The History of the Woman of Great Faith, Verse 25

The History of the Woman of Great Faith · Verse 25

p. 177VERSE 25.

Yet came ſhe, and worſhipped him ſaying; Lord helpe me.

CHriſt hath twice (now) reſuſed this woman in her petition for her daughter and p. 178her ſelfe, yet will ſhee not be put by: his compaſſions might ſeeme to be ſhut vp againſt her, but ſhe hath the key of them in the faith which (with Abraham) againſt hope, beleeueth in hope. Rom. 4.18. and though his laſt anſwer had a very hard ſhell; yet (… to loſe ſo ſweet a kernell for the labour,) ſhee ſ…ts … in great humilitie, crauing the help of Chriſt for the opening of that my ſterie, which (as too hard a ſhell for a beginner in the Goſpell, or child whoſe teeth are not all, or but newly come) ſhe was not able to pierce into. And therefore, where ſhee … with worſhiping, Lord help me, it is in effect, as ſhee had ſaid; I will not reaſon with my Lord in point of argument, nor take vponupon me the skill to vntie ſo hard a knot as his bleſſed hand hath knit; therefore, with falling downe low at his feet in worſhipping; I beſeech my Lord to p. 179helpe me: a ſhort prayer, and very paſſionate; for her ſoule was troubled, and ſhe could not ſay much; yet would ſhee not giuegive ouer the hold that her faith kept, nor beleeue any thing againſt her owne ſaluation: For, Chriſt had ſaid in the letter of the word, that hee was ſent (to …eet by ſpeciall commiſſion) to the houſes of Iſrael, not to a Cananite: Doc…, 1from which example or miracle of rare faith, wee learne, that Chriſtians muſt admit of nothing, (in the ſharpe excerciſe of their faith) to the contrarie of their ſaluation: though Satan … objector, or corrupt feare, taking part with him, yet (againſt …th) they muſt hold faſt their ſaluation: yea, though the letter of Scripture ſhould ſay: they cannot bee …, yet they muſt not receiue it into … but examine that Scripture by othe… Scriptures th… ſa… or may ſay otherwaies▪ and here they muſt p. 180hold the generall promiſe againſt all barres: the cleere phraſe muſt be heard before that, which is in a cloud: to bee ſhort, they muſt breake off all diſputes with Satan, and their owne v… quiet hearts, and ſay: why art thou caſt downe, O my ſoule? and why art thou …o vnquiet … me? yet hope in God, Pſal. 42.11. & 43.5. after they muſt turne in to God: … bleeding heart, and … weeping ey…s and ſay with Hezechiah in his lamentable ſong, O Lord I am opreſſed, vndertake for mee or eaſe mee, Eſay 38.14. At any hand, (hauing faith in God) they may not for any thing diſtruſt his ſa…uation. Abraham would not giuegive his ſaluation for laſt, though hee was to offer vp that earneſt of it that God had pledged to him in Iſaac, the feed of promiſe, Gen. 22.3. Rom. 4, 18. The Apoſtle S. Paul was perſwaded, (and this muſt bee our p. 181reſolution) that neither death nor life, nor Angels (the euill you muſt thinke, for the good will not) can or ſhall ſeparate vsus, (…s it could not him) from the louelove of God, which is in Chriſt …eſu our Lord, Rom 8.38.39, the ſame …poſtle would not giuegive away his ſaluation, becauſe ſo great a ſinner; but takes faſter hold, becauſe Chriſt came to ſaue ſinners, of which …ee was chiefe, 1 Tim. 1.15. ſo, the father of the child that had a d…mbe ſpirit, though of little faith when hee came to Chriſt, (for hee ſaid, If thou canſt doe any thing, …elpe vsus,) yet hee would not loſe (euen) that little ſaith which hee had; but crying with teares, ſaid: Lord I beleeue, helpe my vnbeloofe, Marke 9.22.24. Iob would beleeue euen beyond death; for, though the Lord would kill him, he would truſt in him, Iob 13.15. Iob knew by his ſaith, that hee that takes p. 182away life, is able to make to liue; hee knew the cup of deſpaire to be the cup of death, and did feare it as much as man would to drinke poyſon. And thus we ſee, that wee muſt maintaine our ſaluation againſt all obiections of Satan, the litterall Scripture, or our own misjudgements: for, ſo did this woman, (a woman of excellent faith,) who had many ſore skirmiſhes, which ſhee endured: being ſcarce warme in the Goſpell, a very cold blaſt began in her face, & welcom'd her to Chriſt: her Phyſicion (ſeemingly) gaue her ouer: the courteous Sauiour anſwered nothing, and when he ſpake it was no better than if he had ſaid nothing: the Diſciples entreated for…er, but to no purpoſe; and Chriſt ſaid (ſpeaking to the eare) tha… … might doe nothing for …) et this woman would hauehave no nay: for repoſing on Chriſt in the generall promiſe, ſhe doupted p. 183not but hee would make good what hee had ſpoken, though ſhe knew not how: and ſhe had reaſon for it: for God wil not go from his word; he wil neuer denie himſelfe, 2 Tim. 2.13. the reaſons why Chriſtians muſt beleeue nothing in barre to their ſaluation, are; For firſt, Reaſons.it is an iniurie to God who hath decreed it, whoſe promiſes are all yea, and (in him) Amen. 2 Cor. 1.20. Secondly, it is a wrong done to the ſufficiencie of Chriſts bloud, that was the price in their redemption, 1 Pet. 1.19. And thirdly, it teareth the ſeale which the ſpirit hath ſet vntounto their ſaluation: for after they beleeue, they are ſealed with the holy Spirit of promiſe, Eph. 1.13, a ſecond reaſon: they that caſt away their hope for ſaluation, and caſt not anchor there, doe wilfully damne themſelues; hauing neither the life of repentance in them, nor the new p. 184life of one borne to God. Chriſtians muſt not doe ſo, and true Chriſtians will not. Thirdly, they muſt beleeue the word that ſaith; Whoſoeuer beleeueth, that is, with repentance, and in a holy life, ſhall not periſh, Iohn 3.16. Now, beleeuing ſo, and being ſuch, how can they beleeue againſt their ſaluation, and not diſcredit the word that ſaith otherwaies?

A reproofe of their too great feare, Vſe 1.who hauing lined orderly in the Goſpell, and hauing been ſorry with a godly ſorrow where they failed, or did otherwaies; do (for all this) in their feare ioyne with Satan to put out their name, where God hath writen it, who hath written it in the booke of life, to whom I ſay, b… the word of the Lord, that they ſhould rather labour their owne comfort, and reioyce that their name is there, Luke 10.20. Phil. 4.4. Obiect. but they will ſay, p. 185how ſhall we be aſſured that our names are written in heauen? if we knew it, wee ſhould bee glad indeed: Anſw. I anſwer, doe ye louelove the brethren, that is, the godlie? and doe yee know that yee louelove them? this is a token (and well fare a good token) that yee hauehave paſſed from death vntounto life, 1 Iohn 3.14. doe yee hate ſinne, and louelove righteouſneſſe? though yee doe the euill ye would not, and not the good yee would, (it was a principall Apoſtles caſe, Rom. 7.19.) the ſeed of God is in you, and yee grow into heaven, 1 Iohn 3.9. Doe ye ſ…ue to the p…rit…cation of heart, and …? your hope is authenticall; for, as hee that hath this hope, muſt purifie himſelfe, as God is pure, 1 Iohn 3.3. ſo hee that doth ſo, may well hope (with a ſeeing hope) to b…e ſ…ued? D…e y…e aſcend vp by ſtaires (in your ſ…lues) to the election of God? p. 186and can yee finde the ſteps of it in your effectuall calling in the Goſpell, in your holy conuerſation in it; alſo in your ſpirituall Sonneſhip, which is your adoption in Chriſt? can ye truely ſay that yee are called, that yee are ſanctified, that ye are Sonnes, and ſo iuſtified? ye are Gods elect ones, and ſhall (moſt ſurely) bee glorified? Rom. 8.30, yee know the commandements: but doe ye worke at them dayly in your obedience by killing ſinne, and quickening grace: if ye doe theſe things ye ſhall ſoiourne with God in his temple on earth, and dwell with him in his glorious Temple in heauen, Pſals 15.1. and further, doe yee make your calling and election ſure 2. Pet. 1.10. it is ſure in God, but doe yee make it ſure to your ſelues by infallible ſignes, and true effects of grace? if yee can doe ſo, your ſaluation is ſure enough, p. 187though neither ſignes nor effects bee free from weakneſſe; for what hath perfection here but ſinne? finally, doe yee bele…ue the generall promiſe in the word with true (though imperfect) application? hee that will bee ſaued muſt beleeue in the Sonne of God to his ſaluation, Iohn 3.16. and hee that ſo beleeues, knowes himſelfe to be vnderunder the generall promiſe, and one in the generall pardon comprehended: and therefore d…res to applie it as particularly, as if hee ſaw his owne name written in it: for, ſo eueryevery Priſ… ner at the barre (when any generall pardon is out) will bring it home to himſelfe in his owne particular caſe. Now, what common Priſoners at mans barre doe: ſhall not beleeuing, and truely humbled Priſoners in ſinne, doe before the barre of Ichouah? or will euerie malefactor (condemned in barre p. 188of iudgement) pleade the generall pardon for himſelfe, and ſhall a iuſtified, that is pardoned ſinner doe leſſe; and not make the generall promiſe to belecuers, particular to himſelfe? this is too much feare, and here reproued. Men will bee captious with offence, in other caſes: and may not Chriſtians without offence, in this caſe, take Iacobs hold, and ſay to God; I will not let thee go, except thou bleſſe mee, Gen. 32.20. Benhadads ſeruants could take diligent heed to the words of the king of …; and when he let a word fall to their Ma…e…s a…uantage, they were captious enough: hee called Benhadad his brother, 1 King. 20, 32. and they ſtraight had it by the end, and ſaid: thy brother Benhadad, v. 33. Chriſtians beleeuing rightly in God for ſaluation, ſhould doe likewiſe: they ſhould holily catch for p. 189themſelues, as Benhadads ſeruants for their Maſter, eueryevery aduantage in the word, that may make for their better ſtay and reſt vponupon Gods ſaluation, In the word, Chriſt is ſtiled our brother, Heb. 2.11. we ſhould here applie (and wee may without preſumption) and ſay: our brother Chriſt, or Chriſt my brother; for Chriſt is brother to beleeuers: and therefore to mee a beleeuer. Indeed in the ſharpe brunt of the ſpirituall croſſe, it is hard: rather impoſſible to the fleſh of a much deiected Chriſtian to vſe this boldneſſe towards God: and ſome (wh… … voices in their f…are, hauehave …g… ed great diſtempers within,) hauehave reaſoned rather againſt (than with any) hope and ſaid: that Chriſt (indeed) came into the world to …aue ſinners; but not ſuch ſinners as they are, ſingling out themſelues: and as Iſaac ſaid: here is fire and wood, but p. 190where is the Lambe for ſacrifice? Gen. 22.7 ſo theſe, in their haſte hauehave ſaid: here's hell (ſure enough) and wood enough to it in the infinite treſpaſſes of our life; but where is the ſacrifice for ſin: but to ſuch I ſay, though they ſee not the Lambe, appointed for ſacrifice (as Iſaac ſaw nothing for ſacrifice, when his father was about to ſacrifice him) and though their eies miſted (for the preſent) with blind diſtruſt, they cannot ſee ſo farre, yet when the ſtorme ſhall begin to take vp, they ſhall ſee cleerely with Abraham, that Iſaac (who in & Sox… may bee offered vp) muſt liue; and that Chriſt (the Lambe ſlaine for them,) is the ſacrifice that will ſaue them from the hand of death: for, to thoſe that are in him (and all right beleeuers are) there is no condemnation, Rom. 8.1. To conclude, whatſoeuer thy temptations are, or may bee; truſt ſtill p. 191in God, and ſay to thy ſoule (as the Prophet to his) wait vponupon him, Pſal. 43.5.

A comfort to true Chriſtians greatly humbled by their ſinnes. Vſe 2.For, if they muſt beleeue nothing to the contrarie of their ſaluation; what is it that can diſcourage them, ſeeking Chriſt in true repentance? for, now their head is kept aboue water, or, beeing readie to ſinke, there is a hand out to receiue them. Matth. 14.30.31. And here, it is as true, as worthie of all acceptation, that Ieſus Chriſt came into the world to ſaue ſinners. 1 Tim. 1.15. then, though we be ſinners, (ſo we be penitent, and heartily ſorie that we hauehave ſinned;) either Chriſts comming into the world, was to no purpoſe, or it was to ſaue ſuch, and then, why ſhould there be any ſtaggering? though our ſinnes bee great: God is greater that hath forgiuen vsus, all our ſins. We can not hauehave mo ſinnes, (or p. 192more hainous) then Manaſſeh had: yet, when hee greatly humbled himſelf before the Lord, the Lord was entreated of him. 2. Chr. 33.12.13. This Woman had but the general promiſes, contained in the word of the old Teſtament, and yet belieued. We hauehave more: for, the anker of our Faith hath two vnchangeable reſts to beare vponupon, as the promiſe of God, and his oath, Heb 6.17.18. and ſhall wee bee faithles? or, ſhall we belecue any thing againſt that which is ſo ſurely ratified, and by two ſuch witneſſes in heauen? Can God be falſe of his word, or forſworne? he hath ſaid, whoſoeuer beleeueth, and is baptiſed, ſhall bee ſaued. Marc. 16.16. Thou (therfore) that doeſt beleeue, and haſt beene Baptiſed, muſt be ſaued, or God muſt crack his word. But (as was ſaid,) he cannot denie himſelfe, his word and deed are one: and, for any to beleeue any thing p. 193againſt his ſaluation, is to make queſtion whether God bee Almighty and true, and whether his word ſhall ſtand, or ours. But, heauen and earth may paſſe, the word of God ſhall not paſſe. Matth. 24.35. In this caſe therefore, what ſhall let, that Gods promiſe ſhould not take the effect in iuſtified mans ſaluation, through faith? Rom. 4.14.16 Queſt. But was it not great preſumption in this Woman to beleeue againſt Chriſts expreſſe word? Anſw. She beleeued not againſt it in the true ſenſe, but in the letter, which ſeemed, but was not againſt her. She denied not his words, onelyonly ſhe demurred vponupon them, as Abraham beleeued Gods word of promiſe concerning Iſaac, though that ſame word commanded Abraham to offer and kill him. Hebr. 11.17.19.

More diſtinctly, and particularly, wee may conſider in this p. 194Womans humble requeſt two things: as, the perſon to whom ſhe makes it, and the thing for what. The Perſon is Chriſt the Lord: but why not to his diſciples? and why not to him by them? the reaſon was: her faith, being a true faith, ſet her a better and a neerer way: and that was directly to Chriſt, and not about to, or by the creature. The Lords prayer (the text & mother of all true prayer) directs to none but to our Father in heauen. Matth. 6.9. Doct: 2In the old Teſtament the call is vntounto God the text ſaith, & that in the word of Ichouah; call vponupon me. Pſal. 50.15. In the new Teſtament, we hauehave the ſame directing precept for comming to God in our prayers, no other ſpoken of: for Chriſt ſaith to all in neceſſitie; come vntounto me. Mat. 11.28. that is, to him, who is our God, and deliuerer in troubles; and who can (and onelyonly can) eaſe vsus of them. Therefore, the loſt p. 195Sonne (in that parable by Saint Luke,) came to his Father, not to his fathers Hindes. Luc. 15.18.20. In all the Pſalmes of Dauid (which are Pſalmes of prayer) we finde neuer a Ladie Pſalter: they are (all) directed as incenſe to God. Pſa. 141.1.2. To whom did Moſes and Aaron, among Gods Prieſts pray, and Samuel among his Prophets? it is ſaid; theſe called vponupon the Lord, and he heard them: others could not heare them. Pſal. 99.6. Reaſons.The reaſons. Prayer to God, is a part of Gods honour, which glory he… will not giuegive to another: Eſa. 42.8. It is his ſeruice and worſhip, and wee muſt onelyonly ſerue and worſhip him. Matth. 4.10. Secondly it is a vaine thing in our troubles, to call vponupon thoſe that cannot help vsus, that cannot heare vsus. Now, none can, in that eaſe, help vsus but God, nor heare vsus but hee; the Angels know not our thoughts, and the Saints are farre p. 196from hearing vsus: Eſa. 63.16. Thirdly, the Obiect of faith muſt be the ſubiect of prayer: but in God onelyonly we beleeue; and therfore to God onelyonly muſt we pray. Rom. 10.14. Fourthly, & beſides, it is a folly to call vponupon any name but the LORDS in prayer. For, what need two labours, when one will doe? and who will goe about, when hee may directly goe forward? going to Saints, or Angels, we goe about: but goe directly forward, when we goe to God: againe, going to God, wee ſaue the labour of going to any other: and ſhall wee ſpend labour againſt Scripture and Religion, where wee may ſaue it to Gods honour, and cannot leuie it but to his reproch,? for, (then) wee call into queſtion his power, or truth?

A reproofe of thoſe who (much vnlike this woman) do not in the day of their trouble, p. 197Vſe 1call vponupon God that bindes them, but vponupon thoſe, (or thoſe firſt and rather) that are ſtanders by, as the Saints that can neither heare nor helpe them: there is but one Mediatour, or Maſter of requeſt betweene God and vsus, the Man leſus Chriſt: 1 Tim. 2 5. and Popiſh aduocat…s are put out of office by one that is able p…rfectly to faue all thoſe that come to God by him, Heb, 7.25. Hereupon the primitiue Saints concluded their prayers, neither by Peter nor Paul, neither by the virgin Marie or other Saint, but by Ieſus Chriſt. Papiſts tell vsus that i… is preſumption to come firſt to God: but is it preſumption to doe as wee are commanded of God himſelfe (as wee heard) Eph. 3.12 Heb. 4.16. and of Ieſus Chriſt? Was Dauid in all his poenitentiall prayers, in which hee came to none but God, preſumptuous? Pſ. 6. & 32. p. 198& 51. was the contrite Publican, Luke 18.13. the confeſſing prodigal, Luc. 15.25. & the humble Centurion, Matth 8.5.6. preſumptuous? and did a whole cloud of holic perſons, men and women enter preſumptuouſly, who entred ſo? rather they had entred preſumptuouſly, if they had taken another way. If the King ſhould ſay, let no man dare to preſent any requeſt to mee, but in the hand of the Prince: were it not preſumption to offer our requeſts in any other hand? God hath ſaid, This is my beloued Sonne, (ſpeaking of Chriſt) by him pray vntounto me, Iohn 16.24. and can they bee innocent, and not offend preſumptuouſly, that doe otherwaies? the preſumption (then) is in Popiſh prayers, made in the name of Saints, not in ours that acknowledge no man but Chriſt in all we aske. But they ſay (who commit this ſacriledge in their p. 199Saints prayers) that as men come not to earthly Princes but by meanes & friends about them: ſo neither ſhould we to God without mediators: to which it is anſwered by the whole Colledge of our Diuines, the reaſon is much vnlike and that there is a great diſpariſon betweene our comming to God, and to earthly Princes; for earthly Princes hauehave need of a Remembrancer: ſo hath not God, before, and vntounto whom all things are preſent, Pſal. 111.5. earthly Princes may bee put in feare; but God feares no man, Prou. 21.30. earthly princes cannot heare all themſelues, either becauſe they will not, or becauſe the affaires of the throne will not ſuffer them: but Gods eares are open to all that call vponupon him, though all ſpeake together and at one inſtant, Pſal. 34.15. & 139.7, 8, 9. earthly Princes ſit vnderunder ſtare, and men may bee too baſe p. 200to come vntounto them; but here poore Lazarus may come as ſoone, and as welcome, as the greateſt hee in Chriſtendome, Luke 16.22. and there is no reſpect of perſons with God, Iob 34.19. and (to be ſhort) earthly Princes (if they were too open) might fall vnderunder the hand of ſome villaine: but what hand can reach him that dwelleth ſo high in heauen? and ſo wee ſee that it is not with God as with Princes: but ſo much is written in bookes againſt this ſacrifice of Saints prayers, that I need not to bee vponupon it any longer. But ſome (not Papiſts) in their affliction, goe not the kings way, but another backe-way to witches, and witches children for helpe, as did Saul and Ahazi ab, 1 Sam. 28.7, 8. 2 King. 1.2: This woman came directly and onelyonly to Chriſt for her daughter; and therefore that which commendeth her, reproueth theſe: p. 201but this was ſpoken of before.

A comfort to the godlie in all their troubles: Vſe 2.for they hauehave one (ſuch an one as this woman ſought and found) to flie vntounto. Now if the King bee our friend, what need we to feare, becauſe an ordinarie man is againſt vsus? if the Iudge fauour thee, what can the ſimple countrie-man do againſt thee? God (aboue all) being with vsus, what need we to care how many, and how great they bee, that are againſt vsus? Rom. 8.31. if men faile vsus, our comfort is, wee may goe to him that will neuer faile, Heb. 13.5. this is the beaten way of the Saints in trouble: they that hauehave held it, neuer repented: and you may write, probatum eſt, (as Phyſicions vponupon proued medicines) that this courſe or way to God, in miſerie, is your ſure and onelyonly way to proſperity and peace: this way ou… fathers walked in: for they called vponupon God in their p. 202diſtreſſe, and he deliuered them: and being found in this way, we cannot bee loſt in any trouble.

The womans requeſt was ſhort, but pithie, full of power, and from a troubled ſpirit; and becauſe from it, it was better welcome to him that deſpiſeth not; rather greatly reſpecteth a broken heart, Pſal. 51.17. Eſa 61.1. & 66.2. Doct. 3From whence wee may gather that acceptable prayer ſtandeth not in the power of words, but of ſpirit: for, where there is a floud in the heart to bring it to God, no matter though there bee an ebbe of words and phraſe in the tongue. Chriſts prayer in the garden was ſhort, but of great power, Matth 26.39.42 44. alſo the Publicans prayer; God be mercifull to me a ſinner, Luke 18.13. was more in ſpirit than in words. And what expreſſions were there … p. 20314.15. ſo farre at that time, from all force of words, that a word was not heard to come from him, which is not ſpoken to condemne long prayer, neither zeale in prayer that makes it to breake out into a fire of words: for, long prayer is ſometimes neceſſarie, as at a publike faſt, and neuer amiſſe: when the troubles of the Church, and good occaſions otherwaies giuegive it length. Chriſt made longer prayer than that he taught, Matth 6 9 &c. & ſometimes ſpent the whole night in prayer. Yet prayer is not in length, or excellencie of words, for the power of it, but in ſpirit, and in an humble heart. Reaſons.The reaſons. Long and eloquent prayer may want a heart without which it is but as the ſinging of a Nightingall; pleaſant in the varietie of ſweet voices, but without any ſoule. Now the prayer that wants a heart (how curious ſo euer in well ſet words) wants that, p. 204that ſhould commend it to God, as a reaſonable ſeruice, pleaſing him, Rom. 12 1. where (yet) ſhort and plaine prayer comming from a broken heart, or heart (as it were) bruiſed betweene the wall and doore, becauſe of ſinne, is the ſacrifice of God, or a ſeruice of acception. Secondly, the prayer of faith is preualent and effectuall. Iam. 5 16. but (as it was ſaid of the true Circumciſion, Rom. 2.29.) ſuch prayer ſtandeth not in the letter, but in the heart: ſound faith can doe much with God without oratory, or long prayer. The Phariſes made long prayers, but with what praiſe, when (… zeale of God) but a couetous heart enlarged them? Matth. 23.14.

A comfort to Chriſtians o… ſhort memorie, Vſe 1and of as unreadie inuention: ſuch cannot power out their mindes to God in ſuch a fluence, as they wiſh, p. 205and ſome can: but God will take their ſhort wiſhes in good part, comming from a minde willing to do… more, if it were able: where Chriſtians muſt not ſtriue in full and large prayer to outgoe thoſe, who farre outreach them in their faculties of memorie and quicker invention: for, here, as in giuing of almes, ſo in prayer, eueryevery one muſt doe as he is able: and it is accepted according to that a man hath, 2 Cor 8 12. euen ſhort prayer by way of ejaculation, (when a troubled ſoule wingeth it) flieth beyond thoſe viſible bauens, and aſcendeth vp to God: in the eare of the Almightie it is eloquent and materiall prayer: yet ſuch muſt take heed that no louelove of gaine, or more of pleaſure than of God take them away from larger offices in prayer, or that a lazie minde doe not contradict it.Vſe 2.

A reproofe of that ſtage like p. 206ſeruice in the Papacie, which ſtandeth vponupon length and filling of time, and (no way) vponupon godly deuotion, which is in the Spirit: ſuch thinke that they ſhall bee heard for their much ſpeaking, Matth. 6.7. but they cannot ſo charme God: it is the well tuned heart, not the noiſe of words, that maketh ſweet muſicke in his eares: bodilie exerciſe is to him as ſwines fleſh, Eſa 66.3. not onelyonly vnprofitable, but odious, 1 Tim. 4.8. Let them conſider, who tell their prayers vponupon their beades, and giuegive them in by number, when they pray priuately to God: and let them conſider, who in their publike ſeruice to him runne ouer ſo many Pater-noſters, ſo many Creedes, and Aue's, which they neither vnderſtand, nor (for two of them) fitly applie to prayer: fiue words with the heart, are better than fiue thouſand of that wordly S…nago…ue▪ p. 207where is neither faith nor heart, 1 Cor. 14.19.

What this woman prayed for, followeth.

Lord helpe me,

THat which this Woman prayed for in expreſſe termes, was the diſpoſſeſſing of her daughter vexed, as we heard: but more is included, as his hand of helpe to the ſaluation of both: for, what can bee leſſe intended, by ſuch a faith as ſhee had: beſides, the next venie, giuen and auoided, ſhews as much: and ſo it is as much as if ſhee had ſaid: whether I be a … or no, this is ſure that loſt I am, and in no poſſibilitie to returne, except thou (Lord) ſeeke thy ſeruant; which is the caſe of my daughter alſo: O (therefore) ſeeke and helpe vsus, or bee mercifull vntounto me, and throw out my daughters deuill: ſo much is not expreſt, p. 208but vnderſtood; and ſo farre her prayer of faith carried: Doctr.the point is, Chriſt is helper to thoſe that ſeeke him by faith: therefore is hee called the Sauiour of thoſe that truſt in him, Pſal. 17.7. and ſo much is confeſſed by Dauid in his Pſalme of complaint, where hee ſaith: Our fathers truſted in thee, they truſted, and thou didſt deliuer them, Pſal. 22.4. and (ſo) wee ſee, where faith is leader, deliuerance will not bee farre behinde: when God was readie to take away the rebuke of his people; Eſa ſaith, that men ſhould ſay, this is the Lord, we hauehave waited for him, and he … ſaue vsus, Eſa 25.9. when all ſtrings faile, this will hold, which the Apoſtle truſted vntounto, as to a ſure one indeed; I know in whom I hauehave beleeued, 2 Tim. 1.12. as much as if hee had ſaid, if the worſt come, bee whom I hauehave truſted with all, will be my ſure keeper: the ſame p. 209Apoſtle laboured, that is laboured worthy he, and (yet) was rebuked: howbeit, truſting in the liuing God, it was no trouble to him, for hee knew that God, in whom he truſted, would bee his Sauiour at the laſt, 1. Tim. 4.10. And thus it is plaine, that Chriſt (the Lord) is helper to all that ſeeke him by faith: the reaſons; Reaſons.the promiſe … made to ſuch, Mat. 11.28. & who euer were confounded that truſted in him, Pſal. 22.5. Secondly, his readines to help in ſuch caſes, doth promiſe no leſſe: for, euen when men ſcarce dare truſt him; as in the example of the Leper that worſhipped, Matth. 8.2, 3. he pardoneth the …nfirmitie of their faith, and belpeth them: how much more when they truſt him with all? euen men in whom there is not a drop of that goodneſſe, which in God is ſea-full, will not faile thoſe that truſt in them. Thirdly, (therefore) all places of refuge p. 210were figures of Chriſt, and fingers to him: and hee takes away all refuge, that in trouble, he may bee the refuge of all that truſt in him.

The vſe is for inſtruction, Ʋſe 1.teaching that if in our troubles we be not deliuerered, the fault is in our ſelues: and this, becauſe we truſted vntounto our ſelues too much, & truſted not in God that would hauehave ſaued vsus: or we waited not on him in obedience, and with faith, but made too much haſte, not tarrying the time till hee would come to comfort vsus: and what maruell that wee periſh from the ſaluation of God, when we runne out, and in nothing keepe the path of life?

An admonition (therefore) to Chriſtians, Vſe 2with this Chriſtian Cannanite, to wait for Gods goodneſſe and truth in the way of faith, with repentance: for, God muſt ſee our amendment, if we will ſee his ſaluation; if we p. 211will hauehave helpe from him, wee muſt doe reuerence to him: and we muſt bee as this woman was, ſtrong in patience, and nothing in our ſelues, if wee will reape fruit from our patience, and bee ſomewhat in him. This woman, as low in heart as in bodie, waited for Chriſts helpe, & (after one replie more) had it with aduantage: ſo ſure it is, that the poore ſhall not alway be forgotten, nor their expectation periſh for euer, Pſal. 9.18.

Chriſts third replie, that which cut indeed, followeth.