth
      > for us with sighs that none can speak." (Rom. 7:26.) Faith doth
      sigh
      > prayers to heaven; Christ receiveth sighs in his censer, for
      prayer.
      > Words are but the body, the garment, the outside of prayer; sighs
      are
      > nearer the heart-work. A dumb beggar getteth an alms at Christ's
      > gates, even by making signs, when his tongue cannot plead for him;
      > and the rather, because he is dumb.
      > Objection 2. I have not so much as a voice to utter to God; and
      > Christ saith, "Cause me hear thy voice." (Cant. 2:14.) Answer. Yea,
      > but some other thing hath a voice beside the tongue: "The Lord has
      > heard the voice of my weeping." (Psalm 6:8.) Tears have a tongue,
      and
      > grammar, and language, that our Father knoweth. Babes have no
      prayers
      > for the breast, but weeping; the mother can read hunger in weeping.
      > Objection 3. But I am often so, as I cannot weep: weeping is
      peculiar
      > to a man as laughing is, and spiritual weeping is peculiar to the
      > renewed man. Answer. Vehemency of affection doth often move
      weeping,
      > so as it is but sprit weeping that we can attain: hence, Hezekiah
      can
      > but "chatter as a crane, and a swallow, and moan as a dove," (Isa.
      > 38:14). Sorrow keepeth not always the road-way; weeping is but the
      > scabbard of sorrow, and there is often more sorrow where there is
      > little or no weeping; there is most of fire, where there is least
      > smoke.
      > Objection 4. But I have neither weeping one way or other, ordinary
      > nor marred. Answer. Looking up to heaven, lifting up of the eyes,
      > goeth for prayer also in God's books. "My prayer will I direct to
      > thee, and I will look up." (Psalm 5:3.) "Mine eyes fail with
      looking
      > upward," (Psalm 69:3). Because, 1st, Prayer is a pouring out of the
      > soul to God, and faith will come out at the eye, in lieu of another
      > door: often affections break out at the window, when the door is
      > closed; as smoke venteth at the window, when the chimney refuseth
      > passage. Stephen looked up to heaven, (Acts 7:55). He sent a post;
      a
      > greedy, pitiful, and hungry look up to Christ, out at the window,
      at
      > the nearest passage, to tell that a poor friend was coming up to
      him.
      > 2nd, I would wish no more, if I were in hell, but to send a long
      look
      > up to heaven. There be many love-looks of the saints, lying up
      before
      > the throne, in the bosom of Christ. The twinkling of thy eyes in
      > prayer, are not lost to Christ; else Stephen's look, David's look
      > should not be registered so many hundred years in Christ's written
      > Testament.
      > Objection 5. Alas! I have no eyes to look up. The publican, (Luke
      > 18,) looked down to the earth. And what senses spiritual have I to
      > send after Christ? Answer. There is life going in and out at thy
      > nostrils. Breathing is praying, and is taken of our hand, as crying
      > in prayer. "Thou hast heard my voice; hide not thy ear at my
      > breathing, at my cry." (Lam. 3:56.)
      > Objection 6. I have but a hard heart to offer to God in prayer; and
      > what can I say then, wanting all praying disposition? Answer. 1st,
      > Therefore pray, that you may pray. 2nd, The very aspect, and naked
      > presence of a dead spirit, when there is a little vocal praying, is
      > acceptable to God; or, if an overwhelmed heart refuseth to come, it
      > is best to go and tell Christ, and request him to come, and fetch
      the
      > heart himself. 3rd, Little of day-light cometh before the sun; the
      > best half of it is under ground. "We ourselves groan within
      > ourselves." (Rom. 8:23.) All is here transacted in our own heart.
      The
      > soul crieth, Oh! when will my father come, and fetch his children?
      > When shall the spouse lie in her husband's bosom? 4th, If Christ's
      > eye but look on a hard heart, it will melt it. 5th, I show here the
      > smallest of prayer in which the life and essence of prayer may
      > breathe and live. Now, prayer being a pouring out of the soul to
      God,
      > much of the affections of love, desire, longing, joy, faith,
      sorrow,
      > fear, boldness, comes along with prayer out to God, and the heart
      is
      > put in Christ's bosom. And it is neither up nor down to the essence
      > of sincere praying, whether the soul come out in words, in groans,
      or
      > in long looks, or in sighing, or in pouring out tears to God, (Job
      > 16:20,) or in breathing...
      > Every part of a supplication to a prince, is not a supplication; a
      > poor man out of fear may speak nonsense, and broken words that
      cannot
      > be understood by the prince; but nonsense in prayer, when sorrow,
      > blackness, and a dark overwhelmed spirit dictateth words, are well
      > known in, and have a good sense to God. Therefore, to speak
      morally,
      > prayer being God's fire, as every part of fire is fire; so here,
      > every broken parcel of prayer is prayer. So the forlorn son forgot
      > the half of his prayers; he resolved to say, "Make me as one of thy
      > hired servants;" (Luke 15:19,) but (verse 21,) he prayeth no such
      > thing; and yet, "his father fell on his neck, and kissed him." A
      > plant is a tree in the potency; an infant, a man; seeds of saving
      > grace are saving grace; prayer is often in the bowels and womb of a
      > sigh; though it come not out, yet God heareth it as a prayer. "And
      he
      > that searcheth the hearts, knoweth what is the mind of the Spirit,
      > because he maketh intercession for the saints according to the will
      > of God." (Rom. 8:27.) "Lord, thou hast heard the desire of the
      > humble." (Psalm 10:17.) Desires have no sound with men, so as they
      > come to the ear; but with God, they have a sound, as prayers have.
      > Then when others cannot know what a groan meaneth, God knoweth what
      > is under the lap of a sigh, because his Spirit made the sigh: he
      > first made the prayer, as an intercessor, and then, as God he
      heareth
      > it; he is within praying, and without hearing.
      > ...Christ washeth sinners in his blood, but he washeth not sin: he
      > advocateth for the man that prayeth to have him accepted, but not
      for
      > the upstarts and boilings of corruption and the flesh that are
      mixed
      > with our prayer, to have them made white. Christ rejecteth these
      > things in prayer that are essentially ill; but he washeth the
      prayer,
      > and causeth the Father accept it. There be so many other things
      that
      > are a-pouring out of the soul in prayer; as groaning, sighing,
      > looking up to heaven, breathing, weeping; that it cannot be
      imagined,
      > how far short printed and read prayers come of vehement praying:
      for
      > you cannot put sighs, groans, tears, breathing, and such heart-
      > messengers down in a printed book; nor can paper and ink lay your
      > heart, in all its sweet affections, out before God. The service-
      book
      > then must be toothless and spiritless talk.
      >
      >
      > [Sermon 15]
      > "Then came she and worshipped him, saying, Lord, help me."—VERSE 25
      > CHRIST had denied her to be his, but she will not deny but Christ
      is
      > hers: see how a believer is to carry himself towards Christ
      > deserting, frowning. Christ, (1.) Answered her not one word. (2.)
      He
      > gave an answer but to the disciples, not to the woman. Oh dreadful!
      > Christ refuseth to give her one word that may go between her, and
      > hell and despair. (3.) The answer that he giveth is sadder and
      > heavier than no answer; it is as much as, Woman, I have nothing to
      do
      > with thee; I quit my part of thee. Yet, (1.) She is patient. (2.)
      She
      > believeth. (3.) She waiteth on a better answer. (4.) She continueth
      > in praying. (5.) Her love is not abated; she cometh and adoreth.
      (6.)
      > Acknowledgeth her own misery; "Lord, help me," and putteth Christ
      as
      > God in his own room to be adored. (7.) She taketh Christ aright up,
      > and seeth the temptation to be a temptation. (8.) She runneth to
      > Christ; she came nearer to him, and runneth not from him; she
      > clingeth to Christ, though Christ had cast her off.
      >
      > 1. Patient submission to God under desertion, is sweet. What though
      I
      > saw no reason why I cry and shout, and God answereth not? (1.) His
      > comforts and his answers are his own free graces; he may do with
      his
      > own what he thinks good, and grace is no debt. "Hear, O Lord, for
      thy
      > own sake." (Dan. 9:19.) (2.) Infinite sovereignty may lay silence
      > upon all hearts: good Hezekiah, "What shall I say? He hath spoken
      > unto me, and himself hath done it." (Isa. 38:15.) It is an act of
      > Heaven; I bear it with silence.
      >
      > 2. She believeth. There is a high and noble commandment laid upon
      the
      > sad spirit: "He that walketh in darkness, and seeth no light, let
      him
      > trust in the name of the Lord, and stay upon his God." (Isa.
      50:10.)
      > (2.) Fill the field with faith, double or frequent acts of
      faith: "My
      > God, my God, why hast thou forsaken me?" (Psalm 22:1). Two faiths
      are
      > a double breastwork against the forts of hell. (Eph. 6:16; 1 Thes.
      > 5:8.) (3.) In the greatest extremity believe, even as David in the
      > borders of hell: "Yea, though I walk through the valley of the
      shadow
      > of death, I will fear no evil." (Psalm 23:4.) It is a litote; I
      will
      > believe good. It is a cold and a dark shadow to walk at death's
      right
      > side, "Though he slay me, yet will I trust in him." (Job 13:15.)
      See
      > Stephen dying and believing both at once: Christ's very dead corpse
      > and his grave in a sort believing: "My flesh also shall rest in
      > hope." (Psalm 16:9.) How sweet to take faith's back band,
      subscribed
      > by God's own hand, into the cold grave with thee, as Christ
      > did; "Thou wilt not leave my soul in the grave." (verse 10.) (4.)
      > Faith saith, sense is a liar: fancy, sense, the flesh will
      say, "His
      > archers compassed me round about, he cleaveth my reins asunder, and
      > doth not spare, and poureth out my gall on the ground:" (Job
      16:13:)
      > but faith saith, "I have a friend in heaven; also, now, my witness
      is
      > in heaven." (verse 19.) Sense maketh a lie of God; "He hath also
      > kindled his wrath against me, and taketh me for his enemy." (Job
      > 19:11.) No, Job, thou art the friend of God: see how his faith
      cometh
      > above the water, "I know that my friend by blood, or my Redeemer
      > liveth." (verse 25.)
      >
      > 3. She waits in hope, and took not the first nor second answer:
      hope
      > is long breathed, and at midnight prophesieth good of God: "Though
      I
      > fall, I shall rise again:" (Mic. 7:9). "Then I said, I am cast out
      of
      > thy sight, yet I will look toward thy holy temple." (Jonah 2:4.)
      > There is a seed of heaven in hope. When God did hide his face from
      > Job, (Job 13:24;) yet, "He also shall be my salvation:" (verse 16).
      > There is a negative, and over-clouded hope in the soul at the
      saddest
      > time; the believer dares not say, Christ will never come again: if
      he
      > say it, it is in hot blood, and in haste, and he will take his word
      > again. (Isa. 8:17.)
      >
      > 4. She continueth in praying: she cried, "Lord, Son of David, have
      > mercy upon me;" she has no answer; she crieth again, till the
      > disciples are troubled with her shouts: she getteth a worse answer
      > than no answer, yet she cometh and prayeth. We know the holy
      > willfulness of Jacob, "I will not let thee go till thou bless me."
      > (Gen. 32:26.) Rain calmeth the stormy wind: to vent out words in a
      > sad time, is the way of God's children: "Thy wrath lieth hard upon
      > me: My eye mourneth by reason of mine affliction." (Psalm 88:7,9.)
      > And what then? "Lord, I have called daily upon thee, I have
      stretched
      > out my hands to thee." (Psalm 22:2.) Christ in the borders of hell,
      > prayed, and prayed again, and died praying.
      >
      > 5. She hath still love to Christ, and is not put from the duty of
      > adoring. "Whom having not seen, yet ye love." (1 Pet. 1:8.) The
      > deserted soul seeth little: there must be love to Christ, where
      there
      > is, (1.) Faith in the dark; faith is with child of love. (2.) Where
      > the believer is willing that his pain and his hell may be matter of
      > praising God: "Who is so great a god as our God?" (Psalm 77:13).
      The
      > church was then deserted, as the psalm cleareth.
      >
      > 6. She putteth Christ in his chair of state, and adoreth him: the
      > deserted soul saith, Be I what I will, He is Jehovah the Lord.
      > Confession is good in saddest desertion, "I have sinned; what shall
      I
      > do to thee, O preserver of man?" (Job 7:20). The seed of Jacob is
      in
      > a hard case before God, (Lam. 1:17,) and under wrath, (verses 12-
      14).
      > Yet, "The Lord is righteous, for I have sinned:" (verse 16:) this
      > maketh the soul charitable of God, how sad soever the dispensation
      > be.
      >
      > 7. She seeth it is a trial, as is clear by her instant pursuing
      after
      > Christ, after many repulses. It is great mercy, that God cometh not
      > behind backs, and striketh not in the dark. "And I said, this is my
      > infirmity:" (Psalm 77:10:) he gathereth his scattered thoughts, and
      > taketh himself in the temptation. It is mercy, (1.) To see the
      > temptation in the face. Some lie under a dumb and a deaf temptation
      > that wanteth all the five senses; Cain is murdered in the dark at
      > midnight, with the temptation, and he knoweth not what it meaneth.
      > (2.) God's immediate hand is more to be looked at, than all other
      > temptation. (3.) Hence the conscience is timorous, and traverseth
      its
      > ways under the trial. When a night traveler dare not trust the
      ground
      > he walketh on, he is in a sad condition; he is under two evils, and
      > hath neither comfort nor confidence. "He that walketh in darkness,
      > and hath no light," (but some glimmering of star-light, or half
      moon
      > under the earth, and knoweth not the ground he walketh on,) "let
      him
      > trust in the name of the Lord." (Isa. 50:10.)
      >
      > 8. She runneth not away from Christ under desertion; but (1.) She
      > cometh to him. It is a question what deserted souls shall do in
      that
      > case. See, (2,) that you run not from Christ. It was a desertion
      that
      > Saul was under, and a sad one we read of; but he maketh confession
      of
      > his condition to the devil; a sad word; "I am sore distressed:" (1
      > Sam. 28:15,) there is a heavy and lamentable reason given why; "the
      > Philistines make war against me." Why, that is not much; they make
      > war always against the people of God: Nay, but here is the marrow
      and
      > the soul of all vengeance, "God is departed from me." Why, foolish
      > man, what availeth it thee to tell the devil, God is departed from
      > thee? Judas was under a total desertion; he went not to Christ, but
      > to the murderers of Christ, to open his wound. "I have sinned:"
      fool!
      > say that to the Saviour of sinners. The Church deserted, betaketh
      > herself to Christ, and searcheth him out: "Saw ye Him whom my soul
      > loveth?" (Cant. 1:5). It is a bad token, when men, conceiving
      > themselves to be in calamity, make lies and policy their refuge.
      >
      > Objection. But it is a greater sin to go to Christ, being in a
      state
      > of sin: What have I to do, to go to him whom I have offended so
      > highly? Answer. (1.) To run from Christ under desertion, is two
      > deaths. [1.] Desertion is one, and if real, the saddest hell out of
      > hell. [2.] To flee from Christ and life, is another death; now to
      > come to him, though he should kill thee for thy presumption, is but
      > one death, and a little one in comparison of the other; and one
      > little death is rather to be chosen, than two great deaths. (2.)
      > Consider how living a death it is, to be killed doing a duty, and
      > aiming to flee into Christ: better die by Christ's own hand (if so
      it
      > must be) as by another; and better be buried and lie dead at his
      > feet, as to run away from him in a heavy desertion: if the believer
      > must die, it is better his grave to be made under the throne, and
      > under the feet of Jesus Christ, as to die in a state of strangeness
      > and alienation from Christ, not daring to come nigh him. All the
      > deserted ones that we read of, did flee in to himself. (Psalm 34;
      39;
      > 88; Job 13:15; Isa. 38.) (3.) It is good to claim him as thy God,
      > though he should deny thee; and creep unto him though he should
      throw
      > thee out of his sight: better kiss the sword that killeth thee, and
      > be slain with his own hand, as cast away thy confidence.
      >
      > "But she came and worshipped." An heavier temptation cannot befall
      a
      > soul tender of Christ's love, than to cry to God and not be
      answered;
      > and to cry, and receive a flat and downright renouncing of the poor
      > supplicant. Yet this doth not thrust her from a duty; she cometh,
      and
      > worshippeth, and prayeth. It is a blessed mark, when a temptation
      > thrusteth not off a soul from a duty. And (1.) When the danger and
      > sad trial is seen, it is good to go on. Christ knew before, he
      should
      > suffer; and when they would apprehend him, yet he went to the
      garden
      > to spend a piece of the night in prayer. It was told Paul by
      Agabus,
      > if he went to Jerusalem, the Jews should bind him, and deliver him
      to
      > the Gentiles: it was his duty to go, thither he professeth he will
      > go: "What mean ye to weep and break my heart? I am ready not only
      to
      > be bound, but to die for the name of Jesus." (Acts 21:13.) Dying
      > could not thrust him from a duty. Esther ran the hazard of death to
      > go in to the king; yet conscience of a duty calling, she goeth on
      in
      > faith; "If I perish, I perish." (2.) In the act of suffering:
      Christ
      > on the cross prayeth and converteth the thief; Paul, with an iron
      > chain upon his body, preacheth Christ before Agrippa and his
      enemies,
      > and preaching Christ was the crime: Paul and Silas, with bloody
      > shoulders, must sing psalms in the stocks. (3.) Indefinitely. After
      > the trial, and when the temptation is on, yet the saints go
      on: "All
      > this is come on us," (Psalm 44:17,) there is the temptation: the
      > duty, "Yet we have not forgotten thee, neither dealt falsely in thy
      > covenant." "Princes did speak against me," there is a temptation:
      yet
      > here is a duty: "But thy servant did meditate on thy statutes."
      > (Psalm 119:23.) "My soul fainteth for thy salvation, but I hope in
      > thy word." (verse 81.) "The wicked have laid a snare for me, yet I
      > erred not from thy precepts." (verse 110.) "Many are my persecutors
      > and mine enemies, yet do I not decline from thy testimonies."
      (verse
      > 157.) "They fought against me without a cause:" (Psalm 109:3.) "For
      > my love they were my adversaries, but I gave myself to prayer."
      > (verse 4.)
      >
      > (1.) It is a sign of a sweet humbled servant, who can take a
      buffet,
      > and yet go about his master's service; and when a soul can pass
      > through fire and water to be at a duty; for then, the conscience of
      > the duty hath more prevailing power to act obedience, than the salt
      > and bitterness of the temptation hath force to subdue and vanquish
      > the spirit: it is likely grace hath the day, and better of
      > corruption. (2.) It argueth a soul well watched, and kept from the
      > incursion of a house-sin, and a home-bred corruption; for the
      > temptation setteth on the nearest corruption, as fire kindleth the
      > nearest powder and dry timber, and so goeth along. "They prevented
      me
      > in the day of my calamity;" (Psalm 18:18). "I was upright before
      him,
      > and I kept myself from mine iniquity." (verse 23.) The devil hath a
      > friend within us: now there be degrees of friends, some nearer of
      > blood than other some; the man's own predominant is the dearer
      friend
      > to Satan, than any other sin; if pride be the predominant, it is so
      > Satan's first-born, he agents his business by pride. (3.) So it may
      > argue that the soul steeled and fortified with grace, taketh
      occasion
      > from the sinfulness of the temptation, and the edge of it, to be
      more
      > zealous and active in duties. David scoffed at by Michal, said, "I
      > will be more vile yet." So, "All that see me laugh me to scorn,
      they
      > shoot out the lip, they shake the head," (Psalm 22:7). "He trusted
      in
      > the Lord," (verse 8). See here a heavy temptation; but his faith
      > diggeth deeper, to the first experience of God's goodness; "But
      thou
      > art he that took me out of the womb," (verse 9). As the church
      mocked
      > with this, "Sing us one of the songs of Zion," (Psalm 137,) raiseth
      > an higher esteem of Zion, because Zion's songs are scoffed at: Let
      > them mock Zion as they list, "But if I forget Zion," (verse 5,)
      then
      > I pray God, "my tongue may cleave to the roof of my mouth." (verse
      > 6.) So the thief, hearing Christ blasphemed and railed on by his
      > fellow, doth take more boldness to extol him as a king; "Lord,
      > remember me when thou comest to thy kingdom:" Grace appeareth the
      > more gracious and active, that it hath an adversary; contraries in
      > nature, as fire and water, put forth their greatest strength when
      > they actually conflict together.
      >
      > USE 1. Antinomians turn grace into a temptation, and then cast off
      > all duties; as, "Christ has pardoned all sin; his righteousness
      > imputed, is mine: What do you speak to me of law-duties?" The way
      > that crieth down duties and sanctification, is not the way of
      grace;
      > grace is an innocent thing, and will not take men off from duties;
      > grace destroyeth not obedience: Christ hath made faith a friend to
      > the law; the death of Christ destroyeth not grace's activity in
      > duties. It is true, grace trusted in, becomes ourself, not grace;
      and
      > self cannot storm heaven, and take Christ by violence: grace,
      though
      > near of kindred to Christ, as it is received in us, is but a
      > creature, and so may be made an idol, when we trust in it, and seek
      > not Christ first, and before created grace: But believing and doing
      > are blood-friends. (John 11:26).
      >
      > USE 2. This would be heeded, that in difficulties and straits, we
      > keep from wicked ways; and being tempted, that we strive to come
      near
      > the fore-runner's way. It was peculiar to Christ, to be angry, and
      > not to sin; to be like us, "in all points tempted like as we are,
      yet
      > without sin," (Heb. 4:15,) with this difference, Christ was
      tempted,
      > but cannot sin; the saints are tempted, but dare not sin. The law
      of
      > God, honeyed with the love of Christ, hath a majesty and power to
      > keep from sin. So Christ, made under the law for us, (Isa.
      > 53:7,) "was oppressed, he was afflicted," (oppression will make a
      > sinful man mad,) but it could not work upon Christ: "He was
      > oppressed, yet he opened not his mouth: he is brought as a lamb to
      > the slaughter." So all Christ's followers did: they are tempted,
      but
      > grace putteth a power of tenderness on them. Joseph tempted,
      > saith, "How can I do this great wickedness, and sin against God?"
      > (Gen. 39:9). David is reproached by Shimei, but he dares not avenge
      > himself. Job, heavily as any man tempted, yet "In all this, Job
      > sinned not, nor charged God foolishly?" (Job 1:22). I deny not, but
      > the temptation doth sometimes obtain half a consent: Nabal tempted
      > David, so that he resolved to be avenged. (2.) It will leave a
      black
      > and a crook behind it in some, for their whole life. Peter shall be
      > all his life known to be one that once forsware his Lord. But this
      is
      > fearful, when men both create temptations, by defending a bad
      cause,
      > (as holy men may have an unholy cause) and then, can find no way to
      > carry it out, but by crooked policy and calumnies. We are now
      pursued
      > by malignants with an unjust war. To embrace peace upon any
      > dishonourable terms to Christ, is to desert a duty for fear of a
      > temptation: on the other side, to refuse an offer of peace, because
      > many innocent persons have been killed, is also a yielding to a
      > temptation; for by war, we kill many more innocent ones, and it is
      > against the Lord's counsel, "Seek peace," (Psalm 34:14), that is,
      as
      > much as we are not to be patients only, but agents, even when we
      are
      > wronged, in seeking peace. But what if peace flee from me? I
      confess
      > that this is a temptation; then saith the Lord 'follow after it;'
      > (the word Darash is diokein. Heb. 12:14); the Syro-Chaldee is, 'run
      > after peace,' compel peace and force it, as men follow an
      enemy: 'Let
      > us pursue after things of peace,' (Rom. 14:19, diokomen).
      >
      > USE 3. See the sweet use of faith under a sad temptation; faith
      > trafficketh with Christ and Heaven in the dark, upon plain trust
      and
      > credit, without seeing any surety or pawn; "Blessed are they that
      > have not seen, and yet have believed," (John 20:29). And the reason
      > is, because faith is sinewed and boned with spiritual courage; so
      as
      > to keep a barred city against hell, yea, and to stand under
      > impossibilities; and here is a weak woman, though not as a woman,
      yet
      > as a believer, standing out against him, who is "The mighty God,
      the
      > Father of ages, the prince of peace," (Isa. 9:6). Faith only
      standeth
      > out, and overcometh the sword, the world, and all afflictions, (1
      > John 5:4). This is our victory, whereby one man overcometh the
      great
      > and vast world.
      >
      > ..."And she said Truth, Lord, yet the dogs eat of the crumbs that
      > fall from the master's table."—VERSE 27.
      >
      > OBSERVE, 1. The woman's witty answer. By retortion in great
      > quickness, by concession of the conclusion, and granting she was a
      > dog, she borroweth the argument, and taketh it from Christ's mouth
      to
      > prove her question. She argueth from the temptation: Let me be a
      dog,
      > so I be a dog under Christ's feet at his table.
      >
      > ...To wait in patience for God all the day long, is an argument of
      > great faith: "He that believeth shall not make haste; (Isa. 28:16);
      > he shall not be confounded with shame, (so the Seventy translate
      it,
      > and Paul after them, Rom. 9:33); as those that flee from the enemy
      > out of hastiness, procured by base fear, which is a shame. It
      proveth
      > believing, and a valorous keeping the field without flying, and so,
      > continued waiting on God, to be of kin to believing; and the longer
      > the thread of hope be, though it were seventy years long, (as Hab.
      > 2:1,2,) or though it were as long as a cable going between the
      earth
      > and the heaven, "up within the veil," (Heb. 6:19,) the stronger the
      > faith must be. Unbelief not being chained to Christ, leapeth
      > overboard at first, as the wicked king said in the haste of
      > unbelief, "What should I wait any longer on the Lord?" (2 Kings
      > 6:33.) Faith is a grace for winter, to give God leisure to bring
      > summer in his own season. The reasons of our weakness be two: (1.)
      We
      > see Israel and their dough on their shoulders wearied and tired,
      > lately come out of the brick furnace, wandering without one foot of
      > heritage, forty years in the wilderness, and four hundred years in
      > Egypt; (Acts 7:6;) this looketh like poverty: to believe the other
      > mystery in the other side or page of providence, the glory of
      > dividing the Red sea, and of giving seven mighty nations to his
      > people, and their buildings, lands, vineyards, gardens; is a strong
      > faith. (2.) The furnace is a thing void of reason and art, and so
      > knoweth little that by it the goldsmith maketh an excellent and
      > comely vessel of gold. It is great faith to believe, that God, by
      > crooked instruments, and fire and sword, shall refine a church and
      > erect a glorious building, and these malignant instruments are as
      > ignorant of the art of divine providence, as coals and fuel are of
      > the art and intention of the goldsmith, (Mic. 4:12; Isa. 10:5-7).
      >
      > ...All Christ's answers and words to this woman, till now, were but
      > interpretations and proclamations of wrath, and rejecting of her,
      as
      > not one of the lost sheep of the house of Israel; a dog under the
      > table, not a child of the house. Love came never above ground till
      > now; yet did Christ's affection and love yearn upon her all the
      time.
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