Deuout contemplations expressed in two and fortie sermons vpon all ye quadragesimall Gospells written in Spanish by Fr. Ch. de Fonseca Englished by. I. M. of Magdalen Colledge in Oxford

THE NINTH SERMON, VP∣ON THE THVRSEDAY AFTER THE FIRST SVN∣DAY IN LENT. (Book 9)

MAT. 5. MARC. 7.

Secessit Iesus in partes Tyri & Sydonis.

Iesus withdrew himselfe into the coasts of Tyre and Sydon.

THis Historie hath beene handled by mee heretofore: The summe whereof is, That our Sauiour Christ withdrawing himselfe to the parts of Tyrus and Sydon,* 1.1 hee did a worke of mercie, that was full of strange circumstances. A woman came forth to meet him, descended of that accursed Cha••, desiring his helpe for a daughter of hers that was possessed with a Deuill: And howbeit our Sauiour had taken the paines to come fiue and twentie leagues for to heale that soule, (as one that well knew the price and worth thereof) yet he gaue her so many shrewd disgraces and put-by's, that would haue dismayed the stoutest spirit aliue, and haue cooled the courage of him that had beene most confident of his strength. But this wo∣man did not flag a whit for all this, nor would bee so beaten off; but one while making vse of the intercession of the Apostles; another while confessing her∣selfe to be no better than a Dogge, and begging like a Dogge, not the bread it selfe, which was for the children, but the crummes that fell from the 〈◊〉〈◊〉, which neuer yet was denied vnto Dogges: she perseuered in her petition, lay∣ing such a strong and forcible batterie to the pittie and mercie of Christ, that it being in it selfe inuincible, yet it yeelded to a womans importunitie. Incoura∣ging vs thereby, and putting vs in good hope, that nothing shall be denied vn∣to vs,* 1.2 if we shall earnestly call vpon God, & perseuer in the pursuit of our hum∣ble petitions: And there is good cause of comfort for vs, Quoniam confirmata

est super nos misericordia eius, His mercie is confirmed vnto vs, as well as his grace; whose effect is infallible, and most certaine. And as a continuall feauer that is once confirmed and setled vpon vs, is an assured messenger of death; so the mercie of God being once confirmed vnto vs, it is not possible that it should euer faile vs.

Egressus Iesus, secessit.

Some doe apply this word to the Sonne of Gods comming foorth into the World; Some, to the strength and vertue which our humane nature recouered by this his comming. Which is all one with that of Saint Austen; if God had not beene Man, Man had not beene free. The Scripture calleth Christ our Sa∣uiour, The desire & hope of the Gentiles. And to him that shall doubt, How the Gentiles, not hauing knowledge of the Son of God, nor of his comming,* 1.3 could bee called their hope, and their desire?

First of all, I answere; That amongst the Gentiles God had some friends,* 1.4 as the Sybils, and many which beleeued in him; In the land of Hus, he had Iob. And if it shall be obiected, That so small a number of the Gentiles,* 1.5 were not suffici∣ent to giue a name and beeing of this their hope and desire?

I must answere secondly, That all creatures did naturally desire,* 1.6 and long for him, as the dry ground doth gape for water;* 1.7 or as the captiue doth desire his li∣bertie, Sicut terra sine aqua tibi.

Thirdly, Saint Austen answeres, That the desired, ought first to bee knowne. But it is the fashion of the Prophets, to take Futurū, pro praeterito, The future, for the preterperfect Tence.

And here it is to bee noted, That with Tyrus and Sydon, that happened vn∣to him in particular, which succeeded vnto him in the world in generall. He was long before offended with this Country as it appeareth in Ioel; Quid mihi,* 1.8 & vo∣bis Tyrus & Sydon? What haue I to doe with you, ô Tyre and Sydon. In Ezechiel,* 1.9 Tu ergo fili hominis assume lamentum super Tyrum, Now therefore ô sonne of Man, take vp a lamentation for Tyre. In Esay Onus Tyri, vlulate naues maris, The burden of Tyre,* 1.10 ••owle ye ships of the Sea. How then did God make peace with the World by his Sonne? Gratificauit nos in dilecto filio suo. And hee offered the like kindnesse vnto Tyrus and Sydon. Memor ero Rahab Babilonis: Ecce alienigeni, & Tyrus hic fuerunt illic, &c. I will thinke vpon Rahab, and Babilon, the Morians,* 1.11 and them of Tyre, &c.

Secessit in partes Tyri, & Sydonis, Hee went into the Coasts of Tyre and Sydon. He taxes this his people of their vnthankefulnes towards him; For he, that doth not only not acknowledge a good turn, but requites it with il, shuts the gates of Hea∣uen against his owne Soule. And therefore, Signum non dabiter ei••. Rupertus hath obserued, That the first fault that was committed in the World, was Ingratitude; For God hauing created Adam in a perfect age, and sound in his judgement, ha∣uing, for his recreation giuen him Paradise, and for his authoritie, the Seignio∣rie of the World; yet did hee not giue him thankes for these his so great and many fauours towards him; whereupon the Deuill, (beeing a slye and subtill Merchant) tooke occasion to tempt him, persuading himselfe, That hee who had shewed himselfe ingratefull, would with a little labour bee easily brought to be disobedient. This Doctor doth soundly & throughly ponder these words, Serpens erat callidior, The serpent was more subtill. Like a craftie Huntsman, hee waited but for a time, that Adam by his vnthankefulnes should fall into the toile, whence afterwards hee should not so easily get out. Saint Ambrose sayth, That

Noah, all that while that hee was building the Arke, did not any thing, though neuer so little, without some especiall order from God; but as soone as hee was gone out of the Arke, without further expecting aduise from Heauen, hee did prepare and make readie his sacrifice. For, that a Soule should shew it selfe thankefull to it's God, it is not necessary, that it should stay waighting & looking for reuelations; but rather hasten to expresse it as soone as it can, and to vse all preuention of being put in mind of it. And therfore in approbation of Noahs for∣wardnesse, the Text sayth, Odoratus est Dominus odorem suauitatis, The Lord smel∣led a sauour of rest.* 1.12 And shewed himselfe so well pleased and appeased therwith that he sayd in his heart, he would thencefoorth curse the ground no more for mans cause.

There is another circumstance, touching Ingratitude, which is very conside∣rable, & deserues our attention, which is this, That albeit God is woont some∣times to dissemble other faults, and lets them runne on many yeares before he wil punish them, yet the sins of vnthankefulnesse, he will not suffer them to scape vnpunished, no no•• so much as to graunt them the forbearance of a few houres. God sayth in Leuiticus; Qui maledixerit Deo suo, portab••t peccatum suum, Who∣soeuer shall curse his God,* 1.13 or speake ill of him, shall beare his sin; no farther chastise∣ment beeing there set downe for him. But hee that shall blaspheme the name of the Lord, Morte morietur, shall bee put to death: that is the Law. The second (questionlesse) is a lesser sinne than the former; And yet God dissembles the for∣mer, and will by no meanes indure the second. And the reason thereof (rendred by Thomas) is, That those names, and attributes of God, doe shut vp as it were, and comprehend in them those benefits which hee so liberally bestowes vpon vs; and for that the blasphemer showes himselfe so vngratefull vnto God, hee cannot hope for any pardon of his punishment. Our Sauiour Christ then seeing, that Iudea did draw poyson out of treacle, and vnthankefulnesse and hardnesse of heart, from the many fauours and mercies that hee had shewed towards them, Secessit in partes Tyri & Sydonis, Went into the Coasts of Tyre and Sydon &c.

Ecce mulier Chananea.

* 1.14Many, and great matters are spoken of the force and power of Prayer. Gree∣uous is that saying of God vnto Ieromie; Noli orare pro populo isto, neque assumes pro eis laudem & orationem,* 1.15 & non obsistas mihi, Thou shalt not pray for this people, nei∣ther lift vp cry or prayer for them, neither intreat mee, least I should heare thee, and so diuert mine anger. Seest thou not what they doe, &c? Seeke not therefore to hin∣der me in executing my vengeance against them. None (sayth Iob) is able to resist the wrath of God. But God aduiseth vs, how powerfull a thing Prayer is for the appeasing of it,* 1.16 by seeking to preuent the Prophet, by putting in this ca∣ueat, Non obsistas mihi, Resist mee not. Greeuous is that saying of God, vnto Mo∣ses, Desine, vt irascatur furor meus, Stand not betwixt mee and home, that I may destroy this people. O Lord, who can hold thy hand, when thou art willing to strike? Who, force thee against thy will, to be quiet? yes, The Prayer of such a friend as Moses, Orabat autem Moyses ad Dominum Deum suum. Beeing one, whom God so much respected. And as the loue of a friend doth tye the hands of some angry Lord, and keep him from striking; so Prayers binds Gods hands when hee is angry with vs, not suffering him to draw his sword. This was no small comfort to Dauid, which made him to sing the song of Thankesgiuing, Be∣nedictus Deus, qui non amouit orationem meam, & misericordiam suam à me, Blessed be God, who hath not remooued either my prayer, or his owne mercie from mee. Saint

Austen saith, That as long as God shall not take from out our mouthes and our hearts our praying vnto him, so long we may be well assured that he will not re∣moue his mercie from vs, for he neuer denieth those that faithfully cal vpon him

But a matter of great consideration is that which we haue here in hand, Ecce mulier Cananea, Behold a Canaanitish woman, &c. What? a woman that is an Idola∣tresse, can shee bee of that power that shee should ouercome God by prayer? When a weake arme cuts a man off by the wast at a blow, or hewes a bar of yron in sunder, this act is not attributed so much to the force of his arme, as the good∣nesse of his sword; so, this dayes noble act is not to bee attributed to a Pagan woman, (who was descended of that accursed Cham) but to the power of Pray∣er. To those three diuine persons, Prayers are not permitted: for, as Thomas no∣teth it, Prayer is to be directed to a superiour power: And if the Sonne of God did pray, it was according to his humanitie, hauing recourse (as Saint Ambrose saith) to those two obligations of Priest and Aduocate: And if (Saint Paul saith) that the holy Ghost doth pray, Postulat pro nobis gemitibus in enarrabilibus, He ma∣keth request for vs with grones that are vnspeakeable: It was, that he might teach vs how to pray, as Saint Augustine expoundeth it. The Deuills, and those that are damned, are not capable of prayer: Albeit the couetous rich man did desire a drop of water of Abraham to coole his tongue, & the Deuills entreated Christ,* 1.17 that he would giue them leaue to enter into the Swine. For to pray vnto God, is to turne vnto God, and with a sorowfull soule, and a contrite heart, humbly and earnestly to call vpon him, crauing pardon for our sinnes. Prayer therefore onely belongs vnto men, as well the Iust, as the Sinner; and that the Prayer of the Iust should preuaile with God, which begges and entreats of his diuine Ma∣jestie, That he will beare with vs this yeare, and the next, and so from time to time (as is prooued by that Parable of the Figge tree, which the Lord of the Soyle caused to be hewne downe, because it bare no fruit) it is not much: But that the prayer of a Canaanitish woman should make God to yeeld vnto her, is more than much. The name of woman, in it's true and naturall element, notifi∣eth a thousand imperfections: O pessima, & Mulier, saith Euripides, signifying thereby, That there is no mischiefe which she is not a Midwife vnto; the verie name of a Canaanitish woman doth blab out sin in hir, hatred towards God, and a measure full of miserie. Now if a subiect so weake and so imperfect, grew by Prayer to be so powerfull; What will not Prayer be able to do? Salomon askes the question, Mulierem fortem quis inueniet? Who shall meet with a valiant woman, that is full of mettall and courage? I answer, That naturally such a one is Rara auis in terris, a verie Phoenix, a white Crow, and a blacke Swan; but by the force of Prayer you shall thrice meet with such a one: in Tyrus and Sydon God sayes no; and yet in the end, the Canaanitish womans Yea goes further than our Saui∣ours Nay; making God, as it were, to lay downe the Bucklers, and to yeeld vnto her. And to him that shall say, That this was a spirituall wrestling, neuer giuing ouer our Sauiour, but still pressing and importuning him more and more; and that a woman will be sometimes so earnest and so violent, that shee may as well wearie out God, as she doth Man, to make him yeeld ere she haue done with him: To this, a Doctor of our times verie well answers, by proposing another questi∣on; to wit, Whither Iacobs wrestling with God were with the force of his arms, or with the armes of Prayer? Origen tells vs, That it was a spirituall strugling of teares and prayers; and Iacob hauing got the better, God said vnto him, Thou shalt no more be called Iacob, but Israel, because thou hast had power with God. The like may be said by our Sauior to this Canaanitish woman.

Ecce mulier Cananea, Behold a woman, &c. Ecce, in holy Scripture commonly signifieth some great matter of admiration. And this case of the Canaanitish woman is admirable, for two rare circumstances contained in it.

The one, For that strange change and alteration in her; in regard, that of a Canaanite in Occupatione, she became a Canaanite in Oratione, that is, a Negotiator in Heauen: for Cananea (according to Saint Hierome) is the same with Negotia∣trix. Of a good huswife, that girdeth her loyns with strength, and strengthneth her armes, Salomon saith, Cingulum tradidit Cananeo; the Vulger hath it, Negotia∣tori,* 1.18 To the Merchant, or one that negotiates businesses; and Heauen is stored with such kind of People: Negociamini dum venio, Occupie till I come. And so great was the hast which this Canaanite made for the encreasing of her Talent, and in mannaging of her businesse, that the Church sets her before vs for an ex∣ample, and for an excellent and happie Negotiant with God himselfe. As Abra∣ham was put for a patterne of Faith; Isaac, of Obedience; Ioseph, of Chastitie; Iob, of Patience; Marie Magdalen, of Repentance; so this Canaanitish woman is proposed vnto vs as an example of well negotiating with God, shewing vs the readie way for a quicke dispatch.

The other, That a woman that was a Gentile should come out of Tyrus and Sydon,* 1.19 to be a Schoole to the Faithfull; as if a Moore should come from his Moorisme, to be a Christian, which is a rare thing, and seldome seene: that such a one should haue issued out of Ierusalem, that was well grounded in the Scrip∣ture and Religion, it was not much; but from Tyrus and Sydon it was not a thing to be expected. To be of the houshold of Faith among the Gentiles, a Catholick among Hereticks, a Christian among Moores, a Saint amongst the Wicked, was eue•• yet accounted strange and wonderfull. Saint Gregorie obserues this of Iob, liuing in the Land of Hus among the Barbarians; Socius fuit Draconum, Frater Stru••hionum, He was a companion of Dragons, and a brother to Ostriches, that is, he li∣ued amongst the Vngodly. And Saint Peter saith of Lot, That he being righte∣ous,* 1.20 and dwelling among the Sodomites, in seeing the vncleanly conuersation of the Wicked, and hearing of their abhominable sinnes, vexed his righteous soule from day to day with their vnlawful deeds; which is a great crosse and affliction to the Godly. Saint Iohn saith of the Bishop of Pergamus, Scio vbi habitas, vbi se••es est Sathanae, & tenes nomen meum, All thy actions are not praise-worthie; but this is greatly to be commended in thee, that amongst Deuills, where Sathan hath his Throne, thou keepest the faith, and confessest my name. Saint Paul, of the Philippians, That In medio nationis prauae. The Spouse, of his Beloued, That, Sicut Lilium inter spi∣nas, without receiuing any harme. In a word, to enioy perfect health in the mid∣dest of a great plague, is a great matter; but much greater is it, that out of a Pest∣house one should come forth to giue helpe vnto others; that from amidst Here∣tickes a Master should be brought to teach Catholickes; and that out of Tyrus and Sydon should step forth a Canaanitish woman to instruct the Church. And this is that which this word Ecce aimes at.

A finibus illis egressa, Come from out those Borders.

First, Christ; and then she: and though Christ had the longer and harder journey of it, and she the shorter and easier; yet you see shee was willing to put the best foot forward, and to take some paines her selfe in the businesse: she did not as many doe now adayes, sit still and doe nothing, laying the whole burthen of the justification vpon our Sauiour Christ. Supra dorsum meum (saith he, com∣plaining by the Prophet) fabricauerunt peccatores, prolongauerunt iniquitatem sua••,

They threw all the whole burthen of their sinnes vpon my shoulders, taking no care themselues to worke out their saluation. Beloued, this is not the way; it is not enough, that yee haue your calling and vocation from God, but you must make sure this your vocation vnto you by good workes, Satagite per bona opera certam facere vocationem vestram; It is not enough, that Christ hath redeemed you, but you must seeke on your part to secure your redemption. In this sence said Paul, Adimpleo quae desunt passionum Christi in carne mea: Not that any thing can be wanting to the passion of Christ, on his part, but on thine. Faine wouldst thou goe to Heauen, but thou art loath to take any paines to get thither; thou wouldst be carried vp in a soft and easie chaire, but art loath to stretch thy legs. And for this cause the Scripture stiles the life of man, a Warfare, a Wrestling, a Race, a Combat, a Reward, a Crowne; things that are not atchieued with∣out labour, trouble, seruice, sweats, and some deseruing in our selues. Vbi non sunt Boues, praesepe vacuum est, Where there are no Oxen, the Cratch is emptie; where no paines, no profit. Herculei auri celebrant labores, saith Boëtius, The Chronicles of Hercules were his Labours. And Plautus, Pars est fortuna laborum.

Come out of those Borders. We are not onely to leaue sinne, but also to remoue from vs all occasion of sinning. God said vnto Abraham, Eijce ancillam; Agar 〈◊〉〈◊〉 his Slaue o•• Bondwoman,* 1.21 she was that Leuen which had sowred the sweet ••••ace of his house: God might as well haue commanded him to correct and punish her for her insolent behauiour; but because he would haue the occasion of any farther falling out taken away, he layes this command vpon him, Eijce an∣cillam, & filium eius. Ismael, ô Lord, (might Abraham haue said) is but a child,* 1.22 and in regard of his tender age disciplinable and corrigible, he can as yet do but little harme. But this would not serue his turne, there was no remedie but hee must be sent packing too, that all occasion may be taken away of his mothers re∣turning backe to see him. Salua te in Monte, ne stes, &c. Get thee out of the Citie,* 1.23 and escape into the Mountaine, lest thou be destroyed. It was the Angells aduice vnto Lot, lest so circumuicinant and neere neighbouring occasion might prooue dan∣gerous vnto him: Quantum distat Ortus ab Occidente, longe fecit à nobis iniquitates nostras, Looke how wide the East is from the West, so farre hath he set our sinnes from vs.* 1.24 In the Captiuitie of Babylon, the Children of Israell hid in a verie deepe pit, the holy Fire, as a man would hide Treasure, hoping hereafter they might come againe to the fetching of it out: but when this their Captiuitie was ended, when they came to seeke for it, they found in stead thereof, a coagulated and crudded kind of water, as when it is frozen; but when the beames of the Sunne began to touch vpon it, it turned againe to fire. So they that couer the fire of their affe∣ction with the ashes of absence, with a hope to returne to reuiue that heat; how∣beit it be more cold and more frozen than water, yet with the Sunne of their presence, and the heat of occasion, those coles of loue begin to kindle anew, and to breake forth into their woonted flames. Saint Augustine reports of Alipius, That hauing resolued with himselfe, neuer to looke vpon your Fencers Prizes, vpon a time, through the earnest importunitie of his friends hee was drawne along to the Theatre where those bloudie sports were performed; protesting that he would keepe his eyes all the while shut, and not so much as once open them: yet it so fell out, that vpon a sudden great shout of the People, he looked abroad to see what the matter was; Whereupon hee became another man, and altered his former purpose; so that his hatred to this sport, was turned into a loue and liking of it. Ecclesiasticus saith, That as a cleere Fountaine is to the thir∣stie, and as the shade to him that is scortched with heat, such is occasion, to a

man that is accustomed to ill. In filia non auertente se, firma custodiam, Giue her for lost, if thou quit not the occasion.

Clamabat, Miserere mei, She cried, Haue mercie vpon me.

Vocall Prayer is sometimes profitable, and sometimes necessarie; profitable, because it stirreth vp our inward deuotion, And is (as Saint Augustine hath obser∣ued) that blast which bloweth and kindleth the fire that is within vs. Those that are more perfect than others, spend much time in meditation and contemplation of the Spirit: but those that are lesse perfect, because their inward heat quickly failes them, they must haue recourse to the breath of vocall Prayer, and call out aloud, with this Canaanitish woman; for the Heart and the Lips are an acceptable Sacrifice vnto God. Ex voluntate mea confitebor ei; Saint Paul calls it, The fruit of the Lips;* 1.25 Osee, A Sacrifice, Vituli Labiorum, The calfes of our Lips.

Miserere mei, Fili Dauid.

Haue mercie vpon me, thou Sonne of Dauid. Saint Augustine saith, That what∣soeuer may be lawfully desired,* 1.26 may be lawfully required of God: And beeing there be three sorts of things; some so good, that it is impossible the vse of them should be bad, as Grace, Vertue, Glorie, and the necessarie sustenance of the bo∣die, which we dayly beg of God: others so ill, that they can neuer be good, as Sinne and Wickednesse: and others indifferent, which of themselues are neither good nor euill, as Riches, and other the like temporall Goods. The first, wee may alwaies, and at all times begge of God without any condition or limitation: the second neuer: the third must euermore haue this reseruation; If it bee, ô Lord, for thy seruice, or thy honour and glorie, &c. Now this Canaanitish wo∣man crauing mercie for her selfe and her daughter, it beeing so holy and pious a petition, she might absolutely preferre the same to our Sauiour.

* 1.27Haue mercie vpon me, thou Sonne of Dauid. Saint Basil pondereth the elegancie of this prayer, so wholly stript from any proper presumption in it selfe, and so cloathed throughout from top to toe, with the mercie of God. There is not any greater pouertie (saith Saint Bernard) than that of our owne merits; nor any fal∣ser riches than that of our own presumption. And he preuailes most with God, who presumes least of himself; for the mercies of God are not occasioned from our deseruings, but from his own infinite goodnesse, as Leo the Pope sets it down vnto you more at large. Gods mercie is so infinite and so immense, that there is no comparison betwixt our merits and it; so short is our rightuousnesse of his goodnesse. Saint Chrysostome sayes, That mercie must bee like a free Port that opens vnto the sea, and affoords franke passage vpon all occasions, or whither so∣euer we are bound, without paying so much for importation, or so much for ex∣portation, &c.

O Sonne of Dauid. Although our Sauiour were of the Seed of Abraham, as well as of the House of Dauid; yet with this People, more preuailed this ap∣pellatiue of Dauid; for that the promise which God had made to this King was fresher in remembrance, more especiall, and more honourable, as Saint Chryso∣stome and Euthimius vpon this verie place haue noted it vnto vs: So that both the nobler, and the learneder sort among them, besides the People in generall, did not onely hold it as an Article of their Faith, but for a great glorie vnto them, that their Messias was to descend from the loynes of Dauid,* 1.28 Scriptum est; Quia de semine Dauid venit Christus. And our Sauiour asking of the Pharisees, Whose

sonne their Messias should bee? they did all agree in this, That hee should come from the Stocke of Dauid.

Now whither it were, that this Cananitish woman by giuing him this attri∣bute, thought with her selfe, That he had some obligation to fauour the Gen∣tiles, (for the first Troupes that Dauid had, were of fugitiue Slaues and Forrei∣ners, which came to his ayd, [Et factus est eorum Princeps] or whither the power that she saw he had in casting out Deuils, wrought thus vpon her; or whither the much honour that hee had alwaies shewne to women; or all of these together, were motiues of her pretension, I cannot tell you; but sure I am, that shee did beleeue, That our Sauiour Christ came into the world for to saue sinners, and for the generall good of all Mankind, for the Iew, and for the Gentile, and that the Deuills were subiect vnto him; (differing therein from the Pharisees, who made him Belzebubs Factor) and that there was no disease so incurable which this hea∣uenly Physition was not able to cure; and that he had past his word to the grea∣test Sinners, That if they should call vpon God for mercie, and beleeue in his sonne Christ Iesus, whom he had sent into the world, he would free them from forth the depth of their miseries.

Non respondit ei verbum.

He answered not a word. Origen, and almost all the rest of the Saints,* 1.29 judge this silence of our Sruiour to bee verie strange, in regard ofthe strangenesse of the circumstances. First of all, Because that Fountaine (saith Origen) which was alwaies woont to inuite and call vs to drinke, doth now denie water to the Thir∣stie; the Physition that came to cure the Sicke, refuse to helpe his Patient; that Wisedome which cried out in the Market place with a loud voyce, Venite ad me, that it should now remaine dumbe, Who may not stand amased at it? O Lord, thou doost not onely accept of Prayer, but doost like of the bare desire to doe it; not onely of the lips, but of our willingnesse to mooue them. Et voluntate labiorum illius, non fraudasti eum, saith Dauid. And Wisedome, Optaui, & datus est mihi sensus, When I prayed, vnderstanding was giuen me; and when I called,* 1.30 the Spirit of Wisedome came vnto me.

Secondly, That those prayers & cries which come not from the heart, should notbe heard, it is not much. Aufer à me tumultum carminum tuorum, saith Amos,* 1.31 Take thou away from me the multitude of thy Songs; for I will not heare the melodie of thy Viols; And all because they were not from the heart. And in another place, Populus hic labijs me honorat, corde autem longe est, They honour me (saith Esay) with their lips, but their heart is farre from me. But this Cananitish woman did by her voice expresse her hearts griefe: and most true it is, That parents many times louing their children better than themselues, are more sencible of their sorows than of their owne.

Thirdly, it being so pious a businesse, as the freeing of her daughter from the torment of the Deuill; and being sent besides, of God into the world, Vt dissoluat opera Diaboli; the Apostles as well pittying the daughters miserie, as the mothers sorow, besought our Sauiour in her behalfe, saying, Dimitte illam.

Fourthly, There must be some great matter in it, some extraordinarie reason, why Christ should bee now more dumbe, than at other times: But of that wee haue spoken elsewhere. Clamaui per diem, & non exaudies, & nocte, & non &c. (they are the words of the sonne of God to his eternall Father) What, ô Lord, (sayth hee) shall I call vpon thee night and day, and wilt thou not heare mee? Thy silence can bee no scandall vnto mee, because I know the secrets of thy heart;

and thy loue towards mee; Marry vnto others, it may giue great offence.

In the former Chapter of this Storie, wee haue giuen some reasons of this silence. Of those which haue since offered themselues, let the first bee that of S. Chrisostome: If our Sauiour Christ (sayth he) should haue made present answer to the Canaanitish woman, her patience, her perseuerance, her prudence, her courage, and her faith, would not haue beene so much seene, nor manifested to the World. So that our Sauiour was not dumbe out of any scorne or contempt towards her, but because in the crysoll of these his put-byes, and disdaines, hee might discouer the treasure of her Vertues. And for this cause did Christ heape so many disgraces vpon her, one on the necke of another: one while, not seeming to take any notice of her griefs; another while stiling the Iews, children, and her selfe a dog. Wherewith this poore woman, was so far from being offen∣ded or taking any exception at it, that humbly casting her self downe at his feet, shee did worship and adore him, allowing all that he sayd to be true, & that these disgraces were worthily throwne vpon her, confessing her selfe to bee no better than a dog, yet notwithstanding shee comes vpon him againe with an Etiam Do∣mine, Yet the crums ô Lord, &c. That with kind words and faire promises, and other gratious fauours, God should incourage his souldiers, put strength and boldnesse into them, and winne their loue and affection, it is not much; but that with disdaines and disgraces, they should receiue augmentation, and increase, (like Anteus, who the oftner he was by Hercules throwne to the ground, the abler and stronger hee grew) it is more than much. Hee that is in Loue, hath his affe∣ction rather inflamed than abated by disdaines: And this Canaanitish woman was falne so farre in loue with our Sauiour, that his neglecting of her could not quench the heat of her affection. In a word, because to fight against the disfa∣uours of God, is one of the greatest proofes that a Soule can make of her prow∣esse; that this womans valour might bee the more seene, Non respondit ei ver∣bum, Hee answered not a word, &c.

The second is of Saint Gregorie: Many times (saith he) God doth defer this or that fauor which we beg at his hands,* 1.32 and for no other cause, but that he would haue vs to perseuer in Prayer. God is so well pleased, that wee should pray and sue vnto him, that with him, hee is Magis importunus, qui importunat minus, Most troublesome, that is least troublesome. Saint Austen sayth, that out of the pleasure and delight that hee taketh therein, God will haue vs to intreat him euen for those things, which are alreadie decreed vpon in his diuine Councell. And as his prouidence giues vs the fruits of the Earth, by the meanes of trauell and tillage; so he giues vs many good things, & many rich blessings, by the means of prayer. Abrahams posteritie rested verie secure, in regard of the promise which God had made vnto them;* 1.33 And yet for all this, would hee haue Isaacs prayers to bee the meanes, that Rebecca of barren, should become fruitfull. There was great certaintie,* 1.34 that God would send raine after that great drought, for to com∣fort the children of Israel, yet would hee haue the prayer of Elias to bee the meanes to procure it. The health of Tobias and Sarah his wife stood vpon sure tearmes of safetie,* 1.35 yet was hee aduised by Raphaell to pray, that the Deuill might not haue the power to take his life from him, as hee had done from the rest of her husbands. This made Thomas to bee of opinion, that our predestina∣tion is propped vp and strengthened with the prayers of the Saints. And Saint Chrysostome affirmeth; That as the hands of a man are naturally, not onely in∣struments of all things else, but of the verie instruments themselues; so is Praier in that which is spirituall. Saint Ierome and Saint Basil, make mention of a cer∣taine

Hereticke, who said, Seeing God knowes what I stand in need of, why should I seeke to trouble and importune him? Whereunto their answer is, That with God we are not to make our selues, Relatores necessitatis nostrae, sed reos, Not re∣porters, but petitioners. And as there is a great inequalitie betwixt Relatorem,* 1.36 and Reum; so is there likewise in their importunitie. Saint Augustine is of opinion, That he who is not importunate, shewes he hath no great mind to that thing hee sues for; and that God will not grant him his request, because he seemes to set so light by it.

The third is this, God doth not onely from thy prayers receiue pleasure,* 1.37 but honour. Martial treating of Idolaters, sayth, That there is this difference be∣twixt the Artificer that makes the Idoll, and him that prayes vnto it and adores it; that the Artificer onely makes the Image; but that he that prayes vnto it, and adores it, makes (as much as in him lies) a God of it; for by praying thereto, and adoring it, he doth openly protest and manifestly declare it's Diuinitie, and for his part, doth willingly acknowledge all reuerence and worship due to the same.

Qui fingit sacros, auro, vel marmore vultus, Non facit ille Deos, qui rogat, ille facit. To Gold, or Stone, a sacred looke who faines, Makes them not Gods; who pray's, that praise obtaines.

Which kind of language is likewise vsed in Scripture. The Children of Israell cried out, Fac nobis Deos qui nos precedant, Make vs Gods to goe before vs▪ but of Aaron it is said, That he made them a Calfe; it was Aaron that made the Calfe,* 1.38 but they, that made the Calfe a God. Thou entrest into a Siluer-Smiths Shop, thou seest him at worke, thou askest him, What he is a doing? he tells thee, Hee is making the God Cupid; He speakes amisse, and does not say well in it; for it is he that bowes before him, prayes vnto him, and adores him, that makes him a God: for thou for thy part makest him neither worse nor better than an Idoll; it is he that sues vnto him, he that falls downe and worships him, equalling him in his seruice with God, that makes him a God. Of such Gods, God saith by Dauid, They that make them are like vnto them, and so are all such as put their trust in them. So that to beg or aske any thing of God, is to honour and praise him,* 1.39 ma∣king publique protestation, and open acknowledgement of his diuine power. Dignus est Agnus accipere dignitat••m,* 1.40 Worthie is the Lambe that was killed (Saint Iohn pointing at our Sauiour) to rec••iue power, and riches, and wisedome, and strength, and glorie, and praise; To whom all the creatures that are in Heauen, and on the Earth, and in the Sea, and all that is in them, shall sing praise, and honour, and glorie, and power, to him that sitteth vpon the Throne, and vnto the Lambe for euermore. God, (and so our Sauiour Christ) wheresoeuer he is, hath still his diuinitie with him: Thou doost not denie it; but God is not contented with this, but hee will haue thee on thy part to giue it him, by calling vpon him, crauing his helping hand, and by acknowledging him to be thy God. According to that prophecie of Esay, Ipsum Gentes deprecabunt••r, The Earth shall be full of the knowledge of the Lord, and the N••••ions shall seeke vnto him.* 1.41 Daniel chose rather to be cast into the Lyons Denne, than to leaue off his praying vnto God. Darius would needes make himselfe a God for thirtie dayes, and gaue command, That none should dare to make any supplication to any other but himselfe: It was a rash and vnad∣uised action in him to seeke to make himselfe a God; but it was no ill course in him, that he made this trouble of hearing their petitions, the meanes to remedy

what he found was amisse; for by hearing his Peoples complaints, he knew the better how to helpe them. And therefore God complaining of his People, That they did not come and sue vnto him, nor make their moane vnto him, hee brands them in the forehead to their foule shame, with a Non me inuocasti, Thou hast not called vpon me.

The fourth is S. Austens; who saith, That God sometime denies, sometimes grants our requests; one while more slow, another, more speedie, in yeelding to our petitions. The Deuill craued his leaue to tempt Iob, and hee presently gaue way to it. Saint Paul did beg of him, that he might be freed from that euil An∣gell which tormented him, and his suit was denied; yet the Deuils dispatch was nothing so good as Saint Pauls: to the one it was quicke, but to his farther shame and confusion: to the other more slow, but to his greater grace and glorie. The Spouse treating of her Beloued, saith, I sought him, but I could not find him; I called him,* 1.42 but he answered me not. Richardus de Sancto Victore saith, That God doth not presently replie to our Prayers, nor on the sudden grant our requests, to the end that he might make vs the better answer, and send vs away with the better dis∣patch. It is a note of Saint Basils, That Salomons wisedome stayed so little a while with him, because God had so soone granted his request. And therefore it is commonly said, Que prestò se alcança se pierde, Soone got, soone lost.

The fift is of Victor Antiochenus. Our Sauiour Christ (saith he) threw so ma∣nie disgraces vpon this woman of Tyrus and Sydon, and yet gaue her strength withall to continue so couragious and constant all the while, to the end that if the Iewes should either grow enuious or jealous of the fauour that our Sauiour shewed vnto her, by taking exception at his Fiat tibi sicut vis, Bee it vnto thee as thou wouldst haue it; and at that his extraordinarie commending of her, when he tells her, I haue not found such great Faith, no not in Israell: he might verie wel ex∣cuse himselfe vnto them, by shewing vnto them, that this was violentiae magis, quam voluntatis, rather a violent, than a voluntarie action, and that whither hee would or no, he was in a manner forced and compelled to doe as he did: For it is not vnknowne vnto you, how scornefull I shewed my selfe vnto her, how ma∣ny disgraces I put vpon her; yet all would not doe, but she is more importunate vpon me than before, so that her Faith did enforce me to yeeld. He that is truly in loue, auoyds the occasions that may bee offensiue to his Loue: Nor can that loue be too much indeered, which our Sauiour bare vnto the Iewes, which made him so loath to offend them: but neuer was there any woman so jealous of her husband, as the Iewes were of the Gentiles, as also of our Sauiours conuersing with them.

The sixt, That one of the noblest and most heroicall acts of our Faith, is, That a man should loue his Maker, cal to God for mercie and forgiuenesse of his sinnes, desire victorie ouer his temptations, and sue and beg, and that earnestly, not a yeare or two, but ten yeares together; and God all this while not retur∣ning him any answer, that he should for all this still perseuer in these his constant courses of Prayer, is a thing, I know not whither more to be commended, than admired.* 1.43 Clamo, & non exaudis me; sto, & non respicis me, saith Iob, I crie vnto thee, and thou do••st not heare me, neither regardest me when I stand vp; I crie by Prayer, I stand vp by perseuerance. Vatablus translates it, Sto, & nihil me curas, I stand vp, and th•••• takest no notice of it. Moses did desire of God, That he would doe him the fauour to let him see his face: that he should talke with God, and God speake again to him; this would not content him, he must see him, forsooth, else all the rest was as nothing: In what case would hee then haue beene, had hee neither seene nor

heard of him? Of Baal the diuine Historian deliuereth,* 1.44 There was neither voice to be heard, nor one to answer, nor any that regarded. He was a false god; but that our God should be deafe at our cries, &c.

The seuenth, That a mother should breed vp her daughter so ill, that shee should fall into the Deuills hands, Male à Daemonio vexatur [the Greeke, Daemo∣nizatur] it is not much, that Christ should not make her any answer; for al∣though no man can liue free from the batterie of Hell, yet a mother that shall thrust her daughter into it, must hold her selfe an vnfortunate woman: For it is necessarie that scandalls should come; yet Christ did mourn for those through whose meanes they were occasioned.

The last, God doth deferre the fauours thou beggest of him, to the end thou maist esteeme the better of them when they come; for wee lightly esteeme of those things that cost vs but little labour. Elisha could haue healed Naaman the King of Syria's Fauourite, either by his word onely, or by laying his hands vp∣on his leprosie, or by willing him to wash himselfe but once in Iordan; but hee would haue him to wash himselfe therein seuen times, because hee should not disesteeme of it. Speciosa mesericordia Dei quasi nubes in tempore siccitatis, O! how faire a thing is mercie in the time of anguish and trouble?* 1.45 It is like a Cloud of raine in the time of a drought. For these, and other the aforesaid reasons, our Sauiour Christ would not giue eare to this humble petition of this poore Canaa∣nitish woman.

Dimitte cam, quia clamat post nos.

Dispatch her, for she crieth after vs. These were good Fauourites,* 1.46 worthie to be about the person of Christ their King: your Courtyers haue not commonly such tender bowells; but these had compassion of other mens miseries and ne∣cessities, they take part in the petitions of the poore, they plead the cause of the afflicted, they solicite their suit, and entreat hard for them. The Propitiatorie stood vpon the Arke of the Law, and on either side, it had two Cherubimes co∣uering the Mercie seat with their wings, and their faces one towards another,* 1.47 be∣holding one another in that manner, that their eyes were neuer off each other. Saint Augustine will haue it, That God doth hereby aduise the Transgressours of his Law, that they should appeale from his rigour to his mercie, which was the neerest cut a sinner could make;* 1.48 and that the best means to come to this his Mer∣cie seat, was, to looke vpon our neighbor, & neuer to haue our eyes from off his wants and necessities. The Spouse did boast her selfe of those fauours which her Beloued did vnto her, Introduxit me Rex in cellam vinariam, &c. Hee brought me into the Wine sellar, and Loue was his banner ouer me; his left hand is vnder my head, and his right hand doth embrace me, &c. And her companions that kept her com∣panie made answer, Exultabimu•• & latabimur in te memores vberum tuor••m, Wee haue reioyced, and will be glad, &c. We take much ioy in this thy priuacie and in∣wardnesse with him, because wee know that it will make much for our good. Thou alone (saith Saint Bernard) shalt enter into the Wine sellar; but thou alone shalt not be rich and happie therein, thou must share these thy blessings with thy neighbours, friends, and allyes, and all must tast of the milke of thy brests: for the brests were not made so much for those that haue them, as for those harm∣lesse creatures that must sucke and draw from them. This loue and charitie shew∣ed the Apostles, when they did solicite this womans dispatch, and said to our Sa∣uiour, Dimitte illam, Send her away.

Non sum missus nisi ad Oues, quae perierunt domus Israel.

I am not sent but to the lost Sheepe of the House of Israell. Principally, personally, and by especiall precept, was our Sauiour sent to the People of Israell; which was testified by Saint Paul, The Word of God was to be spoken first to you: And this was the reason why he called them Children; and the Gentiles, Dogges. But by his Apostles he came to preach and do miracles for the whole world: so doth Saint Ambrose, Cyril Alexandrinus, Saint Hierome, and learned Bede declare it. Saint Augustine saith, That he employed his presence onely vpon the Iewes, in regard of Abraham•• Faith, and for the promise sake which God had made of the Messias; so that though hee came to the borders of Tyrus and Sydon, it was more for to hide himselfe out of the way, than any thing else; and that though he wrought this miracle there, it was not much materiall, beeing wrested from him by importunitie; as one, who to still a bauling Curre, throwes him a mor∣cell of bread to stop his mouth; or, to speake it in better termes, as one, from whom by chance a crumme had fallen from forth his fingers.

Non sum missus nisi ad Oues, &c. Amongst many other offices which our Sa∣uiour Christ had, one was that of a Sheepheard, who was to gather together his scattered Sheepe, and to bring them all into one Fold. Et suscitabo super eos Pa∣storem meum,* 1.49 qui pascat eos, so saith Ezechiel, I will set vp a Sheepheard ouer them, and he shall feed them.* 1.50 Saint Peter calls him Principem pastorum; and he prooues him∣selfe to be a Sheepheard, by his going forth to seeke after this lost Sheepe. And if we mean to haue our habitation in Heauen, & to be of the same Fold with the Saints, we must first be this Sheepheards Sheepe vpon earth, before wee can come to be his Saints in Heauen. For albeit the Iust beare the name of Sheepe, as is noted by Saint Hierome, Saint Augustine, Saint Gregorie, and Saint Cyprian; yet all that haue this name shall not come to Heauen; for many, of Sheepe shall become Wolfes.

First, The proportion of our Sauior Christs giuing to his, the name of Sheep and of Lambes, consists first of all in their innocencie and simplicitie; whereof the Sheepe and the Lambe are the true symbole and hieroglyphicke; as it is prooued by Saint Gregorie and Saint Cyprian in the place before alledged. Quid per Oues nisi ••nnocentia designatur? What but innocencie is pointed at by Sheepe? saith Saint Gregorie. Oues nominat, vt innocentia Christiana Ouibus aequetur, He calls the•• Sheep, to shew, that Christian innocencie should equall that of theirs, saith Saint Cyprian. When the Angel with that his naked Sword in his hand went making that feare∣full slaughter amongst the Israelites, Dauid humbly kneeling on his knees makes his mones vnto God, and saith, Isti qui Oues sunt, quidfecerunt? What haue these poore Sheepe done,* 1.51 these innocent Lambes? it is I that haue sinned, smite mee, and not them: Let thy hand, I pray, bee against mee and my fathers House; but spare these thy Sheepe, who syllie harmelesse Creatures haue no way offended thee.

Secondly, This proportion consists in that wonderfull obedience which the Sheepe carrie to the Sheepeheard, who with a word or a whistle bridleth their appetites, and keepes them within their bounds, not offering to stray into strange Pastures. This is that which Dauid said, His eare was obedient to me: And our Sa∣uiour Christ, My Sheepe heare my voyce.

Thirdly, In that, those that are lost and gone astray, shew their discomfort, by bleating and following from hill to hill, from pasture to pasture, path to path, the steps of his Sheepheard, lifting vp his head, and bending his eare on the one

side, and listning whither he can heare the sound of his voyce, and many times he will leane one eare to the ground, the better to helpe his attention. Saint Am∣brose saith, That one of the greatest pledges that a Sinner can desire of his Pre∣destination, is, to be like vnto the lost Sheepe, to shew himselfe sad and heauie, when he misseth his Sheepheard that should protect him, and looke well vnto him; to make his moane, send out sighes and sobs like so many blea••ings, to fol∣low the tracke of his footsteps, to listen to his whistle, to hearken to his voyce, and to giue eare vnto his call: for that sinner that shal do so, it is an euident token that he was borne for Heauen.

Fourthly, There is nothing in a Sheepe, whatsoeuer it be, but is good & pro∣fitable; (as the flesh, the bloud, the milke, the wooll, and the fell) but nothing that is hurtfull: besides, it is a most fruitfull creature, Oues fatosae abundantes in fae∣tibus suis, Our Sheepe bring forth thousands and ten thousands in our streets. The just man is likewise full of goodnesse, and full of profit, in his words, and in his workes, in his thoughts, in his wealth, in his pouertie, in his health, and in his sickenesse: but nothing in him that is hurtf••ll. Saint Paul reckoning the conditi∣ons and properties of Charitie, repeateth first the good that it doth, Patiens est, benigna est, &c. Loue suffereth long, it is bountifull, &c. And anon after, he enumera∣teth the euills which it doth not, Non aemulatur, &c. Loue enuieth not,* 1.52 Loue doth not boast it selfe, it is not puffed vp, it doth no vncomely thing, it seeketh not her owne things, it is not prouoked to anger, it thinketh no euill, it reioyceth not in iniquitie, &c.

Fiftly, It's patience and gentlenesse when they sheere him and robbe him of his Fleece, turning him this way or that way, when they bind his legs, or other∣wise vse him hardly, and put him to paine, he scarce offereth to bleat or open his mouth; he goes as willingly to the Butchers blocke, as to his greene pastures; and when the Butcher puts his knife to his throat, hee beholds him with a gentle and louely looke. In a word, Esay endeering the infinite patience of our Sauiour Christ, could not find any comparison fitter for him, than that of the Sheepe and the Lambe, Sicut Ouis ad occisionem ductus est, sicut Agnus coram tondente, se ob∣mutuit, He went like a Sheepe to the slaughter, and like a Lambe before the shearer, hee opened not his mouth. This then is the nature and qualitie of the mysticall Sheep of the Church, Caeduntur gladijs, &c. They are smitten with swords, yet neither mur∣mure nor complaine.

Sixtly, Saint Basil and Saint Ambrose both affirme, That the Sheepe ordinarily do eat and chew the cud, but then most of all (by a naturall instinct) when Win∣ter drawes on, and then he feeds a great deale faster, and with more eagernesse, as diuining, that through the inclemencie of the Heauens, and the bitternesse of the cold, he shall not find feeding sufficient for him. And this is a lesson for vs, to teach vs what we are to doe: The Sheep of Christs flocke vsually are to seeke for their feeding in the pastures of Vertue, either by ruminating, meditating, or contemplating; but when they see death approching neere vpon them, they must fall more speedily and more earnestly to their meat; for when the Winter of death shall come vpon them, they will not find whereon to feed. And therefore worke righteousnesse before thou die; like vnto the Ant, who prouides in the Summer against the rigour of the Winter: Quoniam non est apud inferos, inuenire cibum, In hell there is no meat to be got for any money: and the hunger in Hell is so strange, that the Damned feed vpon their owne tongues.

For these his Sheep God came into the world, Quantum ad efficaciam, though he came also for all the whole world in generall: Quantum ad sufficientium, effe∣ctually for His; but sufficiently forall. And it is a fearefull thing to thinke on,

which is noted by Saint Bernard; to wit, That he that shal not be a sheepe in this life,* 1.53 shall after death be damned to Hell; Sicut Oues in inferno positi sunt, They lie in Hell like sheepe, and death gnaweth vpon them. As here we take the fleece from off our Sheepe, and leaue them naked and poore; so there the Wolfe shall be flee∣ced of his riches, and of all the pleasures and comforts that hee tooke in this world, and be left not only naked, but full likewise of paine and torment; Mors depascet eos, Death shall gnaw vpon them, and dying to life, they shall liue to death.

Venit & adorauit eum; dicens, Domine adiuua me.

Came and worshipped him; saying, Lord helpe me. As there are some kind of fires which recouer more force by throwing water vpon them; so the heart of this woman did recouer more courage by this our Sauiors disgrace, in not vouchsa∣fing her an answer, thinking thereby to quench the heat of her zeale: And fal∣ling downe prostrate before him, and adoring him as God, said vnto him, Lord, am I thy Sheepe, or not thy Sheepe? camest thou for me, or not for me? I dare not be so bold to dispute that with thee; yet giue mee leaue, considering the wretchednesse of my case, to call vnto thee for helpe, and to beat at the doores of thine eares, with a Domine adjuva me; with a Helpe me good Lord. Here are those hot, impatient, violent, and firie dispositions condemned, for whom those two louely Twinnes, Hope and Patience, were neuer borne: with whom, euerie lit∣tle delaying of their desires, and deferring of their hopes, driues them to the depth of desperation, and is as a thousand deaths vnto them. They are like vnto your hired Horses, who come so hungrie to their Inne, that they will not stay the plucking off of their bridle, though thereby they should the better come at their meat. Osee compares them to a young Heyfer that hath been vsed to tread out corne, who is no sooner taken from the cart, or the Plough, before her yoke is taken off would faine runne to the threshing floore, Ephraim vitula est, doctā di∣ligere trituram; So affected to her feeding, that she hath not the patience to put a meane betweene her treading and her eating.

Non est bonum sumere panem Filiorum, & mittere Canibus.

It is not good to take the Childrens Bread, and giue it to Doggs.

This was so cruell a blow, that any bodie else would hardly haue indured it; But God alwayes proportions his fauours and disfauours, according to the mea∣sure of our capacitie: To thee, hee giues riches, because he distrusts thy weake∣nesse; to another, pouertie, because hee knowes his strength. Fidelis Deus, qui non patietur vos tentare,* 1.54 vltra id quod potestis. God is so good a God, that hee will not suffer yee to bee tempted aboue your power. And this reason alone ought to make men rest contented with that state and condition of life, wherein∣to God hath put them. Christ you see, carries himselfe scornefully to this wo∣man, yet (poore soule) shee patiently suffers and indures all: Whether or no, for that it is an ordinarie thing with God, to be then most kind, when he seemes to bee most curst. How did he deale with Abraham touching his sonne Isaac? Hee makes him draw his sword, set an edge vpon it, and lift vp his arme to strike, but when hee was readie to giue the blow, hee holds his hand, and bestowes a blessing vpon him, for this his great faith and obedience.

Non est bonum, sumere panem filiorum.

It is not good to take the childrens bread. What? shall I giue the childrens bread vnto dogges? It is not fitting. My Miracles and my Doctrine were meant to

the children (for so was Israel called) Filius meus primogenitus Israel. It was proui∣ded, & principally promised vnto them,* 1.55 vpon a pact or couenant which God had made with Abraham. In a well ordered house, the dogs are not allowed to eat the childrens bread, worser scraps will serue their turne; it is enough that they haue that which is necessarie to nourish their bodie. Oculi omnium, in te sperant Domi∣ne, The eyes of all things wait vpon thee, ô Lord;* 1.56 and thou giuest them their meate in due season, such as is fitting for them. But the choyce bread of his Law, and of his presence, this is reserued for his owne house and familie, those that are his children, and his owne people. Of whom Saint Paul sayth, Credita sunt illis elo∣quia Dei. And Dauid; Non fecit taliter omni nationi;* 1.57 Hee hath not dealt so with any nation besides. Your Turkes, the Moores, and the Negros, in a scorne and con∣tempt of them, wee call them dogges. And wee inherit this name from the Moores, who when they were Lords of Spaine, bestowed that nick-name on vs. The Scripture giues this name of base minded men.* 1.58 Nunquid caput canis ego sum? Am I a dogges head? It was Abuers saying to Ishbosheth. As if hee should haue sayd, shall I be so base as to pocket such a wrong. Againe,* 1.59 Shall I take off this dogges head that curseth my King? It was Abishays speech of Shimei; as making no more reckoning of him than of a dogge. Againe, Is thy seruant a dogge, that I should be so deuoyd of all pittie and humanitie? It was Hazaells answere to Elisha, when hee told him of the euill that he should doe vnto the children of Israell.* 1.60 And Saint Paul aduiseth the Philippians to beware of dogges; alluding to Heretickes. And the Iewes gaue this attribute of dogge to the Gentiles.

Etiam Domine, nam & callite.

Yes Lord, for euen the Whelpes. Here this Canaanitish woman, taking her Cu,* 1.61 caught him at his word. She had him now, and (as Saint Chrisostome noteth) held herselfe now as good as alreadie dispatcht, and that her sute was at an end. Infer∣ring hereupon; ô Lord, I account my selfe a most happy woman, that I may be admitted into thy house, though it be but in the nature of a dog. First, because that dogs beeing faithfull and louing, affectionate thereby their Masters vnto them. And none shall be more louing and loyall vnto you than I, who shall still wait vpon you, be neuer from your heeles, and follow you vnto death. And se∣condly; for that to dogs, were neuer yet denyed the crums that fell from their Masters table. I would not (poore vnworthy creature,* 1.62 as Theophilact makes her speake) desire any of those thy greater miracles, which thou keepest for thine own children, the least that thou hast will content me, be it but as a crum in com∣parison of the whole loafe. O how humbly and discreetly did this Canaanitish woman goe to worke. How meane, and yet how great a courtesie did shee beg of our Sauiour? For in Gods house, the least crumme of his bread, is sufficient to make vs happy for euer, and neuer more to suffer hunger; as the least drop of his bloud, is able to cleanse thousands of soules from their sinnes. Elegi abiectus esse in d••mo Dei mei, I had rather bee a doore-keeper in the house of my God, &c. Ano∣ther letter hath it, Ad limen Dei mei, At the threashold of my God.* 1.63 I had rather bee a begger, and craue an Almes at the grouncell, or lowest greese in Gods house, than to triumph, and liue in pompe in the pallaces of Princes. Moses would ra∣ther haue his scrip, with a morsell of bread and cheese in the seruice of God, than to bee a prince of Aegypt. It is a common prouerbe; Que vale mas migaia de Rey, ••ue satico de cauallero; A crumme in a Kings Court, is more to bee estee∣med than a shiue of bread in a Gentlemans Hall. The children of Israell were

well enough contented with Pharaohs seruitude, as long as hee allowed them straw for their bricke. What little allowance would content them then in Gods house? The couetous rich Mizer in the Gospell beein•• in Hell, beg'd but one drop of water, Mitte Lazarum vt intingat extremum digiti sui, Send Lazarus vnto mee, that hee may but dip his finger, &c. Hee was discreet in his desire, for one onely drop of water from Heauen will quench the flames of that vast burning lake of Hell. Abraham being but a particular man, God was willing to make him famous in the world; and for this end he added to his name but one only let∣ter,* 1.64 Non vltra vocaberis Abram, sed Abraham, Thy name shall be no more called Abram, but Abraham. This no nada, this thing as it were of nothing, which God bestow∣ed vpon him, was enough to make him prosper and thriue in the world, & to be the stocke and root of such an illustrious Linage, as the world had neuer since the like.

O mulier, magna est Fides tua; fiat tibi sicut vis.

O woman, great is thy Faith. Our Sauiour might as well haue said, Thy hu∣militie, thy perseuerance, thy wisedome, thy patience, the acknowledgement of thine owne miserie, & thy confessing thy selfe to be but a Dogge. But I acknow∣ledge thee (saith Saint Augustine) to be so worthie a woman, that I much won∣der at thy worth; and the more I thinke on it, the more I rest astonished: Thou didst knocke, call, and begge; well therefore didst thou deserue, that the doores of thy Sauiours bowells and tender compassion should bee opened vnto thee. They are, and he answeres to thy sute, Fiat tibi sicut vis, Bee it vnto thee as th•••• wouldst haue it, not limitting thee to a what, or a how, but as thou wilt thy selfe. Thou desirest, that I should free thy daughter from the torment of the Deuill, doe thou free thy daughter, I leaue it to thee to doe it, I assigne ouer my power and authoritie vnto thee. O my good Lord; how calme art thou now growne, how milde, how gentle to this poore silly woman? shee hath got the masterie of mee, shee hath quite ouercome mee, I was not able to beate her off, she came within me and forced me to yeeld, and what will threatnings or brauings auaile mee,* 1.65 beeing thus vanquished? The Heauen is woont to show it selfe fearefull and terrible at the beginning of some great tempest, throwing out thunder and lightning, hideous to behold, but at last it ends in a milde shower, that makes the fields fertill, and inricheth the earth. Fulgura, in pluuiam fecit, Hee turnes the lightning and thunder into raine.* 1.66 The horror of that dismall Deluge, ended in a beautifull Rainebow. Saint Austen sayth, That God dealeth sometimes so with sinners. Mortificat, & viuificat, deducit ad infernum, & reducit, Hee mortifi∣eth, and he quickneth, he deduceth vs to Hell, and reduceth vs from Hell. Ioseph was in a great rage with his brethren at the first, and seemed to bee inexorale, noting them to be Spies and Theeues, but this was but dissembled displeasure, & more violent than lasting: And as water beeing repressed and restrained in it's course doth more impetuously rise and swell; so his great pittie that he had of them, and the loue that he bare vnto them, burst foorth at last into teares, and being not able any longer to conceale himselfe from them, hee telles them as well as his snobbing and sobbing would interruptingly giue him leaue, Ego sum frater vester, I am your brother, &c. So our Sauiour Christ, did dissemble himselfe in this b••∣sinesse, turning her off so often as he did, till beeing not able to hold out any lon∣ger, he sayd vnto her, O mulier, magnae est fides tua, fiat tibi sicut vis? O wo•••••• great is thy Faith, be it vnto thee as &c. Nunquid obliuiscitur misereri Deus, aut conti••••∣bit

in ira misericordias suas? He will sometimes withhold his mercies, as if he had quite forgotten them: it is an effect of his prouidence, now and then to defend them; but this still tendeth to our greater good.

Be it vnto thee as thou wouldst haue it. Our Sauiour was somewhat slow in dispatching this woman, but it was to better her dispatch. O thou Canaa∣nite, thou maist thinke thy selfe well dispatcht with these crummes, now all is remitted to thyne owne good liking; Fiat tibi sicut vis, there is thy discharge: And though thou hast staid long for it, yet that is not to bee accounted long, which comes at last: he negotiates not ill, who endeth his negotiation before he depart from the presence of his King, obtaining not onely his suit, but withall, a dispatch.* 1.67 The Kings and Princes of the earth will giue thee bread when thou hast no teeth to eat it; a bed, when thy bones cannot rest in it, they are so brui∣sed and broken; and when they haue granted thee thy desire, thou shalt not haue that dispatch. Saul made an open Proclamation, That he that should kill Goliah, that gyant-l••ke Philistine, should marrie his daughter; the right was in Dauid, but this fauour was affoorded him out of season, and not in it's due time; for shee was married to another that neuer drew his sword in the quarell. Dauid finding himselfe herewith agrieued, and complaining, that he was not wel dealt withal, he receiued answer, That his reward was sure enough, and therefore he needed not to doubt of it; but that his businesse might be dispatcht, he must first kill a hundred Philistines: so that his promised reward cost him the killing of one, and his dispatch, the killing of a hundred. The world is the same now as it was then; the dispatch costs more than the thing wee pretend is worth. I see many Images of deuotion in the Court, as our Ladie of Pilgrims, our Ladie of Pains, and our Ladie of good Successe; but I know not why, or wherefore, there being more need a great deale, to erect and set vp a Ladie of good Dispatch.

Seneca saith, That those that are Pretenders,* 1.68 will more patiently endure the cutting off of the thread of their pretension, than to haue their hopes drawne out from day to day. Saint Ambrose vpon that place of Saint Luke, Statim Gallus cantauit, Presently the Cocke crew; noteth three Statims, or three Presently's; Pre∣sently the Cocke crew; Presently Peter wept; and, Presently God forgaue him. But your Ministers of Iustice, as also in Court, doe now a days delay a man, as a Physition doth a Cure, that he may be honoured the more, and payed the bet∣ter. Twentie yeares did Iacob serue his father in Law Laban, fourteene for his wiues, and sixe for their dowrie; and being so due a debt as it was, hee went so long deferring the payment thereof, that if God had not taken his part, he might haue returned home (for ought I know) with the staffe that he brought with him. Mutasti mercedem meam decem vicibu••, Thou hast deceiued me, and changed my wages ten times: There is no honestie in such kind of dealing; there are too many of these now a dayes; but God amend them: And so I commend you to God.

Notes

• * 1.1

  The woman of Canaans Faith.
• * 1.2

  How Christ called, the hope of the Gentiles.
• * 1.3

  Ob.
• * 1.4

  Sol.
• * 1.5

  Ob.
• * 1.6

  Sol.
• * 1.7

  Psal. 142.
• * 1.8

  Ioel. 3.
• * 1.9

  Ezech. 27.
• * 1.10

  Esay. 23.
• * 1.11

  Psal. 87.
• * 1.12

  Gen. 8.
• * 1.13

  Leuit. 24▪
• * 1.14

  The force of Prayer.
• * 1.15

  Hier. 7.
• * 1.16

  Io•• 9.
• * 1.17

  Luke 16.
• * 1.18

  Prou. 31. Luke 19.
• * 1.19

  Vertue neuer more eminent, than when it shines among the Vicious.
• * 1.20

  2. Pet. ••.
• * 1.21

  Gen. 25.
• * 1.22

  All occasions of sinne must be auoyded.
• * 1.23

  Gen. 19.
• * 1.24

  Psal. 103.
• * 1.25

  Heb. 13. Ose. 14.
• * 1.26

  What we are to demand in praier, & how
• * 1.27

  Merits vtter∣ly cryed downe.
• * 1.28

  Iohn 7. Mat. 2.
• * 1.29

  Why God many times shewes him∣selfe deafe and dumbe to our re∣quests.
• * 1.30

  Wisd. 7.
• * 1.31

  Amos. 5.
• * 1.32

  Psal. 7.
• * 1.33

  Gen. 22. Gen. 28.
• * 1.34

  3. Kings ••8.
• * 1.35

  Tob. 3.
• * 1.36

  Importunity in prayer plea∣sing to God.
• * 1.37

  Difference betwixt the maker of the image & the worshipper.
• * 1.38

  Exod. 32.
• * 1.39

  Psal. 115.
• * 1.40

  Apoc. 5.
• * 1.41

  Esay 11. Dan. ••.
• * 1.42

  Cant. 5.6.
• * 1.43

  Iob. 30.20.
• * 1.44

  3. Kings 18.
• * 1.45

  Eccle. 35.
• * 1.46

  Soft persons the fittest a∣bout Princes.
• * 1.47

  Exod. 2••.
• * 1.48

  Mercie, a sure motiue for mercie. Cant. 2.4.
• * 1.49

  Ezech. 34.
• * 1.50

  2. Pet.
• * 1.51

  2. Kings 24.
• * 1.52

  1. Cor. 2••.
• * 1.53

  Psal. 49.
• * 1.54

  1. Cor. 11.
• * 1.55

  Exod. 4.
• * 1.56

  Psal. 145.
• * 1.57

  Psal. 147.
• * 1.58

  2. Kings 3. 2. Kings 16.
• * 1.59

  4. Kings 8.
• * 1.60

  Philip. 3.
• * 1.61

  The least of Gods fauours no way to be valued.
• * 1.62

  Discretion a maine motiue in our petiti∣ons to God.
• * 1.63

  Psal. 84.
• * 1.64

  Gen. 17.
• * 1.65

  Gods w••ath many times more violent than lasting.
• * 1.66

  Psal. 135.
• * 1.67

  Earthly Prin∣ces forward to grant, but slow to giue.
• * 1.68

  Delayes much practi∣sed by Man.