The History of the Woman of Great Faith, Verse 25

The History of the Woman of Great Faith · Verse 25

p. 36VERSE 25.

For a certaine Woman whoſe young daughter &c.

THis is the reaſon why Chriſt could not bee hid. Hee was ſo followed by the weaker ſexe, a Woman, and (which is ſtranger) a ſtranger, a Cananite, that hee could not, where, wee may note the importunitie and boldnes of Faith: that grace, which is the victorie ouer all denials; and that which will hauehave no nay. For, this Woman, hauing ſought Chriſt by heareſay, and by her Faith found him, and bound him in a ſort, to diſpoſſeſſe her vexed young daughter, ſhe reſts not till it be done. And ſo in theſe words and in thoſe that follow here, & in S. Mathew, we hauehave the other occaſions of the conference following, that, in the Woman, was her ſtrong Faith, which is here p. 37gathered: and, out of her, the occaſions were; her daughters vexation by a Deuill, and the report that went of Chriſt both of them ſet downe in this verſe, ſome adherent circumſtances there are; asthe deſcription of the woman by her ſexe, and countrie in the next verſe. And her manner of importuning Chriſt, here and in S. Mathew, the manner this: it was with a crying tongue, ſhee cryed vntounto him: Math. 15.22. & with a low geſture downe to the ground, ſhe fell downe at his feet. Marc. 7.25. But of theſe, when wee come vntounto them in the Euangeliſts owne order. Meane while we wil conſider, who came to Chriſt, and why. For the perſon that came to Chriſt; it is ſaid here, that a certain Woman came vntounto him. The word (as wee heard) had loſt edge among his own people, and (here) he whetteth it among the Gentils. In Iewrie, where God was knowne, p. 38Chriſt could finde but few that would receiue the grace which he offered: here, in a land of darknes, and among the curſed Cananites, a Woman and Cananite, doth in a manner, euen compell him to giuegive the grace which hee offered not. And here, a Woman is oppoſed to Men: a Cananite to men in Iſrael: a curſed ſtock to a holy ſeed: a whelp of Canaan to Abrahams Sonnes: no Scholar to great Diuines: one of no learning to learned men: and where none of the Phariſes wold follow Chriſt, ſhe, a ſimple Woman, could not bee driuen from him. Thus, the word that had turned edge in Iudea, got a ſharp edge here, being whetted vponupon a Cananite, which could not but be a ſhame to the whole land of Iewry, to the Doctors, and all the Rabbies there: Doct.and teacheth that God doth (often) confound the learned and wiſe by the weake and ignorant. Salomon ſends the p. 39ſluggard to ſchoole to a very homely Maſter, the induſtrous Piſmire. Prou. 6.6. & the Prophet Iſaias conuinteth and quite ſhameth the ignorance of Iſrael by greater knowledge in the Oxe & Aſſe; ſaying, the Oxe knoweth his owner, and the Aſſe his Maſters crib: but Iſrael doth not know, Gods people doth not conſider. Eſa. 1.3. ſo Chriſt, by the great Faith of the Centurion (out of Iſrael,) doth reproue the no faith, or the no ſuch Faith in Iſrael. Math. 8.10. alſo, by the mouths of Babes and ſucklings he ſtopt the mouth of the chief Prieſts and Scribes, who (for that) had great indignation at him. Matth 21.15.16. and thus God conuinceth the wiſe and ſtrong by weake and fooliſh things. Reaſons.1. Cor. 1.27. the reaſons. One reaſon may bee taken from God himſelfe, another from the Godly, and a third from thoſe great Ones, that are wealthy and learned, p. 40but neither godly, nor wiſe: the reaſon that concerneth God is, by ſuch meanes, to ſhew his power, and to extoll his praiſe; for, it pointeth, as with the finger, to God, as ſole Agent in eueryevery great and notable thing done, which (therefore) hee doth by ſimple and ſtrengthles inſtruments. So Gideon and the few with him, muſt diſcomfit the maine armie of Midian, but neither with ſword, nor weapon in hand, but onelyonly with blowing of trumpets and breaking of pitchers. Iudg. 7: 16.22. and the Apoſtles (ſome of them but ſimple Fiſhermen) yet with the ſword of the Spirit (which is the word of God) in their mouthes, were able and did caſt downe all the wiſdom of the world that reſiſted them. Now, in this and the like who hath the glorie? can the weake hand of the means, rather, ſhall not the ſtrong arme of the Lord hauehave it? Secondly, and in p. 41reſpect of the godly, this ſerueth to teach them, that that ſtrength, by which they doe great things (beeing themſelues weake perſons, is not theirs by any entaile to nature; but by power from aboue, and ſo it excludeth all reioycing in fleſh, or of fleſh in Gods preſence. 1 Cor. 1.29. Thirdly, for great ones and wiſe, but not godly; when they are put downe by ignorant perſons and ſimple in the world, but wiſe in God; it is to prouoke them, as God did the Iewes by the Heathen. Rom. 11.11. at leaſt, it cannot but make them aſhamed before God and the world, when they whom thy condemne for ſuch fooles, may, nay muſt touch them.

An admonition to Chriſtians in title, not to loſe all ſhame, Ʋſe 1.when ſuch examples ſhould prouoke them, as we ſee in this woman a Cananite, and in ſuch, rather, then loſe al edge, let vsus whet p. 42vponupon ſuch grinde ſtones: if praiſe come out of the mouths of babes, if, in them, God hath ordained ſtrength, Pſal. 8.2. Matt. 21.16, Let the elder men, for ſhame, come to Church to perfit his praiſe: for, in all liklihood, they are nearer the graue then they, and ſo in all reaſon, nearer to God or to the Deuill. If children can giuegive an accompt of their Faith; it muſt needs ſhame them, that are paſt children, not to can to doe it. More yeares ſhould hauehave more knowledge, & riper iudgement, if the Woman be more religious then the Man, it ſhould make him to runne: & where the ſimple in knowledge can ſay more then the learned, it ſhould make them to bluſh. To ſpeake particularly, and more diſtinctly: they that ſcorne to bee Catechiſed as children, and yet hauehave as much or greater neede; ſhould at leaſt, be in place, when children and youths anſwere the p. 43Catechiſme, that, with ſhame, they may ſee their great ignorance and amend it. In other affaires, wee can, ſay to our Seruants; can a little child doe this, and cannot you? and why not ſo in the affaires of religion? but wee keepe no ſhame for ſuch matte S. Young men are aſhamed to bee behinde others in impudencie, and not before them in vanitie: (a ſhame taught in Satans ſchoole, who doth rent the wardſhip of ſuch for the pleaſures of ſinne:) and yet are not aſhamed to come after eueryevery meane Chriſtian in goodnes.

But this Womans forwardnes to Chriſt (hauing no guide to him, Vſe 2.that we reade of in a vertuous Husband liuing) doth reproue many backward women (beſides men) in theſe dayes, who profeſſing Chriſt, and hauing Guides, follow, (as Herod did the Wiſemen to Chriſt) neuer a whit. Mat. 2.7.8. Some women turne p. 44their husbands edge, & become manifeſt rubbes in their way to the marke of godlines; and ſuch was the new maried Woman in the Goſpel, of whom, hee (that was bidden to the great ſupper) ſaid: I hauehave maried a Wife, therefore I cannot come. Luc. 14.20. But ſome women would come, and cannot, their world-following husbands keeping them from Church, as in ward, from Chriſt. I would aduiſe ſuch husbands to ſtirre vp themſelues by ſo good an example in this holy woman, and to ſet it as a prick in their ſides, but they wil not be gotten, in the afternoones of the Sabbath, to come to Catechiſings and preaching: as ſoon you ſhall catch a Hare with a Taber, as perſwade them.

The reaſon why this Woman came to Chriſt, followeth in two occaſions of her comming to him.

p. 45Whoſe young daughter had an vncleane Spirit:

OR, as S. Matthew read's out of the Womans owne ſpeach to Chriſt: was grieuouſly vexed with a Deuill. Matth. 15.22. This is another occaſion (as it were legge) of the Womans comming to Chriſt, and (conſequently) an impelling occaſion of the conference had with him, and this made her to come readily, and running to him. Here, a ſharp aſſault was made vponupon her Faith: who, being but lately (it would ſeeme) conuerted from Paganiſme to religion, had ſo ill a welcome to God, as to hauehave a Deuill throwne into her Daughter: yet the ſhield of Faith in her right hand warded off the temptation; and ſhe neither laid blame vponupon the holy Faith, vntounto which ſhe was conuerted, nor repented of the change, followed with ſo p. 46grieuous an affliction. Many would (in ſuch a caſe) hauehave thought they had made but a bad change of their old religion, thus to bee welcomed by the Deuill, in a new: but her Faith (which was an occaſion, in her, of this conference) would not permit her ſo to miſtake; rather it driues her to the throne of merciemercy, with an implicit confeſſion of her little worth in any thing: for Matth. 15.22 with the voice of a crying ſupplication, ſhe ſaid: hauehave mercy vponupon Mee, O Lord. Surely it was no light affliction, and it could not but be ſtrange newes to a woman, and that woman a Cananite, to hauehave a kinde of hell in her houſe, or a deuil at home in a daughter ſo deare vntounto her. For, what might ſhe think, but that God had caſt her off, who thus had caſt the Deuill into her Daughter? yet ſhee bore all quietly (as we heard) and, in her faith (attended p. 47with hope,) went boldly to Chriſt for helpe. Doct. 1.From hence we are taught that the nature of Faith is to follow Chriſt vnderunder any croſſe. So the Prophet in trouble gaue not ouer, but took ſurer hold, faſtning vponupon God for deliuerance, to whom he directed the eye of his ſoule. Pſal. 25.1.2. at another time, in ſome great trouble of minde, and queſtion of life, hee commended into the hand of his ſupreme Lord, the ſpirit, which God had redeemed: Pſal. 31.5. and ſo, went not from God in that croſſe but, by its approach, drew nearer vntounto him. Herevpon, Chriſt inuiteth ſinners, that are preſſed downe with the weight of their corruption, to come to him. Matth. 11.28. by Faith Peter ſpeakes for himſelfe, and all his fellow-Diſciples that they had forſaken all to follow Chriſt. Matth. 19.27. that is, that to be with him, they ſtuck at nothing, p. 48and by like Faith, he could boldly ſay that he would follow him into priſon and vntounto death. Luc. 22.33. Saint Paul (being faithfull) was ſo well prouided againſt troubles that might come, (all which hee receiued vponupon the ſhield of his aſſurance in Gods promiſe) that hee was reſolued that none of them (euen vntounto death) ſhould ſeparate him from the louelove of Chriſt. Rom. 8.35.38. Thoſe witneſſes (alſo) of Chriſt, ſpoken of by the Author to the Hebrewes (of whom wee hauehave a large Role in the 11. Chapter of that Epiſtle) were (all of them) faithfull men and women; and therefore, hauing pitched vponupon Chriſt, no terrors of deathcould take them off. Hebr. 11.35.36.37.38. ſo certain it is that no croſſe of troubles can beate the faithfull from Chriſt. Reaſ.The reaſ…ns: Faith is our eye into heauen, the ſpirituall eye, where with we ſee thoſe innumerable pleaſures p. 49which are at Gods right hand: the leaſt whereof, laid in balance with all the glorie on earth, is as a Kings crowne to a ſ…pter of reed: for the heauieſt afflictions of this life, ſ…iled but light in the heauenly dialect, are as nothing to that farre more exceeding and eternall weight of glorie that they worke for vsus in an euer enduring kingdome, 2 Cor. 4.17. our worke here, (not worth a ſtraw,) is paid with gold. And who knowing this (and the faithfull know it) will ſticke at any hardneſſe, to hauehave ſo rich a reward for ſo ſmall labour. Secondly, where faith is, all troubles are ſwallowed vp in victorie: for, faith is the victorie that ouer commeth the world, that is, whatſoeuer troubles are in the world, 1 Iohn 5.4. Now, where no troubles are of force, what ſhall force any withdrawing in that kinde? Thirdly, faith is the ring of our contract with p. 50Chriſt, the chiefeſt of ten thouſand, Cant. 5.10. and what faithfull ſoule ſo contracted, will deſire to be looſed againe, and not rather long for the mariage day? Philip. 1.23 A good mariage would not bee broken… for any thing: and ſhould any troubles (then) breake betweene Chriſtians and ſuch an husband? and, if they ſhould not, they ſhall not in thoſe that are Chriſtians indeed. S. Paul a notable Chriſtian, and chiefe Apoſtle, would not (as we heard) to die for it, make the mariage void that the ſpirit had made betweene Chriſt and him, Rom 8.38. Acts 20.24. & 21.13.

The vſe reproueth thoſe, Ʋſe 1.as perſons of no faith, who are readie to caſt off Chriſt for eueryevery croſſe. If you would know an hypocrite, looke in the face of him that is wearie of his profeſſion when a croſſe comes, and there you may hauehave him: the p. 51true beleeuer is as true cloth, that is, as cloth truely made, that will not ſhrinke in the wetting: the hypocrite pulls in at eueryevery ſh… wer; if a deare yeare come, the Goſpell ſhall heare of it: and then he talkes of the merry world, and when the maſſe was vp: for, then there was plē …y of all things. And this was the ſong in Ieremias daies, taken vp by a deſperate people, who (oppoſing the Prophet) deſperately ſaid: The word that thou haſt ſpoken in the name of the Lord, wee will not heare it of thee, Ier. 44.16. and why not? their reaſon was ſuch as theirs with vsus, who meaſure religion by the belly: ſo long (ſaid they) as we burnt incenſe to the Queen of heauen; wee had plentie of victualls, and ſaw no euill: but ſince we left off, wee hauehave wanted all things, Ʋ. 17.18. This woman endured a greater matter than ſome reſtraint of victualls: yet did ſhe not miſlike her p. 52profeſſion for it, but for it pinned faſter vponupon Chriſt: and, they who hauehave ſeene him that is inviſible, Heb. 11.27. will doe no leſſe. The meſſenger whom Iehoram ſent to Eli…ha, wanting this eie-ſight, ſaid: Behold this euill is of the Lord, what ſhould I wait on the Lord any longer, 2 King. 6.33. Hee ſhould hauehave charged the ſinne of that age, but he fooliſhly charged God: ſo too many in theſe daies, wherein ſinne is at full age, when any iudgement is iuſtly executed by famine, peſtilence, or otherwaies, blame God, or religion, but ſparingly, (if at any time,) their ſinnes, the true cauſes of all plagues that come. From all this we may conclude, that what ſoeuer the dearth of other things is, the dearth of faith is graeat.

The ſecond vſe is for examination: where, wee ſhall finde the true Chriſtian, Vſe 2.if wee ſeeke him in his conſtant adhering to Chriſt, notwithſtanding the many p. 53troubles that may ariſe for his ſake. This is the ſeed ſowen in good ground which abides with patience, notwithſtanding the iniurie of the winter, Luke 8.15. ſo doth not that that is ſowen vponupon ſtones: for; in the day of tentation, it goes away, Ʋ. 13. The other growes into a blade, and comes vntounto fruit: this for want of rooting, withers away, Matth. 13.6. if it ſcape the winter, the Summers-Sunne ſtrikes it dead: ſuch are the faithfull and vnbeleeuers: They that receiue Chriſt in an honeſt heart, will keepe him, come what troubles can: but they that otherwaies receiue him, and in no deepe earth; that is, good ground; when perſecution comes, on when preferment is toward, they are gone: ſo Demas could tarry no longer with S. Paul than the world would giuegive leaue, which he embraced, as in both armes, 2 Tim. 4.10. They that hold p. 54Chriſt in true affection, will follow him, whither ſo euer hee goes, Matth 8.19. neither the winter of Satan, nor the Summers of the flattering world ſhall ſtirre them: any thing ſhall thoſe who will keepe their Summer, but not their winter with him. It is eaſie for men to bee doing while nothing is againſt them: but, if that winde blowe cold, they that profeſſe but in the warme Goſpell, will, when the winter is upon it, preſently giuegive ouer.

But this woman fet ouer by troubles, Doct. 2comes to Chriſt; the winde blowes her to him: and this teacheth that afflictions are profitable teachers. Manaſſeh, the ſtrangeſt Conuert, and greateſt ſinner that we reade of, learned that in the ſchoole of the croſſe, being bound in chaines and fetters vnderunder Aſhur, which the magnificence of a kingdome could not teach him: for, being p. 55in tribulation (ſaith the text) he humbled himſelfe greatly before the God of his fathers, prayed heartily vntounto him: and after his returne to Ieruſalem, made a worthy reformation, 2 Chr. 33.12, 13, 14, 15, 16. When Ionah lay in the center of the ſea, ſhut vp in a whales belly, hee receiued that true knowledge of himſelfe, which (before hee was ſo cooped vp) he ſought not after, Ion. 2.8. & 3.2.3. The people that cared not for God in their good da…es, in their bad of troubles, made many errands to him: it is ſaid, when his chaſtening was vponupon them, that they powred out a prayer, or were plentifull in praying to him, Eſa 26.16. & ſo in trouble better than out. Hereupon the prophet confeſſeth, that it was good for him that he was afflicted, giuing this for reaſon; becauſe that through affliction and trouble, hee was made a good ſcholler, p. 56proceeding to a good degree in Gods teſtimonies, Pſal. 119.71. and indeed, trouble is one of thoſe ſeruants, whom the feaſtmaker in the Goſpel ſent to compell his Gheſts to come to his great Supper, Luke 14.23. It was that, that made the prodigall to looke home, after he had beene long from his father in a farre country of ſinne, Luke 15.17. and it was that, that made Saul in his iourny againſt Chriſt, (after hee was ſtricken downe by a light from heauen) to humble himſelfe vntounto him whomhe perſecuted, and with a trembling all ouer, to ſay: Lord what wilt thou that I doe? Act. 9.3, 4, 5, 6. And thus afflictions are good ſchoolemaſters; Reaſons.the reaſons. We are all (naturally) full of the dregges and lees of ſinne, which by afflictions, as by powring out, muſt be taken from vsus, Zeph. 1.12 theſe are the fire to burne out the droſſe of the naturall man: p. 57And theſe bring vsus, as miſerie did the prodigall, to a ſight of our ſelues, Luke 15.17. Iob. 33.16.18. Gen. 42.21 alſo theſe make vsus pray in words of fire, Hoſ. 17.14. Pſal. 107.4, 5.10.18.26. where otherwaies, wee would either not pray as Atheiſts, or as hypocrits, coldly, and but for faſhion only, Pſal. 14.4. for in proſperitie, we goe from God, but when hee hides his face, wee ſeeke him diligently, Hoſ. 5.15. afflictions (fur ther) containe vsus in obedience to God, and keepe vsus in, as with a hedge, that wee breake not out, as vnruly cattell that wander from their paſture, Hoſ. 2.6. they draw vsus from the louelove of the world, which would robbe vsus of the louelove of God, 2 Sam. 19.34, 35. 1. Iohn 2.15. or as a ſtorme at ſea, they make vsus to wiſh to bee in our hauen, Pſal. 107.26, 27, 30. and iudge is with the rod here, that hence wee bee not iudged to hell, 1. p. 58Cor. 11.32. thus, from the effects of good offices done vsus by our troubles; it is euident that they are good & profitable Monitors. Secondly, if we conſider the eſſiciencie of them, they are good; for, they are of God, and come by his will: therefore the Apoſtle ſaith: All that will liue godly in Chriſt, ſhall ſuffer perſecution, 2 Tim. 3.12. hee ſaith all, excluding none, and making a neceſſitie of it, hee ſaith, ſhall: and would ſay neither, if afflictions were not of God: for, what euill in the Citie, (the Prophet meanes the euills of aduerſitie,) and the Lord hath not done it? Am. 3.6. Thirdly, the end of afflictions, (and the end makes all;) proues them to be good: for they are the puttings of vsus from our ſloathfulneſſe to God; and where wee would caſt our ſelues, (as the poſſeſſed in the Goſpell) into the ſire, and ſometimes into the water, to deſtroy p. 59our ſelues, Marke 9.22. Gods corrections in their ends (for, ſuch are they) ſtop vsus, and his louing croſſes ſaue vsus. Alſo the end why God ſends them is, by them to fit vsus, for the holie City, into which nothing entreth that is vncleane, Apoc. 21.27. and as the parching heate ripens the corne, ſo they prepare vsus for Gods ſaluation, that wee may goe into the barne, as a ſhocke of corn fully ripe, Iob 5.26. And are not all theſe good, the effects, the efficiencie, and the end of our troubles?

Are afflictions ſo good Techers? Vſe 1.it ſhould teach vsus to learn ſomwhat of ſuch Maſters, if God make vsus whole after ſome tiring ſickneſſe; by ſuch a correction remoued, wee ſhould reſol…e to ſin no more, to weet as wee did, that a worſe thing come not after. Ioh. 5.14. For, if God take away the croſſe of ſickeneſſe, ſhal we croſſe our ſaluation, by doubling p. 60our ſinnes, which, in the ſingle, can caſt into hell? if he reſtore to a land the yeares of corn, after ſome yeares of dearth in it, that land muſt, by ſuch a hard time, altered to fruitfulnes, learne, more to feare God, and leſſe to ſinne, then it did; It muſt not (therefore) play the wanton, with the abundance ſo giuen: for, ſo wee may periſh with the quailes in our mouthes. Pſal. 78.31. If God pay our debts; wee muſt not runne in farther by a riotous life: and if hee ſpare our bodies, wee muſt not deſtroy our ſoules, his louing correction ſhould make vsus whole, not more ſinfull, if God remoue a plague, the plague of ſin ſhold goe with it: and if God ſpare vsus from death, we muſt not make a couenant with death: Eſa. 28.15. Nor ſinne againſt him, becauſe he beares with ſin in vsus: rather, we ſhould ſearch our wayes, and turne to the Lord. Lament. 3.40.

p. 61But are all troubles for the good of Gods children? Vſe 2.let Gods children (next) learne, not to be too much caſt downe with thoſe things that ſhould rather raiſe them. For, ſhall afflictions bee iudged euill, that do vsus ſo much good? or, if they were euill (as naturall men ſay) why doth S. Iames wiſh vsus to count it all ioy to fall into them? Indeed, to be fed with the bread of teares, and to bee ſo ſick, and ſo to languiſh, that the ſoule abhorreth all manner of meat. Pſal. 107.18. What taſte can it hauehave in the palate of fleſh? If wee meaſure things by the carnall line, it cannot. But the naturall man is no competent iudg in theſe matters: and that that is borne of fleſh is fleſh: for, what naturall man perceiueth the things of the ſpirit of God? 1 Cor. 2.14 therefore, wee muſt goe another way to worke, and meaſure by future things, not by preſent ſenſe. Hebr. p. 6212.11. The onelyonly fit Iudge is the ſpirituall man: which, (if it may be Iudge) will make vsus to reioyce in tribulation, and with Paul and Silas, in priſon. Act. 16.25. The wicked man in affliction like a dogge in a coard, doth nothing but houle, and bite the coard with his teeth; the godly man is patient in tribulation, becauſe of his hope, Rom. 12 12. takes all quietly and contentedly without murmuring, and without reaſoning; and, as a young bird in a cage, ſings ſweetely, and in the muſick of the holy Ghoſt, diuinely to God; where the other, like an old bird, is ſullen in his troubles, & beates himſelfe to death in them, without comfort for the preſent, or hope for the future:

Further, notwithſtanding that this Womans young daughter had an vncleane Spirit, that is, a deuill in her, with which ſhe was grieuouſly vexed, yet did ſhe not p. 63ſend, neither goe to the Idols of the land for help, or to the deuill in them, (though her country people ſo did:) but ſhe comes directly to Chriſt, her faith ſetting her in the way to him, and to no other. For religion (if right) knowes no other way. Where we (thirdly) learne that religion will not bee beholden to the Deuill for eaſe, in any trouble, Doct. 3.therfore Micaiah, a true Prophet of the Lord, would not humor the King (as the foure hundred falſe had done) to gaine his freedom by it. 1 King. 22.14. nor Daniel ſhut the window, which hee opened to the true God, in prayer, thrice a day, though he trie Maſterie with the hungrie Lions for it. Dan. 6.10. Nor his three godly companions, (the three faithfull Seruants of God, Shadrach, Meſhach, and Abednego) giuegive a knee to the golden Image that Nabuchodonezer had ſet vp in the plaine of Dura, though they p. 64ſhould bake for it in a firie ouen. Dan. 3.16.17.18. Nehemiah (that noble Leader) would not flie, (to the reproch of God and religion,) though to ſaue his life. Nehem. 6.11: And when Peter tooke Chriſt aſide in ſad counſel, perſwading him not to goe to Ieruſalem, where he was to ſuffer: did Chriſt thanke him for his great good will? rather did hee not tell him that he was a Satan vntounto him, that would offer, vponupon any reſpects in fleſh, to draw him from doing his fathers will, in giuing himſelfe an offering for ſinne. Matth. 16.21.22.23. the reoſons. Reaſ.It cannot bee without treachery, and wrong to religion: for, this were, for a ſubiect of Iehoua to turne Penſioner to Satan, and what ſubiect to a King, can hold intelligence with another King, his enemie, about affaires of State, and not bee traitor to him? Secondly, the Deuill is Gods enemie, and (if wee belong p. 65to God) ours. Now what good ſeruant will bee beholden to his Maſters enemie for the hauing of that, which (had) cannot but iuſtly diſpleaſe the Maſter? and can a Chriſtian ſeruant be beholden to the deuill by dependence, and not gri…ue his proper, all ſufficient Lord, from whom he departs by ſuch diſtruſt of his help, when he ſhould caſt himſelfe vp… … him wholly, & for allthings? Thirdly, Gods corrections are (al) for our good, and in louelove, to reclaime vsus from ſome way of ſin wherein wee walke diſpleaſingly to him, and can wee take way from him to the deuill, for auoiding (if ſo we could) ſo profitable diſcipline, and not greatly offend God? can a child runne out of his Fathers houſe to his Fathers enemie when he takes vp the rod, & not greatly diſpleaſe? or, wil it not prouoke him more, that he ſhould runne to an enemie to ſaue him from blowes neceſſarie? p. 66the application is eaſie: the vſe is next.

And that is for inſtruction, Vſe.teaching that they faile much in religion, who, if a tooth do but ake, muſt ſeek a charme for it, if ſome loſe any thing, the deuill, by a Witch, muſt bring it againe, or, if they be ſick, ſome wiſe man (that is, wizard) muſt bee dealt with for their health, if one deuill bewitch them, another muſt be hired (it is the deuils wages) to vnwitch them, as if one deuill ſhould be ſought vntounto to caſt out another, of ſuch we may truely ſay, that God is not in all their wayes. It was the ſinne of Saul, 1 Chr. 10.13. and of Ahaziah, 2 King. 1.2. two Kings, and two runne-awayes from God, that they leſt the path to him, and walked in by-paths to graues & deuils, and can men follow in ſuch an ill leading way, and not ſinne? the ſame may bee ſpoken of thoſe who (though ſecrete p. 67things belong to God, Deut. 29.29.) yet by a curious and o…erbold enquirie at the ſtarres, will force them to ſpeake where God will ſay nothing, is not this to go from the liuing to the dead? Eſa. 8.19. And do ſtarre-gazers better, and they that calculate natiuities? ſome are (indeede) more tolerable then ſome; but they hang all vponupon one ſtring; all are alike forbidden, as an abomination to God. D…nter. 18.10.11.12.13.15. For, here, a Prophet is oppoſed to a Witch, and all ſuch Witches children; God ſpeaking in the one, and the deuill whiſpering in the other, when God hath cloſed vp a thing with his ſeale of ſecretle, is it not impious curioſitie to offer to open it by an extraordinarie enquirie, & not at his mouth? ſuch arts deſerue to be ſacrificed wher books of ſuch arts were. Act. 19 19.

The other occaſion of the conference followeth.

p. 68Heard of him, came and fell at his feete.

THE further occaſion of this conference was the ſame that went of Chriſt, which this woman receiued, not as matter of talke, or of ordinarie newes, but as a word of Goſpell, or glad tidings, reflecting vponupon her ſelfe, and her miſerable young daughter. Therefore, ſhe heard with faith, came in haſte, & fell downe reuerently at Chriſts feet. For the firſt, which is her hearing of him; as it ſheweth that, in Gods diſpenſation, there are fit meanes for the drawing of his elect vntounto him, and that hearing is one: ſo it ſheweth (alſo) that this woman gaue her ſelfe into the hand of the meanes, for her comming to Chriſt: for, hauing heard; ſhe came without delay, and worſhipped. The ready way to Chriſt is to heare of him with confidence p. 69in his ſaluation, and this way the woman took vntounto him, hauing heard of him by the word of fame. For, ſhee had a ſurer word then this, in the winde of heauen that blew within, that is, ſhe heard outwardly (as many els did, who were neuer the better;) and ſhe heard inwardly, as fewels did; and who (then) with ſuch a Faith? ſhe had a taſte of the general promiſes of the word, and the ſpirit taught her the application; but by both meanes ſhe was brought to Chriſt. The meanes (here ſpoken of) is the report which ſhee heard, and ſo we ſee, that hearing is our rode to Chriſt, Doct. 1.this woman (firſt) heard of Chriſt, and (then) came vntounto him, and Chriſt himſelfe, where he ſpeaks of comming to him, ſaith: hee that commeth to me, and heareth my words; that is, he that, by way of hearing, cometh. Luc. 6.47. hearing (then) is the way; ſo, after that a certain p. 70woman had ſaid to Chriſt; bleſſed is the wombe that bare thee, he anſwered, ſaying; rather bleſſed are they that heare the word of God & keep it. Luc. 11.27 28. where hearing goes before keeping, & they that wold keep, muſt heare. But doth Chriſt denie that his Mother was bleſſed for bearing him of her bodie? I anſwer, he doth not: for, the word rather doth not implie an abſolute deniall, but a compariſon betweene leſſe and more, as if he had ſaid, I doe not ſay that ſhe is not bleſſed for bearing me on her bodie but I ſay, that ſhe was more bleſſed, and ſo are they that beare mee in the wombe of faith by good hearing: further, our Sauiour proueth ſome Iewes not to be of God, by this reaſon, that they will not heare Gods word: for he ſaith, they that are of God, heare Gods Word: and contrarily, that they are not of God, that heare it not, Iohn 8.47. p. 71A like argument is made by a fauourite of his, Saint Iohn, 1. Ioh. 4.6. and Salomon requireth in the houſe of God, and in thoſe that come vntounto it, a readineſſe to heare, Eccleſ. 4.17. So doth Dauid, the father of Salomon: and further ſaith in effect, that they are ſhut vp in a hard heart, that put off the day of hearing it, Pſal. 95.7. and the bleſſed Mother of Chriſt, (bleſſed for this,) laid vp the word in her heart, as in a ſafe Caſtle of keeping it, Luke 2.18, 19. this was the way to Chriſt in the old Teſtament, Deut. 4.1. & 5.1. Pro. 4.1. & 5 1. and is the way vntounto him, in the new, Apoc. 2.7. 11. 17. 29. Matth. 13.9.18. Reaſons,Therefore, God ſpake in the old Teſtament by his Prophets; and in the new, by his Sonne, Heb. 1.1. the reaſons; When wee are called to Chriſt, it is by a ſpeaking to vsus, and the obiect of ſpeech is, hearing, not ſight, Deut. 4.12. p. 72Secondly, there is no comming to Chriſt but by faith, as there is no comming to a towne but by the way, Iohn 7.37, 38. but no faith, (I meane of ordinarie generation) without the word; and that word muſt hauehave a hearer, Rom. 10.17. Thirdly, none come to Chriſt but his ſheepe: and no ſheepe of his, that hauehave not his caremarke: that is, who (as he ſaith himſelfe) heare not his voice, Iohn 10.27.

The vſe, Vſe 1.for inſtruction, teacheth that thoſe among vsus, come not to Chriſt, who decline the way, without which, there is no ordina…e comming to him: the recuſant Papiſt, and the bad Church-comming Proteſtant, who turne their faces, not toward the Eaſt, where the Sunne riſeth vponupon the Saints in holie aſſemblies, but toward the Weſt, where it ſetteth in darke ſuperſtition, and in the night of ignorance, p. 73are (both of them) out of their way to Chriſt: and (both of them) worſe than the three kinds of bad ground, all which receiued the ſeed, Matth, 13.7. which they will not, or but when they liſt themſelues. Some with Ieroboam thinke (whatſoeuer they ſay) that it is too farre to go to Ieruſalem, or too much to come to Church, morning and after-noone: and therefore, (with that guide to idolatrie) make calues at home, of wanton impediments from Gods houſe: but, O that they conſidered in heart, that whiles they thus follow the worlds way to vanitie, not the Church way to God, they are in a broad way to deſtruction, not in any way to Chriſt, and that God and they cannot meet in two ſo contrary wayes: then they would bee where they might bee ſure to meet him in the aſſemblie, Vſe 2.& not where (if God ſhould call them p. 74away in ſuch contempt) they are rather ſure to miſſe of him in his ſaluation. And, now, as they that will not heare (and may) are in no way to Chriſt: ſo they are out of the rode to him, who neither hauehave, nor care to hauehave a Preacher, their leading ſtarre to the Lord of life: for how can they heare without him? Rom. 10.14. And ſo (for a ſecond inſtruction) wee inferre, that it is a great want to want a Preacher in a congregation: but ſome feele not the want, and ſome ſlight it ſome ſay no matter for this preaching: they may as well ſay, no mater for comming to Chriſt … ſome thinke they hauehave too much of it. But can we hauehave too much of Gods bleſſing? and is not preaching a ſpeciall bleſſing of God, the ſame in a Pariſh that the Sunne is in the heauens? and can wee ſpare the Sun? therefore to wiſh (as ſome) that preaching were gone, were p. 75to wiſh wee had no Sun by day. But, to anſwere ſuch, I ſay that the vſe of a Preacher is more then of an Angell. I ſpeake a great word now; but it is a true word. For, the Apoſtle, Rom. 10.14. makes it impoſſible (vnderſtand impoſſible by an ordinary way) to be ſaued without a Preacher; but not ſo without an Angel.

This woman heard, and came to Chriſt: and I doubt not but with haſte, as the Shepherds did. Luc. 2.16. In the text there is no more but that, ſhe heard and came. Now what ſhe did for her ſelfe, and her daughter, that wee muſt do for our ſelues, when we know what is to be done (which we do by hearing) wee muſt not put off to d…e it. What the word commandeth muſt be heard with obedience, and be done preſently, this is the doctrine here, bi… ding to expedition in all Gods ſeruices. The Prophet ſaith, to p. 76day; neither giuing nor taking a longer time. Pſal 95.7. Ioel ſaith, now, and preſently, ſpeaking of a turning to God. Ioel. 2.12. Iſaias alſo exhorts a differring people (ſuch as wee are) to ſeek the Lord while he may be found; Eſa. 55.6. implying, that they may ſeek, and not finde him: as when they ſeek in their day, not his, or as Eſau ſought him with late repentance. Hebr. 12.17. & he was a good man of God, who delayed not time, but made haſte to keep Gods commandements. Pſal. 119.60. In this way wee muſt runne, v 32. ſaluting none that may ſtay vsus, as Chriſt ſaid to the ſeuentie in a caſe of like haſte. Luc. 10 4. Here, no acquaintance muſt ſtop our way, or vsus, and we muſt be feruent in ſpirit, ſeruing God. Rom. 12.11. For, they that are hote vponupon a thing, will not be long in doing it. The reaſons, Reaſons.we ſhall not (then) loſe our labour, for, our work is with the p. 77Lord, who loueth a cheerefull, that is, preſent giuer. 2 Cor. 9.7. on the contrarie, and when wee come off ſo heauily; what thanks for what we grudgingly for go? 1 Cor. 9 17. a readie minde commends the ſeruice: and if there be a willing minde, it is accepted. 2 Cor. 8.12. Secondly, the edge of a good mood is ſoone turned, if it ſtrike not vponupon the preſent occaſion; our metle is like yron: where if we ſtrike not while it is hote, what working vponupon it? and ſo what working of the minde to God, while we let it coole, by putting off to do ſeruice? Yet a little ſleepe, and yeta little ſlumber: and what will bee next, but deep ſecuritie, and no awaking? Pro. 6.10.11. and ſo; not fit to day, vnfitter to morrow. Beſides; there are many lets in our ſelues, and ſtoppes offered by others in our purpoſes of well-doing. The corruption of times, the baits of euill fellowſhip, p. 78the temptations of Satan, the courſe of this preſent world, lying wholly in wickednes, the cuſtome of ſinne, with the like rubbes to goodnes; all theſe offer to put ſhakles vponupon our feete, when wee ſet them in the way of Gods commandements; if (then) wee giuegive them the ſtart of the time againſt vsus by the ſinne of delay, what hope that cuer wee ſhall bee brought forward to any true purpoſe of amending our wayes, and our doings? Ier. 7.3. & 26.13. 3ly. occaſion (which is bald behinde) and the ſeaſons of time (once loſt) are not in our power, more then a bird which we hauehave let flie: and there is no calling in of time, when it is farre out and gone: therefore wiſe men will, and Chriſtians muſt redeem it by doing good while they may. Eph. 5.16. Gal. 6.10. He that obſerues the wind, ſhall not ſow. Eccleſ. 11.4. that is, he that puts off the ſeed time, for eueryevery chāge p. 79of weather or riſing of windes, ſhall loſe his hope, and ſo ſhall he, (and that of a better harueſt) that obſerues the winde of delay in things to be done preſently.

The vſe is for the reproofe of thoſe, who, Ʋſe 1.(hauing long heard of Chriſt) hauehave not (for all that) taken vp one foot toward him by repentance, in a new creature, rather who, like Antipodes to his ſaluation) goe contrary to him, not obſeruing any thing that hee hath commanded, or his word teacheth. To ſuch hee may ſay (as once to the obdurate Iewes;) yee will not come to Mee, that ye may liue: Ioh. 5 40. For as the bidden gheſts in the Goſpel, they abſent themſelues by carnall delayes. Luc. 14.18.19 20. or if they come, it ſhall bee when they can finde nothing els to do: & then, rather to catch, then to bee caught, as if they had loſt their right eare with Malcus. Luc. 22.50. Their Adders care will not p. 80be charmed with any perſwaſion to obedience. Pſal. 58.4.5. they rather go to ſee then to heare. Matth. 11.8. and if they make any haſte, they make no good ſpeede. Peter and the other Diſciple ranne to Chriſt, whom yet they thought to bee dead in the graue. Ioh. 20.4 and ſhall Chriſtians make no haſte (a ſigne of no good will) to him; whom they know to bee aliue in his word, and gloriouſly liuing in heauen? but, in ſuch matters, men ſtraine courteſie, their betters ſhall go before; in other matters, none ſhall hauehave the ſtart of them, their betters or equals.

But, Vſe 2.muſt there be no putting off in Gods ſcruices? then, our repentance (which is a ſeruice of God) muſt be ſpeedy. And here, we muſt follow and do after the counſel that the Angell gaue to Lot: it was to flie, for his life. Gen. 19 17. it concernes vsus more: for, not our bodily life, but life of p. 81ſoule and body is that which wee muſt looke vntounto in our flight to repentance; where, wee muſt make ſpeede, and not put off to get an eiectione firmae againſt Intruders vponupon the Lords inheritance in vsus: that is, againſt ſinne and Satan, the ſtrong men that hauehave ſo long kept the palace. Luc. 11.21. we loſe no opportunitie when wee would graft, or ſow, or ſtock vp, and ſhall wee loſe thoſe ſweete opportunities of time which God hath giuen into our hands for the ſtocking vp of ſinne, and the grafting of good things, which (after) may grow in vsus to trees of righteouſnes? ſhall wee not ſow grace in the ſpring of youth, when the time is, but put off to the reape-time of ſickeneſſe before death, when time ſhall bee no more? our Sauiour biddes vsus to ſtriue to enter, while the gate of heauen hath ſome (though a ſtraite) paſſage; and is ſomewhat open, p. 82though not wide-open. Luc. 13.24. and therefore not to tarie till it bee altogether ſhut vp with theſe words; depart ye workers of iniquitie. v. 27. let vsus (then) with a ſpeedy hand graft the word in our hearts, ſow ſeeds of grace in our liues, and hauehave the inſtruments of ſtocking vp ready, that no root of bitternes ſpring vp to trouble vsus. Hebr. 12.15. of ten virgins, fiue were called fooliſh for neglecting time. Matth 25.1.10.11. let vsus (therefore) walke circumſpectly as wiſe, not as thoſe fooles, that knew not their time. Eph. 5.15. Coloſſ. 4.5.

The occaſion of the conference, (that which was in the Woman her ſelfe) followeth in two things; as, in what ſhe did, and what ſhe ſaid.

p. 83And fell at his feet; the woman was a Greeke, a Syrophenician, &c.

THis woman being come, and hauing entred the preſence, ſhe deliuered her petition, lower than vponupon the knee, to Chriſt: for, ſhe fell at his feet, and with a crying tongue beſought him to be good to her in her daughter, or to ſhew mercy to two in one. Queſt. But was ſhe an Iſraelite, one brought vp with Moſes, or taught in the Law, that did this? Anſw. It followeth, ſhee was a Greeke, a Syrophenician by nation: that is, as hath beene ſaid, a ſtranger in that regard: by Greeke the Euangeliſt meanes a Barbarian in reſpect of Iſrael, as Gal. 3.28. not borne in Greece, properly taken (for ſhe could not be a Syrian, and ſo) but in Phenice of Syria: and by a common receiued p. 84name, a Cananite, as Matthew writes: if ſhee had beene bred in religion, it had not been ſo ſtrange, as it was ſtrange for a Cananite to ſhew ſuch a faith: one effect whereof is here ſhewed in the humble geſture ſhee vſed, comming to Chriſt: for, ſhe fell at his feet, ſo low ſhe was, ſo humbly ſhe came vntounto him, which teacheth, Doctr.that they who come in nature of Petitioners to God, muſt come humbly to him, as vponupon both knees: when wee come to worſhip before his face, we muſt kneele before the Lord our maker, Pſal. 95.6. the godlie will enter with reuerence. Dauid was vncouered before the Arke, 2 Sam. 6.20. and men (like Dauid) will be bare headed ſpeaking to God. In this matter the Publican (to ſhew a deiected minde) ſtood afarre off, Luke 18.13. where the Phariſe (not humbled) pearched higher. Ezechiel, (prophecying) fell p. 85downe vponupon his face, Ezek. 11.13. ſo did the foure and twentie Elders in heauen, Apoc. 4.10. & 5.8. a preſident for vsus on earth. The reaſons; Reaſons.In ſuch the heart muſt be humbled, 1 Chr. 17, 16, 17, 18.19. and where that goes low, the bodie cannot but goe low with it, it being the mouing wheele of the bodie, and of the whole man, where it bends, the knee will bend, and both fall downe, and we vponupon both. Secondly, he is worthie: for, (as the foure and twentie Elders ſaid) Apoc. 4.11. hee made knees and all: and can wee giuegive him leſſe than his owne? Chriſt (therefore) fell on his face, Matth. 26.39. or as Marke reades, fell on the ground, when hee prayed, Marke 14.35. Chriſt gaue ſo much to his Father: and ſhall we giuegive leſſe? or, if wee fall vponupon the knee to a mortall Prince, ſhall wee not fall downe flat before the Lord p. 86that made vsus?

The vſe is for taxation of ſome proud, Vſeand vnciuill beggers in Gods houſe, who pray ſitting, and couered: to whom I ſay (as one once well ſaid) if euerie knee were of gold, it could not be too good to be giuen to him (euen vntounto the duſt of the ground) who filleth this houſe. Wee will not ſpeake to a great man, and our hats on; how dare we (then) be couered, ſpeaking in prayer to the great God, if we had him in any reuerence, the knees would doe reuerence that come before him: therefore, of Saint Iames it is written, that his knees became hard as a Camels hoofe, with often and long kneeling in prayer: but it may be written of ſome in the booke of their ſhame, that their tender knees cannot endure to touch the hard ground, when they ſhould bow downe to pray: if they vncouer the head, that's all: they p. 87neither fall on their faces, nor downe on their knees in worſhiping. I ſpeake of thoſe that are young, and hauehave able bodies: for, all are not ſuch: and they that be not, may ſtand vp, which is a fit geſture in prayer; and vſed by the godly Patriarchs Iſaac, Iacob, and others: the Phariſe ſtood praying, and is not reproued for that, Luke 18.11. and ſo did the Publicane, who went home iuſtified more than hee, 13.14. But the humbler the heart is, the lower will the bodie goe in prayer: therefore, (in ſigne of humilitie) children aske bleſſing vponupon their knees: we are not worthie to gather vp thoſe crummes of grace that fall from our Lords table: and are wee too good to aske them on our knees, and bare headed? Indeed, God requireth the heart: the knee doth litle ſeruice, and the hat off, as litle reuerence: yet as out of the abundance of the p. 88heart, the mouth ſpeaketh, Matth. 12.34. So from an humble heart proceeds the humbling of the bodie, the humble bending of the knees, and our humble vncouering before that Arke of preſence at Church. Hypocrits are prodigall enough this way, in their double diligence, and Iudas kiſſe, but all that which they doe with ſuch an outwardneſſe, and farre from the heart, hauehave no thanks from God: but where Chriſtians doe as much vnderunder, as they ouer, it argueth, (ſaue where neceſſitie giues the Law) a proud and vnhumbled ſoule.

So much for that the woman did, what ſhe ſaid, followeth.

p. 89She beſought him: Or according to S. Matthew, Cried vntounto him.

IN theſe words, wee hauehave the manner of this womans petition, and in the words following, the matter; for the manner ſhe beſought Chriſt, not coldly, but by crying vntounto him. Chriſt called not to her; She cried to him: ſo ſtrōgly did her faith work. Common beggers when they would hauehave an almes, will cry for it: but this cry was of an other nature, & ſtirred vp another way: euen, by the renewing of the holy Ghoſt, ſhed on her abundantly or richly through Chriſt, Tit. 3.5, 6. and this made her to crie in the Spirit, Doct.as well as with tongue and voice. By this meanes, ſhee was ſtrong in faith, & ſtrong in prayer: and ſo wee learne that powerfull faith cauſeth powerfull p. 90prayer. Iacob was a man of ſingular faith; therefore hee made ſtrong and preualent prayer, Gen. 32.26.28. Moſes one that ſaw God face to face, was a great beleeuer: and he alſo is ſaid, to make crying prayer, when no voice was heard, Exod. 14.15. Hanna (likewiſe) prayed with a troubled ſpirit, but in no voice of words; her faith ſpake, her tongue ſaid nothing, 1 Sam. 1.12.13. and the Prophet that had within a fire of faith, brake forth into a flame of words; he beleeued, and (therefore) could not but ſpeake, Pſal. 116.10. Ichoſaphet prayed powerfully; his faith had made him a good Oratour, 2 Chr. 20.6, 7, 8, 9, 12. Daniel in the captiuitie, was not behinde him: his feruent faith gaue him a hot breath in prayer, Dan. 9.2, 3, 5, 19. and zealous prayer (ſuch as Elijah made) is called by S. Iames the prayer of faith, Iam. 5.15.17, p. 9118. the reaſons. Reaſons,Prayer is a fruit that groweth vponupon the ſtalke of faith, called therefore (as was ſaid) the prayer of faith: and therefore what the tree of it is, ſuch is the fruit, of more or leſſe earſtneſſe, as wee more or leſſe beleeue. Therefore, as our faith is, ſo are our prayers; warme faith, hot prayer; litle faith, ſmall prayer; no faith, no prayer: they increaſe or decay together. Secondly, they that hauehave faith with power, are more ſpirit than fleſh: which none are, but they that hauehave the ſpirit in a good meaſure, which is the ſpirit of grace, and of ſupplications, Zechar. 12.10. and then how can they but make ſtrong prayer, that hauehave the ſpirit of prayer? all that hauehave faith with power, hauehave this power: and (therefore) powerfull faith, powerfull prayer: for this faith is reſembled to fire, and vntounto life: the greater fire, the greater heat; the more p. 92of life, the ſtronger motion.

The vſe is for the right triall of our faith: Vſewhere we may iudge of it by our prayers; they that pray coldly, hauehave but a weake faith or ſmall fire within: but they that (otherwaies) are of great faith, runne a ſpirituall deſcant (with Daniel) in their prayers, Dan. 9.19. their heart is prepared; and they are not as the dull and ſloathfull in their deuotions, that need a rowſing vp. The Prophet Dauid in his one and fiftie penitentiall Pſalme did often change words: it was not to ſhew his eloquence, but to teſtifie, as his great fault, ſo his great faith: which he ſhewed by toſſing this way and that: or, (as (a ſicke man in bed) from one ſide to another, Pſal. 51.1.2.7.9.10, 11, 12. ſo Gods children in diſtreſſe: as they hauehave faith to beleeue, ſo they change phraſe in their complainings: otherwaies, with Baals Prieſts, p. 93though wee put neuer ſo much wood about the Altar of our prayers, no fire from heauen falling vponupon them, wee may crie loud enough and long enough, and hauehave no anſwere, more then they had. 1 King. 18.23.26.29. But if we hauehave faith; we will pray with Elijahs Spirit, and not coldly, by putting wood, where no fire will take. v. 36 38. For, the Spirit (if we hauehave it) will, by our faith, put fire vntounto our words, & make them to ſmoke into heauen, and this is to pray as Elijah did, whoſe ſacrifice God kindled from aboue. Hence appeareth (that they want faith, who onelyonly out of cuſtom) ſalute God in their formall prayers; where, they poure out great Hypocriſie, but no prayer in Spirit & truth; and thus, they giuegive God the time of the day in ſome cold good morrow, who bid him be gone all day after: and, at night, when they ſhould make him the keeper p. 94of the houſe, they doe not once ſpeake vntounto him in prayer, to be neare, by driuing away all euils that may hurt, in caſe of his abſence from their help and protection.

Somuch for the manner, the matter of the Woman petition followeth, out of Matt. 15.22. in the combat it ſelf, or the iſſue. v. 28.

Saying, hauehave merciemercy on Mee ô Lord, thou Sonne of Dauid.

THIS is the matter of this Womans petition: and now the Combat beginnes betweene Chriſt and her, at the weapon of her Faith. In this fight ſhe makes diuers requeſts, and receiues ſundrie repulſes, the repulſes were three; and in thoſe three ſhe warded off three very ſore venies offered againſt her Faith, the ſhield of proofe againſt them. The requeſts were either her p. 95owne, v. 22.25.27. or of the diſciples for her. v. 23. The firſt of the requeſts, which was her owne, is in the words now read. Wherein wee hauehave the grace ſhe begged, and the perſons; the one, for whom; and the other from whom. The grace ſhe begged was the grace of merciemercy: deſiring Chriſt, in merciemercy, to pitie her that could deſerue nothing. And ſo, ſhe beginnes well, and at the right end, waighing anchore in a ſafe road. Papiſts caſt it on the ſand of their deſeruings: but ſhe ſends all away, ſaue Gods goodnes to his humble hand-maid. In all Canaan there was not ſuch an other (and how many in Iſrael?) yet the whole of her requeſt was merciemercy; and that Chriſt would ſhew his mercy to a miſerable ſinner, Doct.from hence the doctrine is, that whatſoeuer wee hauehave, or can ask of God is out of merciemercy. So, Iacob, praying to God to be deliuered from the hand of Eſau, p. 96his bloodie brother, prayeth out of his merciemercy, for ſuch a deliuerance: confeſſing, in true humilitie, that hee deſerued no ſuch thing. Gen. 32.10. Alſo the thouſands of the Louers of God, he is ſaid to reſpect by ſhewing his merciemercy to them, and no otherwayes. Exod 20 6. Dauid (further) craueth of God that hee would waſh his ſin (that which he was ſo ſick of) in many mercies, as it were waters. His ſinne was great (and he knew it) and therefore ſpeaks of a thorow waſhing for it. Pſal. 51.2. Ieremie ſaith, it is the Lords merciemercy that we are not conſumed in our ſins. Lam. 3.22. ſtill then, the finger is vponupon merciemercy. Zacharie (likewiſe) ſpeaking of that ſpring of day from heauen, (Chriſt, the true Light) that viſited vsus, ſaith, that the tender merciemercy of the Father ſent him. Luc. 1.78 Here vponupon the Elect are called Veſſels of mercy, Rom. 9.23. The Redeemed of the p. 97Lord, the redeemed by mercy. Eph. 1.7. and Paul, called to Chriſt, called in merciemercy. 1 Tim. 1.13. our begetting a new is through Gods abundant mercy, 1 Pet. 1.3. & our life after death, the riches of his merciemercy through ſeſus Chriſt our Lord. Rom. 6.23. and ſo, all is out of merciemercy, Reaſons.The reaſons, by nature, wee are the children of wrath, Eph. 2.3. enemies to God, Rom. 5.10. our imaginations only euill, Gen. 6.5. our wiſdom (ſimply) death, Rom. 8.6. and we to eueryevery good work reprobate. Tit. 1.16. This is our naturall ſtate: and, in this, what plea can ſerue but of merciemercy? alſo, herein, what could induce God to do vsus good, but a minde of merciemercy? Secondly, in many things we offend al, Iam, 3, 2. nay in the beſt that the beſt do, much may bee found amiſſe, as comming from them: and is not the pardon of offences, a worke of merciemercy and, what but merciemercy can p. 98amend what is amiſſe? and, for our good; we may ſay of it all, as Iacob of all his wealth: God hath had merciemercy on Me, therfor I hauehave all this. Gen. 33.11. and, if all bee of grace, merit is ſhut out, and merciemercy muſt enter; which is the firſt part, and all of all our true welfare. Pſ. 32.1.2. & 145.9.

One vſe of this is to keep God vp in all wee receiue, and hauehave: thas is, in all them to maintaine his glorie, that wee liue, it is his merciemercy: and his merciemercy that the ground doth not ſwallow vsus, nor the heauens ouer vsus, fall downe vponupon vsus. We hauehave not a morſel of bread but by his gift, Matth. 6.11. nor garment to put on, but what we hauehave from the wardrobe of his ſufficiencie. That we are ſaued it is his merciemercy, and his tender merciemercy that wee fall not (preſently) into hell. And (ſurely) whoſoeuer vſeth any of his good bleſſings, and doth not thus reckon for thē, is a theef of p. 99them; and ſo is hee that enters otherwayes then by this dore, into them. Which would bee remembred of all; chiefely of the richer ſort of people, who are apteſt to forget God at their full tables, and when their heaps riſe. And (therefore) to ſuch I ſay, are your barnes full? Gods merciemercy hath filled them. Or hauehave you much? His bleſſing vponupon your basket, hath cauſed that increaſe, it is his entire gift; let it not pay tole, by taking any praiſe thereof to your ſelues. If he hauehave let out his vineyard vntounto you, giuegive him of his owne fruits, freely. GiueGive to his poore, and (willingly) to charitable deeds. If you lay them not out ſo, or onelyonly vponupon your owne luſts, not his merciemercy, but his iuſtice hath giuen them, if you further not his glorie by them, you ſhall anſwere for them to the vttermoſt farthing. But your accompt for his louelove-tokens will bee farre greater, as p. 100they be farre better. If God hauehave giuen you his Goſpel (one of his beſt gifts) and you deſpiſe the gift, as inferiour to the peeble of we…th, you diſcredit his wiſdom, and (in one of his beſt louelove-tokens) his beſt good will: and ſo giuegive him not the glorie of his owne, but for glorie, ſhamefull contempt, which reflecteth vponupon thoſe, who, both vilifie the Iewell, and the casket that keepes it; that is both the Goſpell it ſelfe, & the able Miniſter of it.

Popiſh arrogance is here in the ſecond place, Vſe 2.reproued, which will hold in no tenure, but of merit, if a Papiſt do a good work God muſt bee beholden to him for it, if not altogether, yet ſome way. But how was Dauid and other Saints ignorant of this; who (though they had beene painefull worke-men in the law) yet diſclaming, or not ſetting any price vponupon their beſt deeds, gaue vp all to God, (the beſt of all) as p. 101not worthy to pay any debt, or to go in the reckning, when God ſhould take vntounto him his iudgements? Pſal 51.1. & 123.3. & 143.2. All the ſtrings of their inſtrument are tuned to merciemercy, when they ſpeak to God againſt their ſinnes, or for grace. For, Dauid is ſtill harping vponupon this ſtring: and the beſt of Saints giuegive themſelues loſt in the law, when the queſtion is of their obligation vntounto workes. Pſal. 130.3 in this caſe, their appeale is wholly and altogether to court of chancerie from the common place of deeds. MercieMercy is all their plea, and the righteouſnes of Chriſt, the robe with which they are couered. By it we enter (as the wiſe) with our lamps burning: Matth. 25.10. without it (as the fooliſh in that order of virgins) we may ſtand long enough, and crie loud enough, as that; this wee hauehave done, and that we hauehave done, & get no entrance. v. 11.12. For, p. 102what is all our righteouſneſſe, & the beſt wee can doe, but menſtruous matter. Eſa. 64.6. and muſt we ſay, when we hauehave done the beſt we can doe, that wee are vnprofitable; Luc. 17.10. And ſhall we ſay that, (being ſuch) we are ſuch as may well merit the wages of eternall life?

An apologie for late comers to Chriſt. Vſe 3.For, Satan will obiect againſt ſuch, that the day beeing ſo ſarre gone, that ſhort time will be but little time to worke in: for, the night cometh, when no man can worke. Ioh. 9 4. To him and to this they may anſwere; that the time, which is ſhort, is ſupplied with the merciemercy of the Lord, that is for euer: and that they, who were hired about the eleuenth houre, receiued (euerie man) a pennie. Matth. 20.9. Indeed, if none ſhould be faued but they who hauehave laboured the whole day, then none could bee ſaued that wrought but the third, p. 103or ſixt, or ninth, or laſt houre of that day but in the parable of the labourers, wee reade the contrarie. Matth. 20.8. and here we ſee that the beginning & end of all▪ is ſet in Gods merciemercy; if it were otherways, we might well doubt of our ſaluation, with a Papiſticall feare. This is ſpoken for their ſakes vponupon whom God hath had merciemercy, though later, then vponupon thoſe, whom hee hath called vp (more earely) to work. It is not ſpoken to incourage the preſuming ſinner, who thinkes that the laſt ſand of time, in his houre glaſſe, is time enough to repent, and to turne to God: and therefore puts off, in the courſe of ſinne, till his time be out. For, if that man be ſaued, God ſhewes a miracle, rather then worke of merciemercy, in ſauing him.

The perſon followeth for whom the Woman craued this merciemercy at Chriſts hands.

p. 104VponUpon Mee.

MErcieMercy this Woman craued for herſelfe: but for her ſelfe with reference to her daughter, whom an vncleane Spirit ſo vexed. And (here) nature taught her to take her Daughters affliction for her own croſſe; but her Faith (a better teacher) had taught her better: which was that God, ſtriking her Daughter, ſtruck at her. And indeed (ſomtimes) God purpoſing to puniſh the Parents, beginnes with the children, thus hee began at the firſt borne of Pharao, but made an end, with the end of Pharao himſelfe, whom the waters of the red ſea couered. Doctr.And ſo wee ſee, that God doth not alwayes (directly) ſmite a people, but (ſometimes) indirectly, and at a ſecond hand, in their graine, cattell, and the fruits of the earth Sometimes in the ſeruants and children of p. 105the houſe, he ſtriketh at the Maſter and Parents. In Ieremies time, when God meant to plague the diſobedient Iewes; he begun the plague in their cattell, which he puniſhed with lack of food and drouth of water. Ier. 14 4 5 6. Dauid (alſo) was puniſhed with the puniſhment of his people, who died by the peſtilence to the number of three-ſcore and ten thouſand. 1 Chr. 21.17. and the Widow of Sareptah God puniſhed with that (which indeed) was a puniſhment, the death of her Sonne. 1 King 17 18. Thus he ſtruck at Pharao, but farre off, in much loſſe of cattel and corn. Exod. 9.6.21. and then nearer, when hee ſtruck at him in the haile, that ſlew all in the field, both man and beaſt: v. 25. and nearer yet, when he ſmote a I the firſt born in his Kingdome with death, and ſo, as there was not a houſe, where there was not one dead, Exod. 12.29.30. but then p. 106he ſtruck home, when he drowned Pharaoh himſelfe, with his choſē Captains, & al that purſued Iſrael, in the red ſea Exod. 15 4 5 Pſ. 136.15. & thus the plagues of Egypt ranne, as by a traine, from the waters to the fruits, from them to the beaſts, from the beaſts to men, & from common men to the King himſelfe. Exod. 7. and 9. chapters. In Hoſea the Lord warned, or by a faire warning ſtirred vp thoſe of Iſrael that had fallen from the houſe of Dauid to Ieroboam, and from the true ſeruice of God to the ſeruice of the Calues, when he ſmote with death the beaſts of the field, and the foules of heauen. Hoſ. 4.3. and here hee ſummoneth this Woman by the Deuill in her Daughter. Thus (therefore) God giues warning to men by harmes further off, and before he ſtrike to the heart: and as his lightnings goe before his thunder: Apoc. 4.5. ſo doth his admonition, p. 107before a cutting off. The reaſons, By this courſe, Reaſons.the Lord is more righteous, and man more inexcuſable; who (therefore) cannot ſay that God ſtole vponupon him without warning giuen, or came priuily (as behinde his back) vponupon him in ſome ſudden deſtruction, when, by his iudgements vponupon others, or inflicted otherways, he thus openly, and (as to his face) proclaimes what hee will doe Secondly, God will vſe all meanes to fetch home-a ſinner, and this is one: which is to ſaue with feare, as pulling him out of the fire. Iud. 23. ſo the ſtubborn and rebellious Sonne was by the law, to be ſtoned to death; it was that the puniſhment might be exemplar; and that all Iſrael might heare & feare. Deut. 21.18.21. It may be, men wil turne vntounto the Lord, when they ſee the vengeance; that is, ſeeing what is done vntounto others Therefore the Lord (ſlow p. 108to wrath) will not omit any ſuch drawing poſſibilitie to repentance. Ioel. 2.13 14.

The vſe for admonition, Vſeteacheth Chriſtians to make good vſe of all Gods ſtrokes, further off, or vponupon others, threatning the like, or a heauier hand vponupon themſelues. When God toucheth vsus in a beaſt, or ſome like commoditie for a warning wee muſt be ſenſible of it, as of ſome prick giuen vsus in our arme, or leggo, for, ſhall hee ſtrike our beaſt, and wee (worſe then beaſts) neuer be moued at it: or paſſe by it, as by ſome idle hand, as if (not God) but fortune had ſtriken it? what though wee may ſpare him, and that there are mo in the ſtable; ſhall God loſe the opportunitie that he ſets for vsus? and wee ſinne ſtill, till a worſe thing come vntounto vsus, Ioh. 5.14. The poorer ſort are much troubled at eueryevery ſuch croſſe in their cattle orgrounds; but little (I may ſay for moſt of p. 109them, neuer a whit) better by the hand, and, for the richer ſort, no ſuch accident ſhal humble them. Few of one or other, call any ſin the more into queſtion for Gods hand vponupon them in ſuch warnings, further off; If the poore man loſt a beaſt, the loſſe doth not worke vponupon him to repentance: and if a rich man loſe one, he cares no more for it, then if he had loſt nothing. This Woman made another vſe of Gods hand vponupon her in her litle child: ſo good Chriſtians ſhould.

The perſon from whom this Woman beggeth this mercy, followeth.

O Lord thou ſonne of Dauid.

THE perſon of whom this woman asked merciemercy, is Chriſt; deſcribed here by his two natures of God, and Man: of God, where hee calleth him p. 110Lord: of man in the next words, thou ſonne of Dauid: and of Dauid in the naturall line, as borne of Man, and in the regall, as eldeſt (now) from him in the throne: and here we hauehave two hands of faith vp to heauen; the one of faith in Gods power that he is able: and the other of like faith in his readineſſe, that as he is able, ſo hee will not be vnwilling to help her: therefore ſhee calleth him both Lord and the Sonne of Dauid, as much as if ſhe had ſaid; I know thou art able, being Lord of all, and I beleeue that thou art willing, being the promiſed ſeed, full of humanitie and tender compaſſion; therefore, heare mee, and hauehave mercy. And theſe two concurring in prayer as the two Lyons vnderunder the throne of Salomon, Doctr. 11 King. 10 19. beare it vp with good aſſurance: which by ſo good a Precedent, teacheth that Chriſtians muſt vntounto p. 111prayer bring faith, both in the power, and good will of the Lord to helpe them. The Leper comming to Chriſt was lame of one of theſe legges, when hee prayed for his clenſing; he confeſſed he was able, but he could not tell that he would; for hee ſaid; Lord if thou wilt thou canſt make me cleane, Matth 8.2. This woman knew hee could, and doubted-not but he would: therfore (in a reference to both) Chriſt ſaith, beleeue, and it ſhall be done unto you: Marke 11.24. ſo much was required of the two blinde men, for being asked if they could beleeue, they anſwered that they did, Matth. 9.28. And ſo much is implied in the prayer, which (we call the Lords prayer) where what wee hauehave prayed for, we are enioyned to ſeale vp with the Amen of faith, Matth. 6.9.13. Hence therefore preſeruation from periſhment, and preferment to life p. 112is promiſed to none, but that are beleeuers, Iohn 3.16. the reaſons. Reaſons.Without faith in the power and good will of God, when we aske any thing in prayer, we denie him to be our father, one readie to helpe vsus: and our Father in in heauen, one able ſo to doe, ſeeing his reſidence is in heauen, and his Maieſtie filleth the heauen, 1 King. 8.27. Pſal. 15.3. and denying either, how can we thinke to be heard? Secondly, the commandement is, that we pray in faith, Iam. 1.6. but where is the obedience, when wee beleeue not in Gods Power, or when we miſtruſt his will? it is neceſſarie (therefore) when we come to prayer, that we hauehave faith in both, praying for things, warantably to be payed for, Dan. 9.19.

Firſt, Vſe 1this maketh againſt thoſe hereticks, who (with Arrius) denie Chriſt to bee God: for what aſſurance can they hauehave p. 113in their prayers, or boldneſſe toward him: alſo, and againſt thoſe, who with Cerdon, Marcion, and Manicheus, hauehave denihim to bee man: for how can ſuch, or how could theſe premiſe to themſelues any readineſſe … Chriſt to heare, when they ſhould call? wee that beleeue both: that is, that he was the Sonne for euer; and the ſonne of Dauid in time; that is, Man, in houſe with vsus, or Man in our nature, may beare vp with great comfort, ſo long as our life is not againſt ſaith, and ſo long as we marre not our prayers with our ſinnes, Eſa 1.15.

But are wee bound in the chaine of faith to beleeue (when we pray) that Chriſt is both able and willing to deliuer vsus in our troubles? Vſe 2then if our prayers faile of this helpe when we hauehave ſought it, vnderunder our Chriſtian intereſt in both termes, the fault is our owne, becauſe wee hauehave p. 114tied our ſinnes vponupon the pravers that wee made; for, Chriſt would by his goodneſſe, but wee by our bad liues will not, Matth. 23.37. the giuing hand is readie, but ſo is not the hand that ſhould receiue the gift.

A comfortable inuitation, Vſe 3or call to true Chriſtians, to eaſe themſelues vponupon Chriſt in all the burdens they beare for his ſake, and a good conſcience if they be laden with theſe; and deſirous of him; theſe two in him his abilitie & readines to help can not but worke ſtrong affections of deſire to come vntounto him: and being come, what followeth but eaſe and refreſhing? Matth. 11.28. If (then) thou findeſt thy ſelfe faſt laid vp by the Law, at the ſuit of ſinne, Gal. 3.23. or ſold vnderunder ſinne, needing a Redeemer, Rom. 7.14. Behold him that was made vnderunder the Law, or caſt in the Law for the debt of men, not onelyonly p. 115able to diſcharge the whole ſumme, but willing to bring thy ſoule out of priſon: and thou haſt ſeene him that hath engaged himſelfe for thy libertie, being one of the few, that thirſts for his ſaluation more than for all riches, Gal. 4.4: 5. and who is in ſinne; as a malefactor in priſon, that would gladly be deliuered, Rom. 7.24. But this neuer a whit concerneth thoſe, whoſe ſinnes are not a burden, but an eaſe vntounto them, and not their affliction, but their glorie.

Now (further) where this woman calleth Chriſt Lord, ſhe calls him ſo in regard of the great power hee hath equall to his Father. Lord in Scripture is taken, ciuilly, for a name of reuerence: alſo, poſſeſſiuely for an owner: and eſſentially for one with Iehoua; in all theſe reſpects, Chriſt may worthily bee called our Lord: but here (chief… ly) p. 116he is called Lord, (as I take it) to ſignifie his abſolute dominion in heauen and earth: and ſo wee hauehave what this woman beleeued concerning his deity, and great power, as God, which teacheth that Chriſt is an abſolute Lord, Doct. 2.or Lord of all: the Lord that hath the heauen for his inheritance, and the ends of the earth for his poſſeſſion, Pſal. 2.8. The Lord Chriſt that ſitteth at the right hand of God, till all his enemies be made his foote-ſtoole to tread vponupon, Pſal. 110. 1 Cor. 15.25. the Lord of life, Act. 3 15, and the Lord of glorie, 1 Cor. 2.8. alſo, the King of Kings, Lord of Lords, 1. Tim. 8 15. and this name is written vponupon his garment, and vponupon his thigh, for a laſting memoriall. Apoc. 19.16. the reaſons. Chriſt is one with his Father in title of power, and effect of doing: and therefore, Almightie as he is, Ioh. 5.19. & 10.30 p. 117and doing, as he (who is Almightie,) doth. He is our Michael, our ſtrong God, Apoc. 12.17. and who ſo ſtrong, but hee that is God? Secondly, his power appeareth to be aboue all powers created, for aſmuch, as hee made vsus of nothing, Hebr. 1.2. and redeemed vsus, being worſe then nothing. Apoc. 5.9. He that buies a commoditie is owner of it, and ſhall not he hauehave vsus that bought vsus? ſo he that makes a work, hath the praiſe of it, if it hee praiſe worthy. And ſhall not hee bee praiſed in vsus, and for vsus, that made vsus? And if ſo: who is ſo worthy as Chriſt, and what God (among all the Gods) like him? Thirdly, He is the law giuer, and ludge of conſcience: Iam 4.12. and what man, what Angel is ſo? and who but he, who is Lord of men and Angels?

The vſe is for admonition For, is Chriſt, the Lord ouer all? Ʋſe 1.wee muſt acknowledge, and vſe p. 118him as our Lord. Hee offered a price, when he offered himſelfe. 1 Cor. 6.20. and doth not this binde vsus to offer our ſeruice, and ſelues to him? This will not be, in the generall, denied: but then, in the particular, we muſt obey his word, Ioh. 15.14. and be are his correction. Hebr. 12.5. we muſt thinke, and ſpeake of him re… erently, & bring gaine and glory to him in the place hee hath ſet vsus. Good Seruants will bee for their Maſters lawfull profit, and not diſcredit thoſe whom they ſerue. Chriſts ſeruants muſt be no other to him. By their receipts in the power of godlines they muſt make others better, & ſo bring him gaine that way. Miniſters muſt put a ſtock of good people vponupon his grounds by attending their charges, and Maſters of families muſt not bee gain…rs where Chriſt is a looſer, they muſt not keepe in houſe a bad workeman for the Lord, becauſe p. 119good for themſelues; though a ſwearer, a ſcorner, a foul mouth'd talker, a prophane perſon like Eſau, &, for practiſe of religion, a meere Atheiſt, all muſt ſeeke his kingdom in their places, not their own greatnes, ſeuered from it. Magiſtrates muſt drawe for him, and ſet the point of authoritie to the breſt of offenders againſt his lawes. Chriſtians (generally) muſt lock their dores againſt all the prophane fellowſhip of wicked men: againſt it they muſt ſhut the windowes of their ſenſes, and the dores of their hearts, and not ſhame the calling whereof Chriſt is Lord and Maker: we ſay, Lord, Lord, Matth. 7.21. we muſt not therefore cary the key of our ſelues at our owne girdles, but reſigne vp all to the Lord of all: wee profeſſe we know Chriſt: and therefore confeſſing him in word, wee muſt not in our liues denie him, Tit. 1.16.

Is Chriſt the abſolute Lord, Vſe 2.or p. 120Lord of all? this is for much comfort to true Chriſtians: all things are ſubiect to him, who hath ſubdued all things to them: he hath troden vponupon Satan, that they might tread vponupon him, who (elſe) would ride ouer their backes, Rom. 16.20. He that is their head, is head ouer all: and what cauſe to feare any aduerſarie, fearing him? Queens on earth, (ſo long as they pleaſe) need not care for the diſpleaſure of any ſubiect: Chriſtians by marriage with Chriſt, are his ſpouſe and Queens to him, who hath an abſolute Sou… raignty in heauen and earth; and therefore need not to feare what men can doe to them: the▪ be vnderunder Chriſt) the royall huſband of this wife, and ſo vnderunder his frouns in all they intend to doe againſt his Church which is his ſpouſe and Queene, vnited to him in a moſt neere tye. He that chained the deuills, and p. 121can binde men and Tyrants to his pleaſure, ſaith to them: touch not mine annointed. Pſal. 105.15. Alſo, hee that can raiſe the countrie, and draw the world after him, commanding in all the earth, ſaith: thoſe mine enemies that will not hauehave mee to reigne ouer them by mine ordinances and ſeruants, bring hither, and ſlay them before me. Luc. 19.27. They that ſmite the apple of his eye in theſe, ſhall finde they hauehave ſtriken him in the eye, Zach. 2.8. who will be auenged of them for both eyes. Iudg. 16.28.

Another vſe is for inſtruction, Vſe 3.teaching Chriſtians (for as much as Chriſt is the Lord of all) to ſuffer him to diſpoſe of all … waies: whatſoeuer ſhall befall them here, they muſt remember that all is from him: and neuer forget to beare patiently what their Lord hath done, Pſal. 39.9. whether they winne or loſe, they muſt with Iob giuegive p. 122thankes, and bleſſe his name, that giues and takes away, Iob 1 21. with like conſideration we muſt ſtrengthen our patience when ſtrange iudgements come; for, firſt we hauehave deſerued worſe by our ſins; and ſecondly, they are ſent from him that is Lord of men and angels; and hath power, as hee ſent them, ſo to take them away: wee may and ſhould feare, when they are toward or vponupon vsus, Pſal. 119.20. but murmure we may not, leſt we bee found fighters againſt God. A ſecond vſe of inſtruction is, to teach vsus to vſe no creature, (ſeeing we hauehave all in Chriſts right, and all from him, as Lord of all) without prayer, as by leaue from him, 1 Tim. 4.5. wee are here but ſtewards, Luke 16.2. and ſuch as hauehave all good parts of minde and bodie vponupon a reckoning, if wee hauehave learning, wit, honour, wealth, the Princes fauour, or p. 123other good thing beſiede, they are our maſters goods, which we hauehave in an inuentorie from him, and therefore to him wee muſt accompt for them: one day he will know to what vſe wee hauehave put them. A third vſe of inſtruction is, to teach thoſe that are Lords ouer others, to remember that they hauehave a Lord aboue them: therefore, as fellow ſeruants in Chriſt, what they command, muſt bee iuſt, and what they impoſe, no other than what the ſupreme maſter of both would hauehave to bee done, Eph. 6.9. They muſt not command, nor cauſe them to breake the ſabbath, to li…, to ſay that euill is good for their pleaſure, or gaine: for, the Lord aboue will puniſh ſuch commanders, and hold them guiltleſſe that ſo obey. It is neceſſary therefore in ſuch caſe, for the greateſt on earth to looke vp to a greater in heauen.

p. 124In the ſecond place, this woman calleth Chriſt the ſonne of Dauid: the former name of Lord, implying his deity, and the large power hee hath in Heauen and earth, Coloſ. 1.16, 17. was a light too glorious & beating in a mortall eye, therefore in theſe words, (the Sonne of Dauid, or man as Dauid) ſhee hath a lanterne to put it in, Pſal. 113.17. and ſo Moſes face (which was ſo bright and ſhining that the people durſt not come nigh) is couered with the veile of fleſh, Exod. 34.35. Chriſt ſo high in Maieſti…, deſcendeth, taking our nature that we might not feare to come vntounto him more than Ioſephs brethren to come to their brother after hee had opened himſelfe, ſaying, he was Ioſeph, Gen. 45.3.5. By this ſpeech of the woman, calling Chriſt the ſonne of Dauid; it would ſeeme that ſhee ſpake with perſwaſion, and p. 125not out of fancie, or of ſomewhat floting in the head: where it may be rightly conceiued, that ſhe had either read or heard ſo much out of the word of Scripture; and ſo held by a good Charter what ſhe ſpake with the voice of her faith in Chriſt; as much as if ſhe had ſaid: as euer thou waſt borne of a woman, hauehave mercy vponupon two pitiſull diſtreſſed women, the mother, & her afflicted daughter, before ſhe called him Lord, or Ieſu Lord; now ſheecalls him the Sonne of Dauid, and ſo hath two ſtrings to her bow; by the Sonne of Dauid in the naturall line, ſhe meanes the Son or of Marie, and of Man, in the regall, the Sonne of King Dauid, next to the crowne of Iudah; from whence wee may draw thoſe two propoſitions or axioms; the firſt, Doct. 3that Chriſt the Sonne of God, was the Sonne of Man; the ſecond, that hee was man in the beſt p. 126bloud of king of the Iewes: for the firſt, it teacheth that Chriſt was the Sonne of Dauid; that is, of Marie in the houſe of Dauid: therefore Eſa ſpeaking of him, by way of prophecie ſaith, to vsus a child is borne, to vsus a Sonne is giuen, Eſa 9.6. And the Prophet Micah ſpeaking of Chriſt, ſaith, that a woman ſhall trauell and beare a Sonne: and this Sonne was Chriſt, the Sonne of Mary, Mic, 5.3. Hereupon wee reade of the generation of Ieſus Chriſt, Matth. 1.1. made of the ſeed of Dauid, according to the fleſh, Rom. 1 3. This is that word, which was made fleſh, Iohn 1.14. the ſubſtantiall word, which was euer with God, & was God: his manner of birth S. Luke hath ſtoried with the circumſtances, Luke 2.1 4.6, 7. S. Paul calleth this, that great myſterie of godlineſſe, 1 Tim. 3.16. and it was great indeed, without all controuerſie, p. 127and beyond all example: for, how wonderfull and great, that God ſhould bee manifeſted in the fleſh? that hee ſhould bee made of a woman, that made al, Gal. 4.4 that the humble handmaid ſhould become the Mother of her maker? that the antient of dayes ſhould be borne in time? that the feeder of all things, ſhould ſucke the breſt? and ſhee hauehave a Sonne, that neuer knew man? nay, that hee ſhould bee ſwadled in clouts, that ſwadleth the winds: and who is equall to God, make himſelfe of no reputation, Phil. 2.7. that he ſhould be the euerlaſting Father, Eſa 9.6. and yet a yong infant? contained in the manger, and borne in a ſtable, that filleth heauen and earth with his glorie? Luke 2.7. and to bee ſhort, flie before kings, who is King of kings, and caſteth contempt vponupon Princes? Matth. 2.14.22. Theſe, and p. 128the like particular effects of Chriſts humanitie manifeſt Chriſt to bee Man: the reaſons. Firſt, Reaſons.it was neceſſarie that hee ſhould bee ſo; for man hauing offended, the offence muſt bee puniſhed in man: and ſo it was requiſite that hee ſhould bee of kinne to vsus who offended, that in our nature, that offended, he might make the amends, and ſatisfaction. Secondly, he muſt be touched with the feeling of our infirmities, who would hauehave compaſſion of vsus ſinners, Hebr. 4.15. and who can be ſo kindly touched with them, as hee that hath felt them firſt? who Heb. 2.18. will ſooner pittic a diſeaſe in an other, than he who hath had the diſeaſe himſelfe, and (himſelfe) hath felt the infirmitie? our diſeaſes (but as man) Chriſt could not hauehave, hauing them; hee muſt die of them, which, (but as man) hee could not do, Heb. 2.9. Thirdly, p. 129the promiſes and prophecies of the old Teſtament muſt bee performed in the new: now, Chriſt was the womans ſeed, which was promiſed, Gen. 3.15. and the virgins Sonne, of whom Eſay prophecied, Eſa 7.14. Fourthly, God herein prouided for mans great good: for, what greater than to hauehave a brother, ſo highly exalted and borne? Hebr. 2.11. one who is mercifull, Hebr. 2.17. and will not faile to ſhew kindneſſe to his owne houſe 1. Tim. 5.8.

The vſe is for the ſingular comfort of all that are in Chriſt Ieſu: for, Ʋſe 1.hereof riſeth a great a liance betweene God and them, being hereby brothers to Chriſt, who is the naturall Sonne of God, Heb. 2.11. and what may not one kinde brother expect from another? by ſinne wee had loſt this acquaintance with God, Eſa 59, 2. by him that was made ſinne, that is, an offering p. 130for ſinne, 2 Cor. 5.21. this acquaintance is renued, and we brought againe into fanour, or brought neere, who were farre off, by the bloud of Chriſt, who is our peace, Eph. 2.13.14. hence Chriſt is called Shiloh, Gen. 49.10. and the Redeemer, or kinſman, Iob 19.25: Now, Shiloh is the skinne that lappeth the inſant in the mothers bellie, and what can be neerer? his fleſh aſſumed is the corner ſtone of our coupling to God: by meanes of it, he is that great Immanuell, God with vsus, Eſa 7.14. being ſo, and ſo neere by the vnion of the two natures in Chriſt, of God and man, who is not comforted that is in him? for, being in him, wee are members of his fleſh, of his body, and of his bones, Epheſ. 5.30. and will Chriſt ſuffer any member of his bodie to be abuſed, or any bone to bee broken, and who will not ſpare his owne fleſh? If Chriſt p. 131had taken vntounto him the nature of the Angels, or of the whirlewinde, or of a Lyon, wee might well hauehave ſeared our deſtruction: but being clothed with the condition of an aduocate, of a brother, and of a pitifull man, what cauſe of feare, rather what true matter of boldneſſe? wee runne from a Lyon, and hide from an Angel, but who will from a brother? Loud winds doe fright vsus, ſo doth not the quiet calme of a louing kinſman, and of one ioyned to vsus ſo neere in fleſh, as Chriſt and we.

The 2. Vſe 2.vſe concernes vsus in dutie. For, if Chriſt drew ſo neare to vsus in our nature, we muſt draw as neare (as wee can) to him in the diuine nature. 2 Pet. 1.4. did he take fleſh to come neare to vsus? we muſt put off fleſh to come neare to him. Is he God with vsus? we muſt be Men with him. Was he made fleſh? we muſt endeuour to be made Spirit. As we hauehave a p. 132liuing way by his fleſh: Hebr. 10.20 ſo we muſt not pamper fleſh, to walk in our owne wayes: and as he came downe from heauen to vsus, ſo wee muſt goe vp from earth to heauen to come to him. Our conuerſation muſt bee in heauen, Philip. 3.20. though wee hauehave fleſh on earth. But is it ſo? and do weſo? nay but our pleaſures keepe vsus downe, our profit keepes vsus vnderunder. Either couetouſnes, as an arrow ſhot from hell, nailes vsus to our money, or the delights of life, as lime twiggs ſet by the deuill, enſnare vsus to earthly things, when wee ſhould be heauenly minded; and ſo, we cannot hauehave our affections where we ſhould ſet them: Coloſſ. 3.2. or, we hauehave maried a wife, and wee cannot come. Luc. 14.20. In the Inne of theſe things, there is no room for Chriſt. Luc. 2.7. and what filles the houſe but ſuch as theſe? the luſt of the fleſh, the luſt of the eyes, and pride of life (all p. 133which are in the world) I Ioh. 2.16. do wholly take vsus vp, ſoules and bodies; and we are ſo eſpouſed to them, we forget wee hauehave another husband.

The 3. vſe is for inſtruction, Vſe 3teaching how much Chriſt humbled himſelfe; and that therefore we ſhould learne of him to bee meek and lowly in heart. Matth. 11.29. to be meek and lowly in heart is the perfection of a Chriſtian, who, the lower hee layes his foundation, the ſurer will his houſe ſtand, and to be ſo, the way is, to take a ſight of our ſelues in good and heauenly things. For, then, in vsus, wee ſhall finde that, which will humble vsus farre below that which (we thinke) wee are, meaſured by carnall reaſon, if we feare, that is, ſuſpect all we do, or the beſt we can doe, we ſhall not be high minded: ſo the Apoſtle tells vsus, when hee biddes vsus, not to be high minded, but to feare. Rom. 11.20. Chriſt emptied himſelfe p. 134for our filling, and humbled himſelfe for our example. Philip. 2.8. We hauehave nothing to let out but wind: and, if we could ſee our ſelues in true account, wee are low enough. But (like purblinde Laodiceans). we can ſee nothing but fulneſſe, where is nothing but indigence, and want. Apoc. 3.17. either wee ſtand vponupon the clay feet of gentrie: and (then) who ſhall go before vsus? or vponupon termes of ſelf-ſufficiencie (like Phariſies) and (then) wee hauehave neede of nothing. But ſo long as we are ſo minded; we will neuer be followers of Chriſt in the practiſe of humilitie: therefore, as Chriſt was abaſed for vsus: ſo (if we will bee filled with Chriſt) wee muſt emptie our ſelues of all high conceit of our ſelues, that his Spirit may fill vsus. And, for theſe fillings with wind: we muſt prick the bladder, that they may goe out. More diſtinctly and plainely; we muſt purge out ſelfloue, p. 135and ſelf-liking, and bee nothing for his ſake, who, for ours, made himſelfe nothing. If wee will be proud: let vsus (as one ſaith well) be proud againſt Satan for Chriſt; but humble to all men, in Chriſt. In giuing honour, let vsus go before others: but before none in taking it. Rom. 12.10. Finally (as the Apoſtle ſaith) let vsus be of like affection, one towards another, and not minde high things, and let vsus condiſcend to men of lower eſtate, and not bee wiſe in our owne conceits. v. 16. ſo ſhall we walke in the ſteps of Chriſts humilitie; who, being ſo high in glorie, laid away his glorie; and (of the Sonne of God) became the Sonne of Man, a worme and no man. Pſal. 22.6.

Further, Chriſt was not only the Son of Dauid in the naturall line, but in the regall, the next to the crowne of Iudah, after his Mother, and ſuppoſed Father, Ioſeph. Doct.And ſo wee learne that p. 136Chriſt Man, was (of all men) the nobleſt Man. For, one way, hee was the Sonne of God: and another way of kingly ranke among the Sonnes of Men. Next in ſucceſſion & blood to the Kings of Iudah by Father and Mother, as by Ioſeph from Abiud, Matth. 1.13. and by Marie from Rheſa, Luc. 3.27. and by Ioſeph and Marie from Zorebabel. Matth. 1.13. The Wiſemen ask; where is hee that is borne King of the Iewes? Matth. 2.2. For, ſo it was preached to them by the tongue of heauen in a ſtrong ſtarre; and it ſeemes that Hered had heard as much. Matth. 2.3. Indeed at the time of his birth, the ſoueraignety of it was gone, and the Sunne of it downe, and ſo Chriſt was a titular, not real King. The Scepter was now in a Roman hand: the Emperours there, were Kings of Iurie: and Chriſt (as was prophecied by Eſay) but a bud out of a dead ſtock. Eſa. 53.2. p. 137Yet had hee an euer-during throne, better then all the kingdoms of the earth. Hebr. 1.6.8. & ſo, was, eueryevery way, (of al men) the nobleſt Man; The ſtarre, (which the wiſemen followed) ſhewed it: Matth. 2.2. Herod, (Caſars vnderunder-King) feared it, v. 7. Chriſt conteſſed it. Ioh. 18.37. the Iewes (queſtioned by Pilate) could not ſpeake againſt it, though ſaying nothing for it. For, Ioh. 19.15. they ſaid, wee hauehave no King but Caſar. Ioh. 19.15. Reaſons.the reaſon why Chriſt ſhold be thus, eueryevery way noble; may be taken from the good pleaſure of God, and fitnes to him. For, firſt, God would hauehave it ſo: and therefore ſo; partly to fulfill the prophecie, Zachar. 9.9. partly to keepe his word: For, he had promiſed aſmuch. Pſ. 89.27. and it was fit that the high borne of God, ſhould be the noble borne Sonne of Man, therefore Kings and Iudges are commanded to p. 138feare God, & to reuerence Chriſt: Pſ. 2.10.12. that is, whole Chriſt, God and Man, and now, he muſt needes be great and noble, whom Kings muſt reuerence and Iudges feare.

This is for inſtruction, Vſeteaching that it is no diſparagement to bee a Chriſtian; ſeeing that Chriſt, after whom they bee called, and of whom they are followers (if true Chriſtians) was in both natures ſo high, and nobly deſcended. For, is it any diſparagement to be the Kings follower? or if this bee an honour, it cannot but bee a ſpeciall grace, to bee follower of the King of Kings. And, as it is no diſparagement, ſo it may bee for our great incouragement to follow him as Chriſtians indeed. For, true Chriſtians are Chriſts brothers: and ſo brothers to a King, and that of Kings; to ſuch Chriſt (the elder brother) conueighs his nobilitie in part, by making p. 139them the Sonnes of God, Ioh. 1: 12. a royall Prieſthood, 1 Pet. 2.9. and a people peculiar to himſelf. Tit. 2.14. and, ſo, it is the faireſt Flower of noble blood to bee a Chriſtian, and to be able to draw armes from his holy arme, who ruleth the Nations with his rod of y…on. Apoc. 2.27. the beſt thing in thy ſcutchen, if thou bee a Gentleman, and the pureſt gemme in a Kings crowne, is to be a true Chriſtian, the child of God by regeneration. Tit. 1.15. Bee we exhorted (therefore) to labour after our true engrafting into him which is the enſigne (if any) of true nobilitie. One ſaith (and it is truely ſaid) that noble birth without this new birth in Chriſt, is baſe and vile before God: to bee a repentant ſinner, inueſteth ſpirituall man into a royaltie that maketh him, both an heire of the earth, and coheire with Chriſt in heauen.

That that followed vponupon this p. 140firſt petition of the Woman which was a ſore repulſe, followeth out of Matth. 15.23.