The history of the woman of great faith Recorded by Saint Matthew, ch. 15. v. 22. &c. and by Saint Mark, ch. 7. 24. where three very strong encounters are beaten back by her vnmatchable faith. Treatised and expounded for some help to the weake in faith. By Robert Horn, a Minister of Iesus Christ.

VERSE 25.

For a certaine Woman whose young daughter &c.

THis is the reason why Christ could not bee hid. Hee was so followed by the weaker sexe, a Woman, and (which is stranger) a stranger, a Cananite, that hee could not, where, wee may note the importunitie and boldnes of Faith: that grace, which is the victorie ouer all denials; and that which will haue no nay. For, this Woman, hauing sought Christ by hearesay, and by her Faith found him, and bound him in a sort, to dispossesse her vexed young daughter, she rests not till it be done. And so in these words and in those that follow here, & in S. Mathew, we haue the other occasions of the conference fol∣lowing, that, in the Woman, was her strong Faith, which is here

gathered: and, out of her, the oc∣casions were; her daughters vexa∣tion by a Deuill, and the report that went of Christ both of them set downe in this verse, some ad∣herent circumstances there are; asthe description of the woman by her sexe, and countrie in the next verse. And her manner of importuning Christ, here and in S. Mathew, the manner this: it was with a crying tongue, shee cryed vnto him: Math. 15.22. & with a low gesture downe to the ground, she fell downe at his feet. Marc. 7.25. But of these, when wee come vnto them in the E∣uangelists owne order. Meane while we wil consider, who came to Christ, and why. For the per∣son that came to Christ; it is said here, that a certain Woman came vnto him. The word (as wee heard) had lost edge among his own people, and (here) he whet∣teth it among the Gentils. In Iewrie, where God was knowne,

Christ could finde but few that would receiue the grace which he offered: here, in a land of dark∣nes, and among the cursed Cana∣nites, a Woman and Cananite, doth in a manner, euen compell him to giue the grace which hee offered not. And here, a Woman is opposed to Men: a Cananite to men in Israel: a cursed stock to a holy seed: a whelp of Ca∣naan to Abrahams Sonnes: no Scholar to great Diuines: one of no learning to learned men: and where none of the Pharises wold follow Christ, she, a simple Wo∣man, could not bee driuen from him. Thus, the word that had turned edge in Iudea, got a sharp edge here, being whetted vpon a Cananite, which could not but be a shame to the whole land of Iewry, to the Doctors, and all the Rabbies there: * 1.1 and teacheth that God doth (often) confound the learned and wise by the weake and ignorant. Salomon sends the

sluggard to schoole to a very homely Master, the industrous Pismire. Prou. 6.6. & the Prophet Isaias conuinteth and quite sha∣meth the ignorance of Israel by greater knowledge in the Oxe & Asse; saying, the Oxe knoweth his owner, and the Asse his Ma∣sters crib: but Israel doth not know, Gods people doth not consider. Esa. 1.3. so Christ, by the great Faith of the Centurion (out of Israel,) doth reproue the no faith, or the no such Faith in Israel. Math. 8.10. also, by the mouths of Babes and sucklings he stopt the mouth of the chief Priests and Scribes, who (for that) had great indignation at him. Matth 21.15.16. and thus God conuinceth the wise and strong by weake and foolish things. * 1.2 1. Cor. 1.27. the reasons. One rea∣son may bee taken from God himselfe, another from the God∣ly, and a third from those great Ones, that are wealthy and lear∣ned,

but neither godly, nor wise: the reason that concerneth God is, by such meanes, to shew his power, and to extoll his praise; for, it pointeth, as with the finger, to God, as sole Agent in euery great and notable thing done, which (therefore) hee doth by simple and strengthles instru∣ments. So Gideon and the few with him, must discomfit the maine armie of Midian, but neither with sword, nor weapon in hand, but onely with blowing of trumpets and breaking of pit∣chers. Iudg. 7: 16.22. and the A∣postles (some of them but simple Fishermen) yet with the sword of the Spirit (which is the word of God) in their mouthes, were able and did cast downe all the wisdom of the world that resi∣sted them. Now, in this and the like who hath the glorie? can the weake hand of the means, rather, shall not the strong arme of the Lord haue it? Secondly, and in

respect of the godly, this serueth to teach them, that that strength, by which they doe great things (beeing themselues weake per∣sons, is not theirs by any entaile to nature; but by power from aboue, and so it excludeth all re∣ioycing in flesh, or of flesh in Gods presence. 1 Cor. 1.29. Thirdly, for great ones and wise, but not godly; when they are put downe by ignorant persons and simple in the world, but wise in God; it is to prouoke them, as God did the Iewes by the Hea∣then. Rom. 11.11. at least, it can∣not but make them ashamed be∣fore God and the world, when they whom thy condemne for such fooles, may, nay must touch them.

An admonition to Christians in title, not to lose all shame, * 1.3 when such examples should pro∣uoke them, as we see in this wo∣man a Cananite, and in such, ra∣ther, then lose al edge, let vs whet

vpon such grinde stones: if praise come out of the mouths of babes, if, in them, God hath or∣dained strength, Psal. 8.2. Matt. 21.16, Let the elder men, for shame, come to Church to per∣fit his praise: for, in all liklihood, they are nearer the graue then they, and so in all reason, nearer to God or to the Deuill. If chil∣dren can giue an accompt of their Faith; it must needs shame them, that are past children, not to can to doe it. More yeares should haue more knowledge, & riper iudgement, if the Woman be more religious then the Man, it should make him to runne: & where the simple in knowledge can say more then the learned, it should make them to blush. To speake particularly, and more di∣stinctly: they that scorne to bee Catechised as children, and yet haue as much or greater neede; should at least, be in place, when children and youths answere the

Catechisme, that, with shame, they may see their great igno∣rance and amend it. In other af∣faires, wee can, say to our Ser∣uants; can a little child doe this, and cannot you? and why not so in the affaires of religion? but wee keepe no shame for such matte S. Young men are ashamed to bee behinde others in impu∣dencie, and not before them in vanitie: (a shame taught in Sa∣tans schoole, who doth rent the wardship of such for the plea∣sures of sinne:) and yet are not ashamed to come after euery meane Christian in goodnes.

But this Womans forwardnes to Christ (hauing no guide to him, * 1.4 that we reade of in a vertu∣ous Husband liuing) doth re∣proue many backward women (besides men) in these dayes, who professing Christ, and hauing Guides, follow, (as Herod did the Wisemen to Christ) neuer a whit. Mat. 2.7.8. Some women turne

their husbands edge, & become manifest rubbes in their way to the marke of godlines; and such was the new maried Woman in the Gospel, of whom, hee (that was bidden to the great supper) said: I haue maried a Wife, there∣fore I cannot come. Luc. 14.20. But some women would come, and cannot, their world-follow∣ing husbands keeping them from Church, as in ward, from Christ. I would aduise such husbands to stirre vp themselues by so good an example in this holy woman, and to set it as a prick in their sides, but they wil not be gotten, in the afternoones of the Sab∣bath, to come to Catechisings and preaching: as soon you shall catch a Hare with a Taber, as perswade them.

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

Whose young daughter had an vncleane Spirit:

OR, as S. Matthew read's out of the Womans owne speach to Christ: was grieuously vexed with a Deuill. Matth. 15.22. This is another occasion (as it were legge) of the Womans comming to Christ, and (conse∣quently) an impelling occasion of the conference had with him, and this made her to come rea∣dily, and running to him. Here, a sharp assault was made vpon her Faith: who, being but lately (it would seeme) conuerted from Paganisme to religion, had so ill a welcome to God, as to haue a Deuill throwne into her Daugh∣ter: yet the shield of Faith in her right hand warded off the temp∣tation; and she neither laid blame vpon the holy Faith, vnto which she was conuerted, nor repented of the change, followed with so

grieuous an affliction. Many would (in such a case) haue thought they had made but a bad change of their old religion, thus to bee welcomed by the Deuill, in a new: but her Faith (which was an occasion, in her, of this conference) would not permit her so to mistake; rather it driues her to the throne of mercie, with an implicit confes∣sion of her little worth in any thing: for Matth. 15.22 with the voice of a crying supplication, she said: haue mercy vpon Mee, O Lord. Surely it was no light affliction, and it could not but be strange newes to a woman, and that woman a Cananite, to haue a kinde of hell in her house, or a deuil at home in a daughter so deare vnto her. For, what might she think, but that God had cast her off, who thus had cast the Deuill into her Daugh∣ter? yet shee bore all quietly (as we heard) and, in her faith (at∣tended

with hope,) went bold∣ly to Christ for helpe. * 1.5 From hence we are taught that the na∣ture of Faith is to follow Christ vnder any crosse. So the Prophet in trouble gaue not ouer, but took surer hold, fastning vpon God for deliuerance, to whom he directed the eye of his soule. Psal. 25.1.2. at another time, in some great trouble of minde, and question of life, hee commended into the hand of his supreme Lord, the spirit, which God had redeemed: Psal. 31.5. and so, went not from God in that crosse but, by its approach, drew nearer vn∣to him. Herevpon, Christ inui∣teth sinners, that are pressed downe with the weight of their corruption, to come to him. Matth. 11.28. by Faith Peter speakes for himselfe, and all his fellow-Disciples that they had forsaken all to follow Christ. Matth. 19.27. that is, that to be with him, they stuck at nothing,

and by like Faith, he could bold∣ly say that he would follow him into prison and vnto death. Luc. 22.33. Saint Paul (being faith∣full) was so well prouided a∣gainst troubles that might come, (all which hee receiued vpon the shield of his assurance in Gods promise) that hee was resolued that none of them (euen vnto death) should separate him from the loue of Christ. Rom. 8.35.38. Those witnesses (also) of Christ, spoken of by the Author to the Hebrewes (of whom wee haue a large Role in the 11. Chapter of that Epistle) were (all of them) faithfull men and women; and therefore, hauing pitched vpon Christ, no terrors of deathcould take them off. Hebr. 11.35.36.37.38. so certain it is that no crosse of troubles can beate the faithfull from Christ. * 1.6 The rea∣s••ns: Faith is our eye into hea∣uen, the spirituall eye, where with we see those innumerable plea∣sures

which are at Gods right hand: the least whereof, laid in balance with all the glorie on earth, is as a Kings crowne to a s••pter of reed: for the heauiest afflictions of this life, s••iled but light in the heauenly dialect, are as nothing to that farre more exceeding and eternall weight of glorie that they worke for vs in an euer enduring kingdome, 2 Cor. 4.17. our worke here, (not worth a straw,) is paid with gold. And who knowing this (and the faithfull know it) will sticke at any hardnesse, to haue so rich a reward for so small labour. Se∣condly, where faith is, all trou∣bles are swallowed vp in victo∣rie: for, faith is the victorie that ouer commeth the world, that is, whatsoeuer troubles are in the world, 1 Iohn 5.4. Now, where no troubles are of force, what shall force any withdrawing in that kinde? Thirdly, faith is the ring of our contract with

Christ, the chiefest of ten thou∣sand, Cant. 5.10. and what faith∣full soule so contracted, will de∣sire to be loosed againe, and not rather long for the mariage day? Philip. 1.23 A good mariage would not bee broken•• for any thing: and should any troubles (then) breake betweene Christi∣ans and such an husband? and, if they should not, they shall not in those that are Christians indeed. S. Paul a notable Chri∣stian, and chiefe Apostle, would not (as we heard) to die for it, make the mariage void that the spirit had made betweene Christ and him, Rom 8.38. Acts 20.24. & 21.13.

The vse reproueth those, * 1.7 as persons of no faith, who are rea∣die to cast off Christ for euery crosse. If you would know an hypocrite, looke in the face of him that is wearie of his professi∣on when a crosse comes, and there you may haue him: the

true beleeuer is as true cloth, that is, as cloth truely made, that will not shrinke in the wetting: the hypocrite pulls in at euery sh••∣wer; if a deare yeare come, the Gospell shall heare of it: and then he talkes of the merry world, and when the masse was vp: for, then there was plē••y of all things. And this was the song in Ieremi∣as daies, taken vp by a desperate people, who (opposing the Pro∣phet) desperately said: The word that thou hast spoken in the name of the Lord, wee will not heare it of thee, Ier. 44.16. and why not? their reason was such as theirs with vs, who measure religion by the belly: so long (said they) as we burnt incense to the Queen of heauen; wee had plentie of victualls, and saw no euill: but since we left off, wee haue wan∣ted all things, Ʋ. 17.18. This woman endured a greater mat∣ter than some restraint of victu∣alls: yet did she not mislike her

profession for it, but for it pinned faster vpon Christ: and, they who haue seene him that is in∣visible, Heb. 11.27. will doe no lesse. The messenger whom Ie∣horam sent to Eli••ha, wanting this eie-sight, said: Behold this euill is of the Lord, what should I wait on the Lord any longer, 2 King. 6.33. Hee should haue charged the sinne of that age, but he foolishly charged God: so too many in these daies, wherein sinne is at full age, when any iudgement is iustly executed by famine, pestilence, or other∣waies, blame God, or religion, but sparingly, (if at any time,) their sinnes, the true causes of all plagues that come. From all this we may conclude, that what so∣euer the dearth of other things is, the dearth of faith is graeat.

The second vse is for exami∣nation: where, wee shall finde the true Christian, * 1.8 if wee seeke him in his constant adhering to Christ, notwithstanding the ma∣ny

troubles that may arise for his sake. This is the seed sowen in good ground which abides with patience, notwithstanding the iniurie of the winter, Luke 8.15. so doth not that that is sowen vpon stones: for; in the day of tentation, it goes away, Ʋ. 13. The other growes into a blade, and comes vnto fruit: this for want of rooting, withers away, Matth. 13.6. if it scape the winter, the Summers-Sunne strikes it dead: such are the faith∣full and vnbeleeuers: They that receiue Christ in an honest heart, will keepe him, come what trou∣bles can: but they that other∣waies receiue him, and in no deepe earth; that is, good ground; when persecution comes, on when preferment is toward, they are gone: so Demas could tarry no longer with S. Paul than the world would giue leaue, which he embraced, as in both armes, 2 Tim. 4.10. They that hold

Christ in true affection, will fol∣low him, whither so euer hee goes, Matth 8.19. neither the winter of Satan, nor the Sum∣mers of the flattering world shall stirre them: any thing shall those who will keepe their Sum∣mer, but not their winter with him. It is easie for men to bee doing while nothing is against them: but, if that winde blowe cold, they that professe but in the warme Gospell, will, when the winter is upon it, presently giue ouer.

But this woman fet ouer by troubles, * 1.9 comes to Christ; the winde blowes her to him: and this teacheth that afflictions are profitable teachers. Manasseh, the strangest Conuert, and grea∣test sinner that we reade of, lear∣ned that in the schoole of the crosse, being bound in chaines and fetters vnder Ashur, which the magnificence of a kingdome could not teach him: for, being

in tribulation (saith the text) he humbled himselfe greatly before the God of his fathers, prayed heartily vnto him: and after his returne to Ierusalem, made a worthy reformation, 2 Chr. 33.12, 13, 14, 15, 16. When Io∣nah lay in the center of the sea, shut vp in a whales belly, hee re∣ceiued that true knowledge of himselfe, which (before hee was so cooped vp) he sought not af∣ter, Ion. 2.8. & 3.2.3. The people that cared not for God in their good da••es, in their bad of troubles, made many errands to him: it is said, when his cha∣stening was vpon them, that they powred out a prayer, or were plentifull in praying to him, Esa 26.16. & so in trouble better than out. Hereupon the prophet confesseth, that it was good for him that he was afflicted, giuing this for reason; because that through affliction and trouble, hee was made a good scholler,

proceeding to a good degree in Gods testimonies, Psal. 119.71. and indeed, trouble is one of those seruants, whom the feast∣maker in the Gospel sent to com∣pell his Ghests to come to his great Supper, Luke 14.23. It was that, that made the prodi∣gall to looke home, after he had beene long from his father in a farre country of sinne, Luke 15.17. and it was that, that made Saul in his iourny against Christ, (after hee was stricken downe by a light from heauen) to humble himselfe vnto him whomhe per∣secuted, and with a trembling all ouer, to say: Lord what wilt thou that I doe? Act. 9.3, 4, 5, 6. And thus afflictions are good schoole∣masters; * 1.10 the reasons. We are all (naturally) full of the dregges and lees of sinne, which by affli∣ctions, as by powring out, must be taken from vs, Zeph. 1.12 these are the fire to burne out the drosse of the naturall man:

And these bring vs, as miserie did the prodigall, to a sight of our selues, Luke 15.17. Iob. 33.16.18. Gen. 42.21 also these make vs pray in words of fire, Hos. 17.14. Psal. 107.4, 5.10.18.26. where otherwaies, wee would either not pray as Atheists, or as hypocrits, coldly, and but for fashion only, Psal. 14.4. for in prosperitie, we goe from God, but when hee hides his face, wee seeke him diligently, Hos. 5.15. afflictions (fur ther) containe vs in obedience to God, and keepe vs in, as with a hedge, that wee breake not out, as vnruly cattell that wander from their pasture, Hos. 2.6. they draw vs from the loue of the world, which would robbe vs of the loue of God, 2 Sam. 19.34, 35. 1. Iohn 2.15. or as a storme at sea, they make vs to wish to bee in our hauen, Psal. 107.26, 27, 30. and iudge is with the rod here, that hence wee bee not iudged to hell, 1.

Cor. 11.32. thus, from the effects of good offices done vs by our troubles; it is euident that they are good & profitable Monitors. Secondly, if we consider the essi∣ciencie of them, they are good; for, they are of God, and come by his will: therefore the Apo∣stle saith: All that will liue god∣ly in Christ, shall suffer perse∣cution, 2 Tim. 3.12. hee saith all, excluding none, and making a necessitie of it, hee saith, shall: and would say neither, if afflicti∣ons were not of God: for, what euill in the Citie, (the Prophet meanes the euills of aduersitie,) and the Lord hath not done it? Am. 3.6. Thirdly, the end of afflictions, (and the end makes all;) proues them to be good: for they are the puttings of vs from our sloathfulnesse to God; and where wee would cast our selues, (as the possessed in the Gospell) into the sire, and some∣times into the water, to destroy

our selues, Marke 9.22. Gods corrections in their ends (for, such are they) stop vs, and his louing crosses saue vs. Also the end why God sends them is, by them to fit vs, for the holie City, into which nothing entreth that is vncleane, Apoc. 21.27. and as the parching heate ripens the corne, so they prepare vs for Gods saluation, that wee may goe into the barne, as a shocke of corn fully ripe, Iob 5.26. And are not all these good, the ef∣fects, the efficiencie, and the end of our troubles?

Are afflictions so good Te∣chers? * 1.11 it should teach vs to learn somwhat of such Masters, if God make vs whole after some tiring sicknesse; by such a correction remoued, wee should resol••e to sin no more, to weet as wee did, that a worse thing come not af∣ter. Ioh. 5.14. For, if God take away the crosse of sickenesse, shal we crosse our saluation, by dou∣bling

our sinnes, which, in the single, can cast into hell? if he re∣store to a land the yeares of corn, after some yeares of dearth in it, that land must, by such a hard time, altered to fruitfulnes, learne, more to feare God, and lesse to sinne, then it did; It must not (therefore) play the wanton, with the abundance so giuen: for, so wee may perish with the quailes in our mouthes. Psal. 78.31. If God pay our debts; wee must not runne in farther by a riotous life: and if hee spare our bodies, wee must not destroy our soules, his louing correction should make vs whole, not more sinfull, if God remoue a plague, the plague of sin shold goe with it: and if God spare vs from death, we must not make a couenant with death: Esa. 28.15. Nor sinne against him, because he beares with sin in vs: rather, we should search our wayes, and turne to the Lord. Lament. 3.40.

But are all troubles for the good of Gods children? * 1.12 let Gods children (next) learne, not to be too much cast downe with those things that should rather raise them. For, shall afflictions bee iudged euill, that do vs so much good? or, if they were euill (as naturall men say) why doth S. Iames wish vs to count it all ioy to fall into them? Indeed, to be fed with the bread of teares, and to bee so sick, and so to lan∣guish, that the soule abhorreth all manner of meat. Psal. 107.18. What taste can it haue in the pa∣late of flesh? If wee measure things by the carnall line, it can∣not. But the naturall man is no competent iudg in these matters: and that that is borne of flesh is flesh: for, what naturall man perceiueth the things of the spi∣rit of God? 1 Cor. 2.14 therefore, wee must goe another way to worke, and measure by future things, not by present sense. Hebr.

12.11. The onely fit Iudge is the spirituall man: which, (if it may be Iudge) will make vs to re∣ioyce in tribulation, and with Paul and Silas, in prison. Act. 16.25. The wicked man in af∣fliction like a dogge in a coard, doth nothing but houle, and bite the coard with his teeth; the godly man is patient in tribula∣tion, because of his hope, Rom. 12 12. takes all quietly and conten∣tedly without murmuring, and without reasoning; and, as a young bird in a cage, sings sweetely, and in the musick of the holy Ghost, diuinely to God; where the other, like an old bird, is sullen in his troubles, & beates himselfe to death in them, with∣out comfort for the present, or hope for the future:

Further, notwithstanding that this Womans young daughter had an vncleane Spirit, that is, a deuill in her, with which she was grieuously vexed, yet did she not

send, neither goe to the Idols of the land for help, or to the deuill in them, (though her country people so did:) but she comes di∣rectly to Christ, her faith setting her in the way to him, and to no other. For religion (if right) knowes no other way. Where we (thirdly) learne that religion will not bee beholden to the De∣uill for ease, in any trouble, * 1.13 ther∣fore Micaiah, a true Prophet of the Lord, would not humor the King (as the foure hundred false had done) to gaine his freedom by it. 1 King. 22.14. nor Daniel shut the window, which hee ope∣ned to the true God, in prayer, thrice a day, though he trie Ma∣sterie with the hungrie Lions for it. Dan. 6.10. Nor his three god∣ly companions, (the three faith∣full Seruants of God, Shadrach, Meshach, and Abednego) giue a knee to the golden Image that Nabuchodonezer had set vp in the plaine of Dura, though they

should bake for it in a firie ouen. Dan. 3.16.17.18. Nehemiah (that noble Leader) would not flie, (to the reproch of God and religion,) though to saue his life. Nehem. 6.11: And when Peter tooke Christ aside in sad coun∣sel, perswading him not to goe to Ierusalem, where he was to suffer: did Christ thanke him for his great good will? rather did hee not tell him that he was a Satan vnto him, that would offer, vpon any respects in flesh, to draw him from doing his fathers will, in giuing himselfe an offering for sinne. Matth. 16.21.22.23. the reosons. * 1.14 It cannot bee without treachery, and wrong to religion: for, this were, for a subiect of Ie∣houa to turne Pensioner to Sa∣tan, and what subiect to a King, can hold intelligence with ano∣ther King, his enemie, about af∣faires of State, and not bee traitor to him? Secondly, the Deuill is Gods enemie, and (if wee belong

to God) ours. Now what good seruant will bee beholden to his Masters enemie for the hauing of that, which (had) cannot but iustly displease the Master? and can a Christian seruant be behol∣den to the deuill by dependence, and not gri••ue his proper, all suf∣ficient Lord, from whom he de∣parts by such distrust of his help, when he should cast himselfe vp•• 〈◊〉〈◊〉 him wholly, & for allthings? Thirdly, Gods corrections are (al) for our good, and in loue, to re∣claime vs from some way of sin wherein wee walke displeasingly to him, and can wee take way from him to the deuill, for auoi∣ding (if so we could) so profita∣ble discipline, and not greatly offend God? can a child runne out of his Fathers house to his Fathers enemie when he takes vp the rod, & not greatly displease? or, wil it not prouoke him more, that he should runne to an ene∣mie to saue him from blowes ne∣cessarie?

the application is easie: the vse is next.

And that is for instruction, * 1.15 teaching that they faile much in religion, who, if a tooth do but ake, must seek a charme for it, if some lose any thing, the deuill, by a Witch, must bring it againe, or, if they be sick, some wise man (that is, wizard) must bee dealt with for their health, if one de∣uill bewitch them, another must be hired (it is the deuils wages) to vnwitch them, as if one deuill should be sought vnto to cast out another, of such we may truely say, that God is not in all their wayes. It was the sinne of Saul, 1 Chr. 10.13. and of Ahaziah, 2 King. 1.2. two Kings, and two runne-awayes from God, that they lest the path to him, and walked in by-paths to graues & deuils, and can men follow in such an ill leading way, and not sinne? the same may bee spoken of those who (though secrete

things belong to God, Deut. 29.29.) yet by a curious and o••er∣bold enquirie at the starres, will force them to speake where God will say nothing, is not this to go from the liuing to the dead? Esa. 8.19. And do starre-gazers better, and they that calculate natiuities? some are (indeede) more tolerable then some; but they hang all vpon one string; all are alike forbidden, as an abo∣mination to God. D••nter. 18.10.11.12.13.15. For, here, a Pro∣phet is opposed to a Witch, and all such Witches children; God speaking in the one, and the de∣uill whispering in the other, when God hath closed vp a thing with his seale of secretle, is it not im∣pious curiositie to offer to open it by an extraordinarie enquirie, & not at his mouth? such arts de∣serue to be sacrificed wher books of such arts were. Act. 19 19.

The other occasion of the conference followeth.

Heard of him, came and fell at his feete.

THE further occasion of this conference was the same that went of Christ, which this woman receiued, not as matter of talke, or of ordinarie newes, but as a word of Gospell, or glad tidings, reflecting vpon her selfe, and her miserable young daugh∣ter. Therefore, she heard with faith, came in haste, & fell downe reuerently at Christs feet. For the first, which is her hearing of him; as it sheweth that, in Gods dispensation, there are fit meanes for the drawing of his elect vnto him, and that hearing is one: so it sheweth (also) that this wo∣man gaue her selfe into the hand of the meanes, for her comming to Christ: for, hauing heard; she came without delay, and wor∣shipped. The ready way to Christ is to heare of him with confi∣dence

in his saluation, and this way the woman took vnto him, hauing heard of him by the word of fame. For, shee had a surer word then this, in the winde of heauen that blew within, that is, she heard outwardly (as many els did, who were neuer the bet∣ter;) and she heard inwardly, as fewels did; and who (then) with such a Faith? she had a taste of the general promises of the word, and the spirit taught her the ap∣plication; but by both meanes she was brought to Christ. The meanes (here spoken of) is the report which shee heard, and so we see, that hearing is our rode to Christ, * 1.16 this woman (first) heard of Christ, and (then) came vnto him, and Christ himselfe, where he speaks of comming to him, saith: hee that commeth to me, and heareth my words; that is, he that, by way of hearing, co∣meth. Luc. 6.47. hearing (then) is the way; so, after that a certain

woman had said to Christ; bles∣sed is the wombe that bare thee, he answered, saying; rather bles∣sed are they that heare the word of God & keep it. Luc. 11.27 28. where hearing goes before kee∣ping, & they that wold keep, must heare. But doth Christ denie that his Mother was blessed for bea∣ring him of her bodie? I answer, he doth not: for, the word rather doth not implie an absolute de∣niall, but a comparison betweene lesse and more, as if he had said, I doe not say that she is not bles∣sed for bearing me on her bodie but I say, that she was more bles∣sed, and so are they that beare mee in the wombe of faith by good hearing: further, our Sa∣uiour proueth some Iewes not to be of God, by this reason, that they will not heare Gods word: for he saith, they that are of God, heare Gods Word: and contra∣rily, that they are not of God, that heare it not, Iohn 8.47.

A like argument is made by a fauourite of his, Saint Iohn, 1. Ioh. 4.6. and Salomon requireth in the house of God, and in those that come vnto it, a readinesse to heare, Eccles. 4.17. So doth Dauid, the father of Salomon: and further saith in effect, that they are shut vp in a hard heart, that put off the day of hearing it, Psal. 95.7. and the blessed Mo∣ther of Christ, (blessed for this,) laid vp the word in her heart, as in a safe Castle of keeping it, Luke 2.18, 19. this was the way to Christ in the old Testament, Deut. 4.1. & 5.1. Pro. 4.1. & 5 1. and is the way vnto him, in the new, Apoc. 2.7. 11. 17. 29. Matth. 13.9.18. * 1.17 There∣fore, God spake in the old Testa∣ment by his Prophets; and in the new, by his Sonne, Heb. 1.1. the reasons; When wee are cal∣led to Christ, it is by a speaking to vs, and the obiect of speech is, hearing, not sight, Deut. 4.12.

Secondly, there is no com∣ming to Christ but by faith, as there is no comming to a towne but by the way, Iohn 7.37, 38. but no faith, (I meane of ordi∣narie generation) without the word; and that word must haue a hearer, Rom. 10.17. Thirdly, none come to Christ but his sheepe: and no sheepe of his, that haue not his care∣marke: that is, who (as he saith himselfe) heare not his voice, Iohn 10.27.

The vse, * 1.18 for instruction, tea∣cheth that those among vs, come not to Christ, who decline the way, without which, there is no ordina••••e comming to him: the recusant Papist, and the bad Church-comming Protestant, who turne their faces, not toward the East, where the Sunne riseth vpon the Saints in holie assem∣blies, but toward the West, where it setteth in darke super∣stition, and in the night of ig∣norance,

are (both of them) out of their way to Christ: and (both of them) worse than the three kinds of bad ground, all which receiued the seed, Matth, 13.7. which they will not, or but when they list themselues. Some with Ieroboam thinke (whatsoeuer they say) that it is too farre to go to Ierusalem, or too much to come to Church, morning and after-noone: and therefore, (with that guide to idolatrie) make calues at home, of wanton impediments from Gods house: but, O that they considered in heart, that whiles they thus fol∣low the worlds way to vanitie, not the Church way to God, they are in a broad way to de∣struction, not in any way to Christ, and that God and they cannot meet in two so contra∣ry wayes: then they would bee where they might bee sure to meet him in the assemblie, * 1.19 & not where (if God should call them

away in such contempt) they are rather sure to misse of him in his saluation. And, now, as they that will not heare (and may) are in no way to Christ: so they are out of the rode to him, who neither haue, nor care to haue a Preacher, their leading starre to the Lord of life: for how can they heare without him? Rom. 10.14. And so (for a se∣cond instruction) wee inferre, that it is a great want to want a Preacher in a congregation: but some feele not the want, and some slight it some say no mat∣ter for this preaching: they may as well say, no mater for com∣ming to Christ 〈◊〉〈◊〉 some thinke they haue too much of it. But can we haue too much of Gods bles∣sing? and is not preaching a spe∣ciall blessing of God, the same in a Parish that the Sunne is in the heauens? and can wee spare the Sun? therefore to wish (as some) that preaching were gone, were

to wish wee had no Sun by day. But, to answere such, I say that the vse of a Preacher is more then of an Angell. I speake a great word now; but it is a true word. For, the Apostle, Rom. 10.14. makes it impossible (vnder∣stand impossible by an ordinary way) to be saued without a Prea∣cher; but not so without an An∣gel.

This woman heard, and came to Christ: and I doubt not but with haste, as the Shepherds did. Luc. 2.16. In the text there is no more but that, she heard and came. Now what she did for her selfe, and her daughter, that wee must do for our selues, when we know what is to be done (which we do by hearing) wee must not put off to d••e it. What the word commandeth must be heard with obedience, and be done present∣ly, this is the doctrine here, bi••∣ding to expedition in all Gods seruices. The Prophet saith, to

day; neither giuing nor taking a longer time. Psal 95.7. Ioel saith, now, and presently, speaking of a turning to God. Ioel. 2.12. Isaias also exhorts a differring people (such as wee are) to seek the Lord while he may be found; Esa. 55.6. implying, that they may seek, and not finde him: as when they seek in their day, not his, or as Esau sought him with late repentance. Hebr. 12.17. & he was a good man of God, who delayed not time, but made haste to keep Gods commandements. Psal. 119.60. In this way wee must runne, v 32. saluting none that may stay vs, as Christ said to the seuentie in a case of like haste. Luc. 10 4. Here, no acquaintance must stop our way, or vs, and we must be feruent in spirit, ser∣uing God. Rom. 12.11. For, they that are hote vpon a thing, will not be long in doing it. The rea∣sons, * 1.20 we shall not (then) lose our labour, for, our work is with the

Lord, who loueth a cheerefull, that is, present giuer. 2 Cor. 9.7. on the contrarie, and when wee come off so heauily; what thanks for what we grudgingly for go? 1 Cor. 9 17. a readie minde com∣mends the seruice: and if there be a willing minde, it is accep∣ted. 2 Cor. 8.12. Secondly, the edge of a good mood is soone turned, if it strike not vpon the present occasion; our metle is like yron: where if we strike not while it is hote, what working v∣pon it? and so what working of the minde to God, while we let it coole, by putting off to do ser∣uice? Yet a little sleepe, and yeta little slumber: and what will bee next, but deep securitie, and no awaking? Pro. 6.10.11. and so; not fit to day, vnfitter to mor∣row. Besides; there are many lets in our selues, and stoppes offered by others in our purposes of well-doing. The corruption of times, the baits of euill fellow∣ship,

the temptations of Satan, the course of this present world, lying wholly in wickednes, the custome of sinne, with the like rubbes to goodnes; all these offer to put shakles vpon our feete, when wee set them in the way of Gods commandements; if (then) wee giue them the start of the time against vs by the sinne of delay, what hope that cuer wee shall bee brought forward to any true purpose of amending our wayes, and our doings? Ier. 7.3. & 26.13. 3ly. occasion (which is bald behinde) and the seasons of time (once lost) are not in our power, more then a bird which we haue let flie: and there is no calling in of time, when it is farre out and gone: therefore wise men will, and Christians must redeem it by doing good while they may. Eph. 5.16. Gal. 6.10. He that obserues the wind, shall not sow. Eccles. 11.4. that is, he that puts off the seed time, for euery chāge

of weather or rising of windes, shall lose his hope, and so shall he, (and that of a better haruest) that obserues the winde of delay in things to be done presently.

The vse is for the reproofe of those, who, * 1.21 (hauing long heard of Christ) haue not (for all that) taken vp one foot toward him by repentance, in a new creature, rather who, like Antipodes to his saluation) goe contrary to him, not obseruing any thing that hee hath commanded, or his word teacheth. To such hee may say (as once to the obdurate Iewes;) yee will not come to Mee, that ye may liue: Ioh. 5 40. For as the bidden ghests in the Gospel, they absent themselues by carnall de∣layes. Luc. 14.18.19 20. or if they come, it shall bee when they can finde nothing els to do: & then, rather to catch, then to bee caught, as if they had lost their right eare with Malcus. Luc. 22.50. Their Adders care will not

be charmed with any perswasion to obedience. Psal. 58.4.5. they rather go to see then to heare. Matth. 11.8. and if they make any haste, they make no good speede. Peter and the other Dis∣ciple ranne to Christ, whom yet they thought to bee dead in the graue. Ioh. 20.4 and shall Chri∣stians make no haste (a signe of no good will) to him; whom they know to bee aliue in his word, and gloriously liuing in heauen? but, in such matters, men straine courtesie, their betters shall go before; in other matters, none shall haue the start of them, their betters or equals.

But, * 1.22 must there be no putting off in Gods scruices? then, our repentance (which is a seruice of God) must be speedy. And here, we must follow and do after the counsel that the Angell gaue to Lot: it was to flie, for his life. Gen. 19 17. it concernes vs more: for, not our bodily life, but life of

soule and body is that which wee must looke vnto in our flight to repentance; where, wee must make speede, and not put off to get an eiectione firmae against In∣truders vpon the Lords inheri∣tance in vs: that is, against sinne and Satan, the strong men that haue so long kept the palace. Luc. 11.21. we lose no opportu∣nitie when wee would graft, or sow, or stock vp, and shall wee lose those sweete opportunities of time which God hath giuen into our hands for the stocking vp of sinne, and the grafting of good things, which (after) may grow in vs to trees of righteous∣nes? shall wee not sow grace in the spring of youth, when the time is, but put off to the reape-time of sickenesse before death, when time shall bee no more? our Sauiour biddes vs to striue to enter, while the gate of heauen hath some (though a straite) pas∣sage; and is somewhat open,

though not wide-open. Luc. 13.24. and therefore not to tarie till it bee altogether shut vp with these words; depart ye workers of iniquitie. v. 27. let vs (then) with a speedy hand graft the word in our hearts, sow seeds of grace in our liues, and haue the instruments of stocking vp rea∣dy, that no root of bitternes spring vp to trouble vs. Hebr. 12.15. of ten virgins, fiue were cal∣led foolish for neglecting time. Matth 25.1.10.11. let vs (there∣fore) walke circumspectly as wise, not as those fooles, that knew not their time. Eph. 5.15. Coloss. 4.5.

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

And fell at his feet; the wo∣man was a Greeke, a Syro∣phenician, &c.

THis woman being come, and hauing entred the presence, she deliuered her petition, lower than vpon the knee, to Christ: for, she fell at his feet, and with a crying tongue besought him to be good to her in her daughter, or to shew mercy to two in one. Quest. But was she an Israelite, one brought vp with Moses, or taught in the Law, that did this? Answ. It followeth, shee was a Greeke, a Syrophenician by nation: that is, as hath beene said, a stran∣ger in that regard: by Greeke the Euangelist meanes a Barbarian in respect of Israel, as Gal. 3.28. not borne in Greece, properly taken (for she could not be a Sy∣rian, and so) but in Phenice of Syria: and by a common recei∣ued

name, a Cananite, as Mat∣thew writes: if shee had beene bred in religion, it had not been so strange, as it was strange for a Cananite to shew such a faith: one effect whereof is here she∣wed in the humble gesture shee vsed, comming to Christ: for, she fell at his feet, so low she was, so humbly she came vnto him, which teacheth, * 1.23 that they who come in nature of Petitioners to God, must come humbly to him, as vpon both knees: when wee come to worship before his face, we must kneele before the Lord our maker, Psal. 95.6. the god∣lie will enter with reuerence. Dauid was vncouered before the Arke, 2 Sam. 6.20. and men (like Dauid) will be bare headed speaking to God. In this mat∣ter the Publican (to shew a de∣iected minde) stood afarre off, Luke 18.13. where the Pharise (not humbled) pearched high∣er. Ezechiel, (prophecying) fell

downe vpon his face, Ezek. 11.13. so did the foure and twen∣tie Elders in heauen, Apoc. 4.10. & 5.8. a president for vs on earth. The reasons; * 1.24 In such the heart must be humbled, 1 Chr. 17, 16, 17, 18.19. and where that goes low, the bodie cannot but goe low with it, it being the mouing wheele of the bodie, and of the whole man, where it bends, the knee will bend, and both fall downe, and we vpon both. Secondly, he is worthie: for, (as the foure and twentie El∣ders said) Apoc. 4.11. hee made knees and all: and can wee giue him lesse than his owne? Christ (therefore) fell on his face, Matth. 26.39. or as Marke reades, fell on the ground, when hee prayed, Marke 14.35. Christ gaue so much to his Fa∣ther: and shall we giue lesse? or, if wee fall vpon the knee to a mortall Prince, shall wee not fall downe flat before the Lord

that made vs?

The vse is for taxation of some proud, * 1.25 and vnciuill beggers in Gods house, who pray sitting, and couered: to whom I say (as one once well said) if euerie knee were of gold, it could not be too good to be giuen to him (euen vnto the dust of the ground) who filleth this house. Wee will not speake to a great man, and our hats on; how dare we (then) be couered, speaking in prayer to the great God, if we had him in any reuerence, the knees would doe reuerence that come before him: therefore, of Saint Iames it is written, that his knees became hard as a Camels hoofe, with often and long kneeling in prayer: but it may be written of some in the booke of their shame, that their tender knees cannot endure to touch the hard ground, when they should bow downe to pray: if they vn∣couer the head, that's all: they

neither fall on their faces, nor downe on their knees in wor∣shiping. I speake of those that are young, and haue able bodies: for, all are not such: and they that be not, may stand vp, which is a fit gesture in prayer; and v∣sed by the godly Patriarchs Isaac, Iacob, and others: the Pha∣rise stood praying, and is not re∣proued for that, Luke 18.11. and so did the Publicane, who went home iustified more than hee, 13.14. But the humbler the heart is, the lower will the bodie goe in prayer: therefore, (in signe of humilitie) children aske blessing vpon their knees: we are not worthie to gather vp those crummes of grace that fall from our Lords table: and are wee too good to aske them on our knees, and bare headed? In∣deed, God requireth the heart: the knee doth litle seruice, and the hat off, as litle reuerence: yet as out of the abundance of the

heart, the mouth speaketh, Matth. 12.34. So from an humble heart proceeds the hum∣bling of the bodie, the humble bending of the knees, and our humble vncouering before that Arke of presence at Church. Hypocrits are prodigall enough this way, in their double dili∣gence, and Iudas kisse, but all that which they doe with such an outwardnesse, and farre from the heart, haue no thanks from God: but where Christians doe as much vnder, as they ouer, it argueth, (saue where necessitie giues the Law) a proud and vn∣humbled soule.

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

She besought him: Or according to S. Matthew, Cried vnto him.

IN these words, wee haue the manner of this womans petiti∣on, and in the words following, the matter; for the manner she besought Christ, not coldly, but by crying vnto him. Christ called not to her; She cried to him: so strōgly did her faith work. Com∣mon beggers when they would haue an almes, will cry for it: but this cry was of an other nature, & stirred vp another way: euen, by the renewing of the holy Ghost, shed on her abundantly or rich∣ly through Christ, Tit. 3.5, 6. and this made her to crie in the Spirit, * 1.26 as well as with tongue and voice. By this meanes, shee was strong in faith, & strong in prayer: and so wee learne that powerfull faith causeth power∣full

prayer. Iacob was a man of singular faith; therefore hee made strong and preualent prayer, Gen. 32.26.28. Moses one that saw God face to face, was a great beleeuer: and he al∣so is said, to make crying pray∣er, when no voice was heard, Exod. 14.15. Hanna (likewise) prayed with a troubled spirit, but in no voice of words; her faith spake, her tongue said nothing, 1 Sam. 1.12.13. and the Prophet that had within a fire of faith, brake forth into a flame of words; he beleeued, and (there∣fore) could not but speake, Psal. 116.10. Ichosaphet prayed pow∣erfully; his faith had made him a good Oratour, 2 Chr. 20.6, 7, 8, 9, 12. Daniel in the cap∣tiuitie, was not behinde him: his feruent faith gaue him a hot breath in prayer, Dan. 9.2, 3, 5, 19. and zealous prayer (such as Elijah made) is called by S. Iames the prayer of faith, Iam. 5.15.17,

18. the reasons. * 1.27 Prayer is a fruit that groweth vpon the stalke of faith, called therefore (as was said) the prayer of faith: and therefore what the tree of it is, such is the fruit, of more or lesse earstnesse, as wee more or lesse beleeue. Therefore, as our faith is, so are our prayers; warme faith, hot prayer; litle faith, small prayer; no faith, no prayer: they increase or decay together. Secondly, they that haue faith with power, are more spirit than flesh: which none are, but they that haue the spirit in a good measure, which is the spirit of grace, and of supplications, Zechar. 12.10. and then how can they but make strong pray∣er, that haue the spirit of prayer? all that haue faith with power, haue this power: and (therefore) powerfull faith, powerfull pray∣er: for this faith is resembled to fire, and vnto life: the greater fire, the greater heat; the more

of life, the stronger motion.

The vse is for the right triall of our faith: * 1.28 where we may iudge of it by our prayers; they that pray coldly, haue but a weake faith or small fire within: but they that (otherwaies) are of great faith, runne a spirituall descant (with Daniel) in their prayers, Dan. 9.19. their heart is prepa∣red; and they are not as the dull and sloathfull in their deuotions, that need a rowsing vp. The Prophet Dauid in his one and fiftie penitentiall Psalme did often change words: it was not to shew his eloquence, but to testifie, as his great fault, so his great faith: which he shewed by tossing this way and that: or, (as (a sicke man in bed) from one side to another, Psal. 51.1.2.7.9.10, 11, 12. so Gods chil∣dren in distresse: as they haue faith to beleeue, so they change phrase in their complainings: otherwaies, with Baals Priests,

though wee put neuer so much wood about the Altar of our prayers, no fire from heauen fal∣ling vpon them, wee may crie loud enough and long enough, and haue no answere, more then they had. 1 King. 18.23.26.29. But if we haue faith; we will pray with Elijahs Spirit, and not cold∣ly, by putting wood, where no fire will take. v. 36 38. For, the Spirit (if we haue it) will, by our faith, put fire vnto our words, & make them to smoke into hea∣uen, and this is to pray as Elijah did, whose sacrifice God kindled from aboue. Hence appeareth (that they want faith, who onely out of custom) salute God in their formall prayers; where, they poure out great Hypocrisie, but no prayer in Spirit & truth; and thus, they giue God the time of the day in some cold good morrow, who bid him be gone all day after: and, at night, when they should make him the keeper

of the house, they doe not once speake vnto him in prayer, to be neare, by driuing away all euils that may hurt, in case of his ab∣sence from their help and prote∣ction.

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

Saying, haue mercie on Mee ô Lord, thou Sonne of Dauid.

THIS is the matter of this Womans petition: and now the Combat beginnes betweene Christ and her, at the weapon of her Faith. In this fight she makes diuers requests, and receiues sun∣drie repulses, the repulses were three; and in those three she war∣ded off three very sore venies offered against her Faith, the shield of proofe against them. The requests were either her

owne, v. 22.25.27. or of the dis∣ciples for her. v. 23. The first of the requests, which was her owne, is in the words now read. Wherein wee haue the grace she begged, and the persons; the one, for whom; and the other from whom. The grace she begged was the grace of mercie: desiring Christ, in mercie, to pitie her that could deserue nothing. And so, she beginnes well, and at the right end, waighing anchore in a safe road. Papists cast it on the sand of their deseruings: but she sends all away, saue Gods goodnes to his humble hand-maid. In all Canaan there was not such an other (and how many in Israel?) yet the whole of her request was mercie; and that Christ would shew his mercy to a miserable sinner, * 1.29 from hence the doctrine is, that whatsoeuer wee haue, or can ask of God is out of mercie. So, Iacob, praying to God to be deliuered from the hand of Esau,

his bloodie brother, prayeth out of his mercie, for such a deliue∣rance: confessing, in true humili∣tie, that hee deserued no such thing. Gen. 32.10. Also the thou∣sands of the Louers of God, he is said to respect by shewing his mercie to them, and no other∣wayes. Exod 20 6. Dauid (fur∣ther) craueth of God that hee would wash his sin (that which he was so sick of) in many mer∣cies, as it were waters. His sinne was great (and he knew it) and therefore speaks of a thorow wa∣shing for it. Psal. 51.2. Ieremie saith, it is the Lords mercie that we are not consumed in our sins. Lam. 3.22. still then, the finger is vpon mercie. Zacharie (likewise) speaking of that spring of day from heauen, (Christ, the true Light) that visited vs, saith, that the tender mercie of the Father sent him. Luc. 1.78 Here vpon the Elect are called Vessels of mercy, Rom. 9.23. The Redeemed of the

Lord, the redeemed by mercy. Eph. 1.7. and Paul, called to Christ, called in mercie. 1 Tim. 1.13. our begetting a new is through Gods abundant mercy, 1 Pet. 1.3. & our life after death, the riches of his mercie through sesus Christ our Lord. Rom. 6.23. and so, all is out of mercie, * 1.30 The reasons, by nature, wee are the children of wrath, Eph. 2.3. enemies to God, Rom. 5.10. our imaginations only euill, Gen. 6.5. our wisdom (simply) death, Rom. 8.6. and we to euery good work reprobate. Tit. 1.16. This is our naturall state: and, in this, what plea can serue but of mercie? al∣so, herein, what could induce God to do vs good, but a minde of mercie? Secondly, in many things we offend al, Iam, 3, 2. nay in the best that the best do, much may bee found amisse, as com∣ming from them: and is not the pardon of offences, a worke of mercie and, what but mercie can

amend what is amisse? and, for our good; we may say of it all, as Iacob of all his wealth: God hath had mercie on Me, therfor I haue all this. Gen. 33.11. and, if all bee of grace, merit is shut out, and mercie must enter; which is the first part, and all of all our true welfare. Ps. 32.1.2. & 145.9.

One vse of this is to keep God vp in all wee receiue, and haue: thas is, in all them to maintaine his glorie, that wee liue, it is his mercie: and his mercie that the ground doth not swallow vs, nor the heauens ouer vs, fall downe vpon vs. We haue not a morsel of bread but by his gift, Matth. 6.11. nor garment to put on, but what we haue from the ward∣robe of his sufficiencie. That we are saued it is his mercie, and his tender mercie that wee fall not (presently) into hell. And (sure∣ly) whosoeuer vseth any of his good blessings, and doth not thus reckon for thē, is a theef of

them; and so is hee that enters otherwayes then by this dore, into them. Which would bee remembred of all; chiefely of the richer sort of people, who are aptest to forget God at their full tables, and when their heaps rise. And (therefore) to such I say, are your barnes full? Gods mer∣cie hath filled them. Or haue you much? His blessing vpon your basket, hath caused that in∣crease, it is his entire gift; let it not pay tole, by taking any praise thereof to your selues. If he haue let out his vineyard vnto you, giue him of his owne fruits, free∣ly. Giue to his poore, and (wil∣lingly) to charitable deeds. If you lay them not out so, or onely vpon your owne lusts, not his mercie, but his iustice hath giuen them, if you further not his glo∣rie by them, you shall answere for them to the vttermost farthing. But your accompt for his loue-tokens will bee farre greater, as

they be farre better. If God haue giuen you his Gospel (one of his best gifts) and you despise the gift, as inferiour to the peeble of we••••th, you discredit his wisdom, and (in one of his best loue-to∣kens) his best good will: and so giue him not the glorie of his owne, but for glorie, shamefull contempt, which reflecteth vpon those, who, both vilifie the Iewell, and the casket that keepes it; that is both the Gospell it selfe, & the able Minister of it.

Popish arrogance is here in the second place, * 1.31 reproued, which will hold in no tenure, but of merit, if a Papist do a good work God must bee beholden to him for it, if not altogether, yet some way. But how was Dauid and other Saints ignorant of this; who (though they had beene painefull worke-men in the law) yet disclaming, or not setting any price vpon their best deeds, gaue vp all to God, (the best of all) as

not worthy to pay any debt, or to go in the reckning, when God should take vnto him his iudge∣ments? Psal 51.1. & 123.3. & 143.2. All the strings of their instrument are tuned to mercie, when they speak to God against their sinnes, or for grace. For, Dauid is still harping vpon this string: and the best of Saints giue themselues lost in the law, when the question is of their obligati∣on vnto workes. Psal. 130.3 in this case, their appeale is wholly and altogether to court of chan∣cerie from the common place of deeds. Mercie is all their plea, and the righteousnes of Christ, the robe with which they are coue∣red. By it we enter (as the wise) with our lamps burning: Matth. 25.10. without it (as the foolish in that order of virgins) we may stand long enough, and crie loud enough, as that; this wee haue done, and that we haue done, & get no entrance. v. 11.12. For,

what is all our righteousnesse, & the best wee can doe, but men∣struous matter. Esa. 64.6. and must we say, when we haue done the best we can doe, that wee are vnprofitable; Luc. 17.10. And shall we say that, (being such) we are such as may well merit the wages of eternall life?

An apologie for late comers to Christ. * 1.32 For, Satan will obiect against such, that the day beeing so sarre gone, that short time will be but little time to worke in: for, the night cometh, when no man can worke. Ioh. 9 4. To him and to this they may answere; that the time, which is short, is supplied with the mercie of the Lord, that is for euer: and that they, who were hired about the eleuenth houre, receiued (euerie man) a pennie. Matth. 20.9. In∣deed, if none should be faued but they who haue laboured the whole day, then none could bee saued that wrought but the third,

or sixt, or ninth, or last houre of that day but in the parable of the labourers, wee reade the contra∣rie. Matth. 20.8. and here we see that the beginning & end of all▪ is set in Gods mercie; if it were otherways, we might well doubt of our saluation, with a Papisti∣call feare. This is spoken for their sakes vpon whom God hath had mercie, though later, then vpon those, whom hee hath cal∣led vp (more earely) to work. It is not spoken to incourage the presuming sinner, who thinkes that the last sand of time, in his houre glasse, is time enough to repent, and to turne to God: and therefore puts off, in the course of sinne, till his time be out. For, if that man be saued, God shewes a miracle, rather then worke of mercie, in sauing him.

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

Vpon Mee.

MErcie this Woman craued for herselfe: but for her selfe with reference to her daugh∣ter, whom an vncleane Spirit so vexed. And (here) nature taught her to take her Daughters affli∣ction for her own crosse; but her Faith (a better teacher) had taught her better: which was that God, striking her Daughter, struck at her. And indeed (som∣times) God purposing to punish the Parents, beginnes with the children, thus hee began at the first borne of Pharao, but made an end, with the end of Pharao himselfe, whom the waters of the red sea couered. * 1.33 And so wee see, that God doth not alwayes (di∣rectly) smite a people, but (some∣times) indirectly, and at a second hand, in their graine, cattell, and the fruits of the earth Sometimes in the seruants and children of

the house, he striketh at the Ma∣ster and Parents. In Ieremies time, when God meant to pla∣gue the disobedient Iewes; he be∣gun the plague in their cattell, which he punished with lack of food and drouth of water. Ier. 14 4 5 6. Dauid (also) was punished with the punishment of his peo∣ple, who died by the pestilence to the number of three-score and ten thousand. 1 Chr. 21.17. and the Widow of Sareptah God pu∣nished with that (which indeed) was a punishment, the death of her Sonne. 1 King 17 18. Thus he struck at Pharao, but farre off, in much losse of cattel and corn. Exod. 9.6.21. and then nearer, when hee struck at him in the haile, that slew all in the field, both man and beast: v. 25. and nearer yet, when he smote a I the first born in his Kingdome with death, and so, as there was not a house, where there was not one dead, Exod. 12.29.30. but then

he struck home, when he drow∣ned Pharaoh himselfe, with his chosē Captains, & al that pursued Israel, in the red sea Exod. 15 4 5 Ps. 136.15. & thus the plagues of Egypt ranne, as by a traine, from the waters to the fruits, from them to the beasts, from the beasts to men, & from com∣mon men to the King himselfe. Exod. 7. and 9. chapters. In Hosea the Lord warned, or by a faire warning stirred vp those of Israel that had fallen from the house of Dauid to Ieroboam, and from the true seruice of God to the ser∣uice of the Calues, when he smote with death the beasts of the field, and the foules of heauen. Hos. 4.3. and here hee summoneth this Woman by the Deuill in her Daughter. Thus (therefore) God giues warning to men by harmes further off, and before he strike to the heart: and as his lightnings goe before his thun∣der: Apoc. 4.5. so doth his ad∣monition,

before a cutting off. The reasons, By this course, * 1.34 the Lord is more righteous, and man more inexcusable; who (there∣fore) cannot say that God stole vpon him without warning gi∣uen, or came priuily (as behinde his back) vpon him in some sud∣den destruction, when, by his iudgements vpon others, or in∣flicted otherways, he thus open∣ly, and (as to his face) proclaimes what hee will doe Secondly, God will vse all meanes to fetch home-a sinner, and this is one: which is to saue with feare, as pulling him out of the fire. Iud. 23. so the stubborn and rebelli∣ous Sonne was by the law, to be stoned to death; it was that the punishment might be exemplar; and that all Israel might heare & feare. Deut. 21.18.21. It may be, men wil turne vnto the Lord, when they see the vengeance; that is, seeing what is done vnto others Therefore the Lord (slow

to wrath) will not omit any such drawing possibilitie to repen∣tance. Ioel. 2.13 14.

The vse for admonition, * 1.35 tea∣cheth Christians to make good vse of all Gods strokes, further off, or vpon others, threatning the like, or a heauier hand vpon themselues. When God toucheth vs in a beast, or some like com∣moditie for a warning wee must be sensible of it, as of some prick giuen vs in our arme, or leggo, for, shall hee strike our beast, and wee (worse then beasts) neuer be moued at it: or passe by it, as by some idle hand, as if (not God) but fortune had striken it? what though wee may spare him, and that there are mo in the stable; shall God lose the opportunitie that he sets for vs? and wee sinne still, till a worse thing come vn∣to vs, Ioh. 5.14. The poorer sort are much troubled at euery such crosse in their cattle orgrounds; but little (I may say for most of

them, neuer a whit) better by the hand, and, for the richer sort, no such accident shal humble them. Few of one or other, call any sin the more into question for Gods hand vpon them in such war∣nings, further off; If the poore man lost a beast, the losse doth not worke vpon him to repen∣tance: and if a rich man lose one, he cares no more for it, then if he had lost nothing. This Wo∣man made another vse of Gods hand vpon her in her litle child: so good Christians should.

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

O Lord thou sonne of Dauid.

THE person of whom this woman asked mercie, is Christ; described here by his two natures of God, and Man: of God, where hee calleth him

Lord: of man in the next words, thou sonne of Dauid: and of Da∣uid in the naturall line, as borne of Man, and in the regall, as el∣dest (now) from him in the throne: and here we haue two hands of faith vp to heauen; the one of faith in Gods power that he is able: and the other of like faith in his readinesse, that as he is able, so hee will not be vnwil∣ling to help her: therefore shee calleth him both Lord and the Sonne of Dauid, as much as if she had said; I know thou art able, being Lord of all, and I be∣leeue that thou art willing, being the promised seed, full of huma∣nitie and tender compassion; therefore, heare mee, and haue mercy. And these two con∣curring in prayer as the two Lyons vnder the throne of Salomon, * 1.36 1 King. 10 19. beare it vp with good assurance: which by so good a Precedent, teach∣eth that Christians must vnto

prayer bring faith, both in the power, and good will of the Lord to helpe them. The Leper comming to Christ was lame of one of these legges, when hee prayed for his clensing; he con∣fessed he was able, but he could not tell that he would; for hee said; Lord if thou wilt thou canst make me cleane, Matth 8.2. This woman knew hee could, and doubted-not but he would: ther∣fore (in a reference to both) Christ saith, beleeue, and it shall be done unto you: Marke 11.24. so much was required of the two blinde men, for being asked if they could beleeue, they ans∣wered that they did, Matth. 9.28. And so much is implied in the prayer, which (we call the Lords prayer) where what wee haue prayed for, we are enioy∣ned to seale vp with the Amen of faith, Matth. 6.9.13. Hence therefore preseruation from pe∣rishment, and preferment to life

is promised to none, but that are beleeuers, Iohn 3.16. the rea∣sons. * 1.37 Without faith in the power and good will of God, when we aske any thing in prayer, we denie him to be our father, one readie to helpe vs: and our Fa∣ther in in heauen, one able so to doe, seeing his residence is in heauen, and his Maiestie filleth the heauen, 1 King. 8.27. Psal. 15.3. and denying either, how can we thinke to be heard? Se∣condly, the commandement is, that we pray in faith, Iam. 1.6. but where is the obedience, when wee beleeue not in Gods Power, or when we mistrust his will? it is necessarie (there∣fore) when we come to prayer, that we haue faith in both, pray∣ing for things, warantably to be payed for, Dan. 9.19.

First, * 1.38 this maketh against those hereticks, who (with Arrius) denie Christ to bee God: for what assurance can they haue

in their prayers, or boldnesse toward him: also, and against those, who with Cerdon, Mar∣cion, and Manicheus, haue deni∣him to bee man: for how can such, or how could these pre∣mise to themselues any readi∣nesse 〈◊〉〈◊〉 Christ to heare, when they should call? wee that be∣leeue both: that is, that he was the Sonne for euer; and the sonne of Dauid in time; that is, Man, in house with vs, or Man in our nature, may beare vp with great comfort, so long as our life is not against saith, and so long as we marre not our pray∣ers with our sinnes, Esa 1.15.

But are wee bound in the chaine of faith to beleeue (when we pray) that Christ is both able and willing to deliuer vs in our troubles? * 1.39 then if our prayers faile of this helpe when we haue sought it, vnder our Christian interest in both termes, the fault is our owne, because wee haue

tied our sinnes vpon the prav∣ers that wee made; for, Christ would by his goodnesse, but wee by our bad liues will not, Matth. 23.37. the giuing hand is readie, but so is not the hand that should receiue the gift.

A comfortable inuitation, * 1.40 or call to true Christians, to ease themselues vpon Christ in all the burdens they beare for his sake, and a good conscience if they be laden with these; and desirous of him; these two in him his abilitie & readines to help can not but worke strong affections of desire to come vnto him: and being come, what follow∣eth but ease and refreshing? Matth. 11.28. If (then) thou findest thy selfe fast laid vp by the Law, at the suit of sinne, Gal. 3.23. or sold vnder sinne, needing a Redeemer, Rom. 7.14. Behold him that was made vn∣der the Law, or cast in the Law for the debt of men, not one∣ly

able to discharge the whole summe, but willing to bring thy soule out of prison: and thou hast seene him that hath enga∣ged himselfe for thy libertie, being one of the few, that thirsts for his saluation more than for all riches, Gal. 4.4: 5. and who is in sinne; as a malefactor in prison, that would gladly be deliuered, Rom. 7.24. But this neuer a whit concerneth those, whose sinnes are not a burden, but an ease vnto them, and not their affliction, but their glorie.

Now (further) where this woman calleth Christ Lord, she calls him so in regard of the great power hee hath equall to his Father. Lord in Scripture is taken, ciuilly, for a name of re∣uerence: also, possessiuely for an owner: and essentially for one with Iehoua; in all these respects, Christ may worthily bee cal∣led our Lord: but here (chief••∣ly)

he is called Lord, (as I take it) to signifie his absolute do∣minion in heauen and earth: and so wee haue what this wo∣man beleeued concerning his deity, and great power, as God, which teacheth that Christ is an absolute Lord, * 1.41 or Lord of all: the Lord that hath the hea∣uen for his inheritance, and the ends of the earth for his posses∣sion, Psal. 2.8. The Lord Christ that sitteth at the right hand of God, till all his enemies be made his foote-stoole to tread vpon, Psal. 110. 1 Cor. 15.25. the Lord of life, Act. 3 15, and the Lord of glorie, 1 Cor. 2.8. also, the King of Kings, Lord of Lords, 1. Tim. 8 15. and this name is written vpon his garment, and vpon his thigh, for a lasting memoriall. Apoc. 19.16. the reasons. Christ is one with his Father in title of power, and ef∣fect of doing: and therefore, Al∣mightie as he is, Ioh. 5.19. & 10.30

and doing, as he (who is Al∣mightie,) doth. He is our Mi∣chael, our strong God, Apoc. 12.17. and who so strong, but hee that is God? Secondly, his power appeareth to be aboue all powers created, for asmuch, as hee made vs of nothing, Hebr. 1.2. and re∣deemed vs, being worse then nothing. Apoc. 5.9. He that buies a commoditie is owner of it, and shall not he haue vs that bought vs? so he that makes a work, hath the praise of it, if it hee praise worthy. And shall not hee bee praised in vs, and for vs, that made vs? And if so: who is so worthy as Christ, and what God (among all the Gods) like him? Thirdly, He is the law giuer, and ludge of conscience: Iam 4.12. and what man, what Angel is so? and who but he, who is Lord of men and Angels?

The vse is for admonition For, is Christ, the Lord ouer all? * 1.42 wee must acknowledge, and vse

him as our Lord. Hee offered a price, when he offered himselfe. 1 Cor. 6.20. and doth not this binde vs to offer our seruice, and selues to him? This will not be, in the generall, denied: but then, in the particular, we must obey his word, Ioh. 15.14. and be are his correction. Hebr. 12.5. we must thinke, and speake of him re•• e∣rently, & bring gaine and glory to him in the place hee hath set vs. Good Seruants will bee for their Masters lawfull profit, and not discredit those whom they serue. Christs seruants must be no other to him. By their re∣ceipts in the power of godlines they must make others better, & so bring him gaine that way. Mi∣nisters must put a stock of good people vpon his grounds by at∣tending their charges, and Ma∣sters of families must not bee gai∣n••rs where Christ is a looser, they must not keepe in house a bad workeman for the Lord, because

good for themselues; though a swearer, a scorner, a foul mouth'd talker, a prophane person like Esau, &, for practise of religion, a meere Atheist, all must seeke his kingdom in their places, not their own greatnes, seuered from it. Magistrates must drawe for him, and set the point of autho∣ritie to the brest of offenders a∣gainst his lawes. Christians (ge∣nerally) must lock their dores a∣gainst all the prophane fellow∣ship of wicked men: against it they must shut the windowes of their senses, and the dores of their hearts, and not shame the calling whereof Christ is Lord and Ma∣ker: we say, Lord, Lord, Matth. 7.21. we must not therefore ca∣ry the key of our selues at our owne girdles, but resigne vp all to the Lord of all: wee professe we know Christ: and therefore confessing him in word, wee must not in our liues denie him, Tit. 1.16.

Is Christ the absolute Lord, * 1.43 or

Lord of all? this is for much comfort to true Christians: all things are subiect to him, who hath subdued all things to them: he hath troden vpon Satan, that they might tread vpon him, who (else) would ride ouer their backes, Rom. 16.20. He that is their head, is head ouer all: and what cause to feare any aduer∣sarie, fearing him? Queens on earth, (so long as they please) need not care for the displea∣sure of any subiect: Christians by marriage with Christ, are his spouse and Queens to him, who hath an absolute Sou••∣raignty in heauen and earth; and therefore need not to feare what men can doe to them: the▪ be vnder Christ) the royall hus∣band of this wife, and so vnder his frouns in all they intend to doe against his Church which is his spouse and Queene, vnited to him in a most neere tye. He that chained the deuills, and

can binde men and Tyrants to his pleasure, saith to them: touch not mine annointed. Psal. 105.15. Also, hee that can raise the countrie, and draw the world af∣ter him, commanding in all the earth, saith: those mine enemies that will not haue mee to reigne ouer them by mine ordinances and seruants, bring hither, and slay them before me. Luc. 19.27. They that smite the apple of his eye in these, shall finde they haue striken him in the eye, Zach. 2.8. who will be auenged of them for both eyes. Iudg. 16.28.

Another vse is for instruction, * 1.44 teaching Christians (for as much as Christ is the Lord of all) to suffer him to dispose of all 〈◊〉〈◊〉 waies: whatsoeuer shall befall them here, they must remem∣ber that all is from him: and neuer forget to beare patient∣ly what their Lord hath done, Psal. 39.9. whether they winne or lose, they must with Iob giue

thankes, and blesse his name, that giues and takes away, Iob 1 21. with like consideration we must strengthen our patience when strange iudgements come; for, first we haue deserued worse by our sins; and secondly, they are sent from him that is Lord of men and angels; and hath power, as hee sent them, so to take them away: wee may and should feare, when they are to∣ward or vpon vs, Psal. 119.20. but murmure we may not, lest we bee found fighters against God. A second vse of instru∣ction is, to teach vs to vse no creature, (seeing we haue all in Christs right, and all from him, as Lord of all) without prayer, as by leaue from him, 1 Tim. 4.5. wee are here but stewards, Luke 16.2. and such as haue all good parts of minde and bodie vpon a reckoning, if wee haue learning, wit, honour, wealth, the Princes fauour, or

other good thing besiede, they are our masters goods, which we haue in an inuentorie from him, and therefore to him wee must accompt for them: one day he will know to what vse wee haue put them. A third vse of instruction is, to teach those that are Lords ouer others, to remember that they haue a Lord aboue them: therefore, as fellow seruants in Christ, what they command, must bee iust, and what they impose, no other than what the supreme master of both would haue to bee done, Eph. 6.9. They must not command, nor cause them to breake the sabbath, to li••, to say that euill is good for their pleasure, or gaine: for, the Lord aboue will punish such commanders, and hold them guiltlesse that so obey. It is ne∣cessary therefore in such case, for the greatest on earth to looke vp to a greater in heauen.

In the second place, this wo∣man calleth Christ the sonne of Dauid: the former name of Lord, implying his deity, and the large power hee hath in Hea∣uen and earth, Colos. 1.16, 17. was a light too glorious & bea∣ting in a mortall eye, therefore in these words, (the Sonne of Dauid, or man as Dauid) shee hath a lanterne to put it in, Psal. 113.17. and so Moses face (which was so bright and shi∣ning that the people durst not come nigh) is couered with the veile of flesh, Exod. 34.35. Christ so high in Maiesti••, de∣scendeth, taking our nature that we might not feare to come vn∣to him more than Iosephs bre∣thren to come to their brother after hee had opened himselfe, saying, he was Ioseph, Gen. 45.3.5. By this speech of the wo∣man, calling Christ the sonne of Dauid; it would seeme that shee spake with perswasion, and

not out of fancie, or of somewhat floting in the head: where it may be rightly conceiued, that she had either read or heard so much out of the word of Scripture; and so held by a good Charter what she spake with the voice of her faith in Christ; as much as if she had said: as euer thou wast borne of a woman, haue mercy vpon two pi∣tisull distressed women, the mo∣ther, & her afflicted daughter, be∣fore she called him Lord, or Iesu Lord; now sheecalls him the Sonne of Dauid, and so hath two strings to her bow; by the Sonne of Dauid in the naturall line, she meanes the Son or of Marie, and of Man, in the regall, the Sonne of King Dauid, next to the crowne of Iudah; from whence wee may draw those two propositions or axioms; the first, * 1.45 that Christ the Sonne of God, was the Sonne of Man; the second, that hee was man in the best

bloud of king of the Iewes: for the first, it teacheth that Christ was the Sonne of Dauid; that is, of Marie in the house of Da∣uid: therefore Esa speaking of him, by way of prophecie saith, to vs a child is borne, to vs a Sonne is giuen, Esa 9.6. And the Prophet Micah speaking of Christ, saith, that a woman shall trauell and beare a Sonne: and this Sonne was Christ, the Sonne of Mary, Mic, 5.3. Hereupon wee reade of the ge∣neration of Iesus Christ, Matth. 1.1. made of the seed of Dauid, according to the flesh, Rom. 1 3. This is that word, which was made flesh, Iohn 1.14. the substan∣tiall word, which was euer with God, & was God: his manner of birth S. Luke hath storied with the circumstances, Luke 2.1 4.6, 7. S. Paul calleth this, that great mysterie of godlinesse, 1 Tim. 3.16. and it was great in∣deed, without all controuersie,

and beyond all example: for, how wonderfull and great, that God should bee manifested in the flesh? that hee should bee made of a woman, that made al, Gal. 4.4 that the humble hand∣maid should become the Mo∣ther of her maker? that the an∣tient of dayes should be borne in time? that the feeder of all things, should sucke the brest? and shee haue a Sonne, that ne∣uer knew man? nay, that hee should bee swadled in clouts, that swadleth the winds: and who is equall to God, make himselfe of no reputation, Phil. 2.7. that he should be the euer∣lasting Father, Esa 9.6. and yet a yong infant? contained in the manger, and borne in a stable, that filleth heauen and earth with his glorie? Luke 2.7. and to bee short, flie before kings, who is King of kings, and cast∣eth contempt vpon Princes? Matth. 2.14.22. These, and

the like particular effects of Christs humanitie manifest Christ to bee Man: the reasons. First, * 1.46 it was necessarie that hee should bee so; for man hauing offended, the offence must bee punished in man: and so it was requisite that hee should bee of kinne to vs who offended, that in our nature, that offended, he might make the amends, and satisfaction. Secondly, he must be touched with the feeling of our infirmities, who would haue compassion of vs sinners, Hebr. 4.15. and who can be so kindly touched with them, as hee that hath felt them first? who Heb. 2.18. will sooner pit∣tic a disease in an other, than he who hath had the disease him∣selfe, and (himselfe) hath felt the infirmitie? our diseases (but as man) Christ could not haue, hauing them; hee must die of them, which, (but as man) hee could not do, Heb. 2.9. Third∣ly,

the promises and prophecies of the old Testament must bee performed in the new: now, Christ was the womans seed, which was promised, Gen. 3.15. and the virgins Sonne, of whom Esay prophecied, Esa 7.14. Fourthly, God herein prouided for mans great good: for, what greater than to haue a brother, so highly exalted and borne? Hebr. 2.11. one who is mer∣cifull, Hebr. 2.17. and will not faile to shew kindnesse to his owne house 1. Tim. 5.8.

The vse is for the singular comfort of all that are in Christ Iesu: for, * 1.47 hereof riseth a great a liance betweene God and them, being hereby brothers to Christ, who is the naturall Sonne of God, Heb. 2.11. and what may not one kinde brother expect from another? by sinne wee had lost this acquaintance with God, Esa 59, 2. by him that was made sinne, that is, an of∣fering

for sinne, 2 Cor. 5.21. this acquaintance is renued, and we brought againe into fanour, or brought neere, who were farre off, by the bloud of Christ, who is our peace, Eph. 2.13.14. hence Christ is called Shiloh, Gen. 49.10. and the Redeemer, or kinsman, Iob 19.25: Now, Shiloh is the skinne that lappeth the insant in the mothers bel∣lie, and what can be neerer? his flesh assumed is the corner stone of our coupling to God: by meanes of it, he is that great Im∣manuell, God with vs, Esa 7.14. being so, and so neere by the v∣nion of the two natures in Christ, of God and man, who is not comforted that is in him? for, being in him, wee are members of his flesh, of his body, and of his bones, Ephes. 5.30. and will Christ suffer any member of his bodie to be abused, or any bone to bee broken, and who will not spare his owne flesh? If Christ

had taken vnto him the nature of the Angels, or of the whirle∣winde, or of a Lyon, wee might well haue seared our destruction: but being clothed with the con∣dition of an aduocate, of a bro∣ther, and of a pitifull man, what cause of feare, rather what true matter of boldnesse? wee runne from a Lyon, and hide from an Angel, but who will from a bro∣ther? Loud winds doe fright vs, so doth not the quiet calme of a louing kinsman, and of one ioy∣ned to vs so neere in flesh, as Christ and we.

The 2. * 1.48 vse concernes vs in dutie. For, if Christ drew so neare to vs in our nature, we must draw as neare (as wee can) to him in the diuine nature. 2 Pet. 1.4. did he take flesh to come neare to vs? we must put off flesh to come neare to him. Is he God with vs? we must be Men with him. Was he made flesh? we must endeuour to be made Spirit. As we haue a

liuing way by his flesh: Hebr. 10.20 so we must not pamper flesh, to walk in our owne wayes: and as he came downe from heauen to vs, so wee must goe vp from earth to heauen to come to him. Our conuersation must bee in heauen, Philip. 3.20. though wee haue flesh on earth. But is it so? and do weso? nay but our plea∣sures keepe vs downe, our profit keepes vs vnder. Either coue∣tousnes, as an arrow shot from hell, nailes vs to our money, or the delights of life, as lime twiggs set by the deuill, ensnare vs to earthly things, when wee should be heauenly minded; and so, we cannot haue our affections where we should set them: Coloss. 3.2. or, we haue maried a wife, and wee cannot come. Luc. 14.20. In the Inne of these things, there is no room for Christ. Luc. 2.7. and what filles the house but such as these? the lust of the flesh, the lust of the eyes, and pride of life (all

which are in the world) I Ioh. 2.16. do wholly take vs vp, soules and bodies; and we are so espou∣sed to them, we forget wee haue another husband.

The 3. vse is for instruction, * 1.49 teaching how much Christ hum∣bled himselfe; and that therefore we should learne of him to bee meek and lowly in heart. Matth. 11.29. to be meek and lowly in heart is the perfection of a Chri∣stian, who, the lower hee layes his foundation, the surer will his house stand, and to be so, the way is, to take a sight of our selues in good and heauenly things. For, then, in vs, wee shall finde that, which will humble vs farre below that which (we thinke) wee are, measured by carnall reason, if we feare, that is, suspect all we do, or the best we can doe, we shall not be high minded: so the Apostle tells vs, when hee biddes vs, not to be high minded, but to feare. Rom. 11.20. Christ emptied him∣selfe

for our filling, and humbled himselfe for our example. Philip. 2.8. We haue nothing to let out but wind: and, if we could see our selues in true account, wee are low enough. But (like purblinde Laodiceans). we can see nothing but fulnesse, where is nothing but indigence, and want. Apoc. 3.17. either wee stand vpon the clay feet of gentrie: and (then) who shall go before vs? or vpon termes of self-sufficiencie (like Pharisies) and (then) wee haue neede of nothing. But so long as we are so minded; we will neuer be followers of Christ in the pra∣ctise of humilitie: therefore, as Christ was abased for vs: so (if we will bee filled with Christ) wee must emptie our selues of all high conceit of our selues, that his Spirit may fill vs. And, for these fillings with wind: we must prick the bladder, that they may goe out. More distinctly and plainely; we must purge out self∣loue,

and self-liking, and bee no∣thing for his sake, who, for ours, made himselfe nothing. If wee will be proud: let vs (as one saith well) be proud against Satan for Christ; but humble to all men, in Christ. In giuing honour, let vs go before others: but before none in taking it. Rom. 12.10. Finally (as the Apostle saith) let vs be of like affection, one towards ano∣ther, and not minde high things, and let vs condiscend to men of lower estate, and not bee wise in our owne conceits. v. 16. so shall we walke in the steps of Christs humilitie; who, being so high in glorie, laid away his glorie; and (of the Sonne of God) became the Sonne of Man, a worme and no man. Psal. 22.6.

Further, Christ was not only the Son of Dauid in the naturall line, but in the regall, the next to the crowne of Iudah, after his Mother, and supposed Father, Ioseph. * 1.50 And so wee learne that

Christ Man, was (of all men) the noblest Man. For, one way, hee was the Sonne of God: and ano∣ther way of kingly ranke among the Sonnes of Men. Next in succession & blood to the Kings of Iudah by Father and Mother, as by Ioseph from Abiud, Matth. 1.13. and by Marie from Rhesa, Luc. 3.27. and by Ioseph and Ma∣rie from Zorebabel. Matth. 1.13. The Wisemen ask; where is hee that is borne King of the Iewes? Matth. 2.2. For, so it was prea∣ched to them by the tongue of heauen in a strong starre; and it seemes that Hered had heard as much. Matth. 2.3. Indeed at the time of his birth, the soue∣raignety of it was gone, and the Sunne of it downe, and so Christ was a titular, not real King. The Scepter was now in a Roman hand: the Emperours there, were Kings of Iurie: and Christ (as was prophecied by Esay) but a bud out of a dead stock. Esa. 53.2.

Yet had hee an euer-during throne, better then all the king∣doms of the earth. Hebr. 1.6.8. & so, was, euery way, (of al men) the noblest Man; The starre, (which the wisemen followed) shewed it: Matth. 2.2. Herod, (Casars vnder-King) feared it, v. 7. Christ contessed it. Ioh. 18.37. the Iewes (questioned by Pilate) could not speake against it, though saying nothing for it. For, Ioh. 19.15. they said, wee haue no King but Casar. Ioh. 19.15. * 1.51 the reason why Christ shold be thus, euery way noble; may be taken from the good pleasure of God, and fitnes to him. For, first, God would haue it so: and therefore so; partly to fulfill the prophecie, Zachar. 9.9. partly to keepe his word: For, he had pro∣mised asmuch. Ps. 89.27. and it was fit that the high borne of God, should be the noble borne Sonne of Man, therefore Kings and Iudges are commanded to

feare God, & to reuerence Christ: Ps. 2.10.12. that is, whole Christ, God and Man, and now, he must needes be great and noble, whom Kings must reuerence and Iudges feare.

This is for instruction, * 1.52 teach∣ing that it is no disparagement to bee a Christian; seeing that Christ, after whom they bee cal∣led, and of whom they are fol∣lowers (if true Christians) was in both natures so high, and no∣bly descended. For, is it any dis∣paragement to be the Kings fol∣lower? or if this bee an honour, it cannot but bee a speciall grace, to bee follower of the King of Kings. And, as it is no dispara∣gement, so it may bee for our great incouragement to follow him as Christians indeed. For, true Christians are Christs bro∣thers: and so brothers to a King, and that of Kings; to such Christ (the elder brother) conueighs his nobilitie in part, by making

them the Sonnes of God, Ioh. 1: 12. a royall Priesthood, 1 Pet. 2.9. and a people peculiar to himself. Tit. 2.14. and, so, it is the fairest Flower of noble blood to bee a Christian, and to be able to draw armes from his holy arme, who ruleth the Nations with his rod of y••on. Apoc. 2.27. the best thing in thy scutchen, if thou bee a Gentleman, and the purest gemme in a Kings crowne, is to be a true Christian, the child of God by regeneration. Tit. 1.15. Bee we exhorted (therefore) to labour after our true engrafting into him which is the ensigne (if any) of true nobilitie. One saith (and it is truely said) that noble birth without this new birth in Christ, is base and vile before God: to bee a repentant sinner, inuesteth spirituall man into a royaltie that maketh him, both an heire of the earth, and coheire with Christ in heauen.

That that followed vpon this

first petition of the Woman which was a sore repulse, followeth out of Matth. 15.23.

Notes

• * 1.1

  Doct.
• * 1.2

  Reasons.
• * 1.3

  Ʋse 1.
• * 1.4

  Vse 2.
• * 1.5

  Doct. 1.
• * 1.6

  Reas.
• * 1.7

  Ʋse 1.
• * 1.8

  Vse 2.
• * 1.9

  Doct. 2
• * 1.10

  Reasons.
• * 1.11

  Vse 1.
• * 1.12

  Vse 2.
• * 1.13

  Doct. 3.
• * 1.14

  Reas.
• * 1.15

  Vse.
• * 1.16

  Doct. 1.
• * 1.17

  Reasons,
• * 1.18

  Vse 1.
• * 1.19

  Vse 2.
• * 1.20

  Reasons.
• * 1.21

  Ʋse 1.
• * 1.22

  Vse 2.
• * 1.23

  Doctr.
• * 1.24

  Reasons.
• * 1.25

  Vse
• * 1.26

  Doct.
• * 1.27

  Reasons,
• * 1.28

  Vse
• * 1.29

  Doct.
• * 1.30

  Reasons.
• * 1.31

  Vse 2.
• * 1.32

  Vse 3.
• * 1.33

  Doctr.
• * 1.34

  Reasons.
• * 1.35

  Vse
• * 1.36

  Doctr. 1
• * 1.37

  Reasons.
• * 1.38

  Vse 1
• * 1.39

  Vse 2
• * 1.40

  Vse 3
• * 1.41

  Doct. 2.
• * 1.42

  Ʋse 1.
• * 1.43

  Vse 2.
• * 1.44

  Vse 3.
• * 1.45

  Doct. 3
• * 1.46

  Reasons.
• * 1.47

  Ʋse 1.
• * 1.48

  Vse 2.
• * 1.49

  Vse 3
• * 1.50

  Doct.
• * 1.51

  Reasons.
• * 1.52

  Vse