MATTHEVV & Marke doe (both of them) make a remarkable report of a famous Hiſtorie; we will draw one thred from both, and ſupplie the defect of one of them by another. The Hiſtorie concerneth the ſingular commendation that Chriſt giueth to a Woman of great faith, the Woman was a ſtranger, a Cananite, the Cananites, an accurſed nation, and ſhe of them, which maketh the ſtorie more remarkable; it concerning a woman, a Cananite; the weakeſt ſexe, and the wickedeſt nation, and here we haue Iacobs hold in Canaan, Gen. 32.26. or the victory of faith in a woman a Cananite, 1 Ioh. 5.4. and in the whole of the hiſtorie, wee may obſerue the occaſions and ſubject matter: the occaſions are partly in this word of context, then; and partly in the text it ſelf. And thoſe are ſuch as were out of the woman, or in her, they out of her were in the Phariſes, Mat. 15.12. in her daughter grieuouſly vexed with a Deuil, Math. 15.22. and in the fame that went of Chriſt; ſhe had heard of him, Marc. 7.25. the occaſion (which was an occaſion of fault in the Phariſes) was this they did binde vpon tradition againſt Chriſt, Math. 15.2. and the truth hee taught, they would not diſpenſe with cuſtoms of their owne inuention to keepe him, and, (not his doctrine onely, but the miracles he did, diſpleaſed them) therfore, from them & from thence, that is from the land of Geneſareth (where he was;) hee departed to the furtheſt part of Galile, in the skirts of Tyre and Sidon, And ſo went farre enough from them: Doct. 1. which teacheth that Chriſt cannot abide to bee, where his ſeruice (for the ſubſtance of it,) is ſet in ceremonies, or mixtures of mans clay with his head of gold. Dan. 2.32.33. they that let go the ſubſtance in religion for ſhadowes, make God weary of them. In the old Teſtament, the Iewes had Moon-times and Feaſt-dayes of their owne appointement: and the Lord ſaith that they were to him a burden and wearines: Eſa. 1.14. and, when they called not vpon him, or called vpon others with him: and when they brought to his altar, not his ſacrifices, but the offerings of their owne head, the Lord ſaith that they made him to ſerue with their ſinnes, whom they ſhould haue ſerued with his owne ſacrifices, not with that Swines blood, & what was this but a wearying of him? Eſa. 43. verſ. 22.24. though God had wrought wonderfully for his people, in the eye of Pharao; and of the whole Kingdome: yet when there was no enemie left, they left God by limiting him to their deuices, and by tempting him. Therefore (as followeth) God was wroth, and greatly abhorred them. Pſal. 78.40.41.58.59. at another time they prouoked him with their inuentions: & it is ſaid that the plague brake in. Pſal. 106.29. So in the dayes of Ames, they put words of their owne pleaſures into the mouths of his Prophets, and gane them their text: therefore, the Lord ſaith; that hee was preſſed vnder them as a cart full of sheaues. Am. 2.12.13. and cold hee bee more wearied? therefore, it is a vexation to him, when a people is more zelous of traditions or of mens inuentions, then of him. The reaſons, Reaſons. what Maſter will not, to a vexation, bee weary of that ſeruant that will not doe what hee ſhall command, but what himſelfe liſteth? wee are Gods ſeruants, not to follow our owne head, but to follow him. When (therefore) wee walke in our owne deuices, not in the ſteps of his word, muſt it not needs vexe him, and ſo cauſe him to leaue vs, when we leaue him firſt? Secondly, ſuch ſpillings are but ſtrange fire, as all els are which in worſhipping hee commandeth not, and ſuch fire the Lord will deuoure with fire from heauen, as he did Nahab and Abihn, the Sonnes of Aaron. Leuit. 10.1.2. And would he ſo do, if ſuch acts of preſumption did not greatly prouoke him? Saul ſought the Lord in his owne way, and found his owne deſtruction. He would not obey, as he was commanded, but as hee liſted: therefore, the Lord had no pleaſure in him, nor in any of his offerings. 1 Sam. 15 22. Thirdly, God is pleaſed when we do his will, and obey his word. And obedience, in this ſenſe, is as the ſalt of the offering, that keepes it in good taſte; without which, it ſtincks before God. 1 Sam. 15.22. as before. Ier. 7.22.23. and is God pleaſed when his word is obeyed? then, it muſt needs vexe him, when it is not. Such ſeruants, and they that ſo ſerue, doe but mocke God with a ſhew without ſubſtance, and hee will not be mocked. Galat. 6.7.

The vſe is (firſt) for inſtruction & teacheth that to complement with religion, Vſe 1. is to driue away Chriſt and religion. Hee is no good Chriſtian whoſe Chriſtianitie ſtands (all) in outwardnes. Rom. 2.28. neither he who flides into a viſible garbe of Chriſtianitie onely by cuſtome, and the imitation of times. The lewes did ſo, and had glorious words for a cloake of their falſhood. Ier. 7.4. They had (as moſt of our ignorants now haue) a ſpiced conſcience in vaine things, but no conſcience of worſhipping in Spirit and truth. Such worſhippers were the Samaritans: they ſtood vpon the formalitie of Iacobs Well, when there was no water in it, ſuch as Iacob drank of, when hee drank of the Spirit. Ioh. 4.12. So nature and cuſtome taught them their religion: and haue the moſt of our people any other teachers at this day? If they pray, it is in words without any heart, euen when their lippes march, as Iehn. 2 King. 9.20. they care not, if hee, that is the Salt of the Pariſh (the Miniſter) keepe his whitenes, whether hee haue any ſauour in him or no. Math. 5 13. and ſo they loue rather to ſee then heare a Preacher. This is not to doe after the doctrine here, but contrarily; and will Chriſt tarie, where hee hath but an outſide, and not the inwards of a true welcom in the Goſpel? One ſaith well: he that is maried to a fleſhly religion, or religion of no Spirit, cannot haue Chriſt for his Husband. All ceremonious worſhippers are of this ſtamp moulded into no religion but what is carnall and ſtandeth in worldly matters, & therefore, the marriage bond is broken betweene Chriſt and them. Againſt this doctrine offend the Papiſts, who hold of Peter by ſucceſſion (if ſo) but not by doctrine, not hauing the faith of Peter, they catch at his chaire, and keepe the bones of the Saints, though no marrow bee in them. Yea they make croſſes 〈◊〉 , while yet they make the Croſſe of Chriſt of no effect, and will Chriſt tarie there, where he is ſo dallied with?

An admonition (therefore,) Vſe 2. if we would keepe Chriſt, to keepe in with him, by bearing vpon ſubſtance in religion, and not vpon formes only. God is a Spirit and a liuing ſubſtance, Ioh. 4.24. will be worſhipped ſubſtantially. Now, to worſhip ſubſtantially, is to ſerue God by his word where, his ſeruice muſt be learned of himſelfe; who left making, after hee had made his laſt teſtamēt, hence, the ſecond commandement ſends vs to God, the only Maker in the frame of religion. Exod. 20.4. In making of the tabernacle euery thing was preciſely commanded, the ſilke, the colour, the ſmalleſt Goatshaire, the leaſt pinne was ſtriken in with Gods owne hammer. Exod. 26.4.7.15.16. And then ſhall wee thinke to pleaſe God, when wee vſe not his hammer, but our owne, for the pinnes we hang our faith vpon? all good meanings (the ſpring of our owne braine) what are they but our vnreaſonable ſeruice of God? and what is that but the ſinne of witch-craft? 1 Sam. 15.15.23. & what vpon this but a prouoking of Chriſt to a departure? The Lord ſeekes ſuch to ſerue him, who ſcrue in ſpirit and truth. Ioh. 4.23. And doth hee ſeeke ſuch worſhippers? queſtionleſſe, he is delighted with ſuch a worſhip; and further, hee ſeeketh this ſeruice, that hath no need of our ſeruice, and it is to our owne profit, not his, and (then) ſhall hee not haue it, that wee may haue him euer? Quest. but, what is it to worſhip in Spirit & truth? Anſw. To worſhip in Spirit, is to worſhip ſpiritually, not carnally, and in ceremonie; and to worſhip in truth, is to worſhip otherwayes, then the lewes, who worſhipped in ſhadowes of things to come. Heb. 9.9.10. Where it appeareth that the ſeruice of God in the Goſpel, muſt bee in manner, wholly inward & ſpirituall; whence I inferre that they who vſe Gods worſhip or any part of it, as matter of ceremonie and forme only do, with Saul, go to graues to enquire at the dead. 1 Sam. 28 7.8. but (then) the Lord was departed from him, ver. 16. (that the Deuil ſaid truely:) and (then) he will leaue vs, which would be conſidered of thoſe Chriſtians, who (ſo 〈◊〉 heere a forme of Gods ſeruice) never care whether it edifie the conſcience or no: never ſeeke for Gods ſeale vpon it that it may imprint bleſſings: & never hold Chriſt with the right hand, that he may not go away (as here) from the Phariſes, whoſe deuotion was (all) ſet in a ceremonie of religion.

But whither did Chriſt goe, going from the Iewes? departing from them; hee went as farre as (well) he might, he went to the hithermoſt coaſte of the Gentils, whereof hee was the appointed light. Luc. 2.32. And ſo, (as the Sunne of the heauens) he ſends forth ſome beames of his approach before him, as the meſſengers of his comming, not long before he came. The Sunne went low in Iudea, but was not down: and Chriſt was going away, but not gone: therefore Chriſt departed but into the coaſts of Tyre and Sidon, and not farre into the countrie. Here he deſired to repoſe himſelfe, and was receiued, where his owne receiued him not. Doct. 2 Math 4.15.16. And heere we learne that when Gods owne people will not receiue the truth, a ſtrange people ſhall. For Princes ſhall come out Egypt: Ethiopia ſhall ſoone ſtretch out her hands to God. Pſal. 68.31. as God ſaid to Elijah; ſo he hath not only ſeuen, but ſeuentie times ſeuen thouſands, wherewith to ſeed Iſrael in the thinne ſpring of true worſhippers. 1 King. 19.18. and he is able, out of the ſeed of ſtones, to raiſe vp ehildren to Abraham. Math. 3.9. when Iereſalem wold not receiue Chriſt, Egypt. did. Math. 2.13. and here, Tyre & Sidon open their dores, when Iewry ſhut hers againſt Chriſt, and Chriſt ſaith that hee hath other ſheepe then thoſe of the fold of Iudah. Ioh. 10.16. reaſons, Reaſons, the firſt may be taken from Gods vnqueſtionable right and propertie in all things: for all are his, made or not made. Ioh. 1.3. Heb. 1 2. Now hee that is Lord ef all, may chuſe where hee will; For, may not the King abide with vs, or ſet his throne in Scotland? Secondly, hee that can make ſtones, can (as was ſaid) of ſtones, raiſe vp children to Abraham. Math. 3.9. if one world will not he can make another that ſhall: for, hee is All-mightie. Pſal. 115. 3. and ſo from the power of creation in God, wee draw a ſecond ſtrong-binding conſequent. 3. A reaſon may bee drawne from the inconuenience that would follow, if it were otherwayes, for it could not but make a people exceedingly arrogant & proud, if God could not bee God without them. For, would they not then ſay; let him go whither hee will, he muſt come againe?

The vſe is for correction, Vſe ſome in their proſperitie think it cannot be otherwayes, and Dauid in ſome of his good dayes, thought he ſhould neuer bee remoued: Pſal. 30.6. But he found the contrarie, and repented. ver. 7. Ieruſalem was impenitently proud of her ſtrong foundation: and Ieruſalem (the ſpeach of al the world) was made an heape. Lament. 1. Rahel, deſpiſing Leah, became barren, and Leah fruitfull, Gen. 29 31. ſo when the Gentils were reputed vile, and the proud Iewes deſpiſed them; the Leah of them became a fruitfull mother of children. After, the yonger Sons had more honour, than the elder in the houſe. Luc, 15.29.30. This is written for our learning that haue drunk ſo deep of Gods mercies, in the cup of the Goſpell. The Goſpel hath been a rich wiſe vnto England. But, as ſome that marey for welth: ſo many among vs, that marie, not the power of the Goſpel, but the good dayes of it; behaue themſelues in it, as if they had ſaid; the mariage were good, if the wife were away; and theſe Gadarens loue their hogges better then Chriſt: who (therefore) will go from ſuch, without bidding to be gone? Math. 8.34. As therefore, when Aholah and Aholibah (being ſiſters) did partake, one with anothers ſinnes; (leruſalem with the ſinnes of Samaria;) they drank (both) of one cup: Ezech. 23.2.4.9. ſo, if we of this nation proue Aholah, and iuſtifie Aholibah in hers and her ſiſters ſinnes, wee muſt look to pledge them in the ſame cup of deſtruction, that was their death many hundreds gone, therfore let vs not flatter our ſelues with a ſhewing promiſe of long dayes in the Goſpel, if wee walke not more worthie of it: for, if we refuſe Chriſts ſupper, hee will, without vs, haue gheſts to fill his houſe. Luc. 14.21.23. and hee cannot want a Church, though England were vnder ground. God is bound to no nation: and in euery nation, hee that feareth God and worketh righteouſnes is accepted of him. Act. 10.35. our glorie is not in this that wee haue the name of God in our mouths and Churches; but that we glorie in God. Ier. 9.23. The rather to moue vs, conſider wee that the Lord hath change of ground, which, hee may at his pleaſure, turne vp with the plow of the Goſpel: and if it loſe edge among vs, hee can whet it at the grinde ſtone of the Sauages in America? Againe, he ſpared not our elder ſiſter the Church of the lewes, when ſhee ſinned againſt him, Pſal. 80.8.9.10. and ſhall we (the yonger Siſter) think to fare better, not doing better, or doing worſe then ſhe that firſt opened the wombe by an elder calling? what ground in reaſon, for ſuch preſumption? thirdly, & againe, let it bee thought vpon that to whom much is committed, of him or them, much will be required. Luc. 12.48. If it may be ſaid of vs, as it well may, and as it was ſaid of the houſe of Iſrael: you haue I know of all the families of the earth; (for all Europ being, at this day, in combuſtion and blood, wee enioy our ſelues and know no warre:) then what followeth is a concluſion proper to vs; therefore will I viſit your iniquities vpon you. Am. 3.2. For, will he ſuffer ſuch pieces to go from him, & not know how? Luc. 19.13.15

THis not replying to the womans requeſt by any audible voice, was a very ſore and grieuous repulſe to the eare: it may be, he ſpake in good words and comfortable to her crying heart: yet the temptation was great, ſaying, hee gaue her not one word of anſwer: her tower was ſummoned when the deuill was ſent into her daughter: and now it would ſeeme to be taken. For her Sauiour, paſſing ouer with ſilence as in diſdaine, what ſhe had ſo humbly entreated from him concerning her daughter; how could ſuch an anſwer, without anſwer; but cut her to the heart? the rather ſeeing that ſhe might haue thought that the name, that went of Chriſt for kindneſſe and true humilitie, was no true report, nor fame of credit, but a fiction: and was not this a great temptation, able to ouercome a very ſtrong faith? for what can more daunt a good Subiect, than that his Soueraigne paſſing by, and petitioned vnto, ſhould not vouchſafe to ſpeake vnto him, or once to looke towards him? It was (much) this womans caſe: and here where Chriſt anſwered nothing at the firſt, though cried vnto: Doct. wee learne that God (often) taketh day with his ſeruants, and putteth them off, when they crie vnto him: the Prophet Dauid complaines that he cried in his prayers day and night, and had no hearing, yea that hee roared in them, and was put off, Pſal. 22.2. afterwards, God ſo prolonged him, that hee thought himſelfe to haue beene vtterly forgotten of him, Pſal. 42.9. The Church in the Lamentations fared, as if God had ſet a thicke ſtone wall betweene his eares and her prayers: and therefore ſaith, that hee couered himſelfe with a cloud, that her prayers ſhould not paſſe thorow, Lam. 3.44. as if ſhee had ſaid, that God was reſolued not to heare, and Eſa, ſpeaking of the iniquities of Iudah, tells her, that theſe did ſeperate betweene God and her, Eſa 59.2. Iob ſaith that hee ſought the Lord Eaſt and Weſt in his prayers, and could not finde him; his words in effect are: If I goe to the Eaſt, he is not there: if to the Weſt, yet I cannot perceiue him, Iob, 23: 8. backward or forward, or howſoeuer, hee hides himſelfe that I cannot ſee him, v. 9. ſo Habakuk in the perſon of the Church vnder a great oppreſſion, crieth out and ſaith; how long ſhall I crie, and thou wilt not heare? euen crie out of violence, and thou wilt not helpe? Habuk. 1.2. And thus God (often) putteth off to anſwer his Churches prayers, and (after many calls) makes as if he heard not, when his children crie in their troubles; the reaſons. Reaſons. God will proue their faith and their patience, 1 Cor. 11.19. which are tried by his delaies, as a Pilots skill in a ſtorme: but what would become of theſe and of the patience of the Saints, if they ſhould but aske and haue? Pſal. 42.11. Secondly, when wee haue ſped, wee haue done: therefore, God to keepe our prayers going; doth not preſently heare, nor till after ſome good time of attendance: alſo, hee will haue vs to know the worth of his goodneſſe; which is better knowne, when we come hardly to a thing, and with much adoe, than if we had it at the firſt asking: thereby Abraham waited for Iſaac (the Sonne of the promiſe) till hee was very old, and his wife by courſe of nature, paſt bearing, Gen. 18.11. it is an old ſaying, caſilie gotten, ſoone forgotten. Thirdly, Gods time is later than ours, and though hee bee readie at all times, yet ſo are not wee: but when wee are his, bleſſings will not bee long in comming; therefore (till we bee,) we muſt bite vpon the bit of hardneſſe, and wait his leiſure.

An admonition to Gods children, Vſe 1 not to giue ouer, though God put off. Iſaac waited long vpon his knees for Iacob, yet roſe alwaies from prayer with a ſtomacke to come to it againe: God heard him not in twentie yeares, yet that long reuolution of twentie yeares did not weary him: and hee wreſtled with it, with like ſucceſſe as Iacob his ſonne after him did, who wreſtled with God, and preuailed, Gen. 32.26. for. God will not put off his ſeruants for euer, though hee doe for a time, and for their triall: the viſion is but for his appointed time; and it will ſpeake at laſt, 1 Habuc. 2.3. ſometimes the Lord will not anſwer; it is that we might crie lowder in our prayers; and ſometimes he goes from the doore; it is, that wee might knocke, with Peter, till it be opened, Act. 12.14.16. if hee goe from vs for a time, it is but as one friend goes from another to returne with ſo much greater comfort as there was ſorrow at parting, and then our ioy ſhall be full.

The ſecond vſe is for reproofe of thoſe, who, Vſe 2. becauſe God comes not preſently to the doore, and at the firſt knocke are gone: Chriſts method is to trie his childrens patience before he crowne it with his gifts: but theſe (ignorant of the good ends of Gods deniall) if they bee not heard at once, will not aske twice: and becauſe the bridegroome tarrieth long, they ſlumber & ſleepe, though not hauing either oile in their lamps, or faith in their hearts: but when they awake, this their fooliſhneſſe will correct them: and when there ſhall be no opening, Chriſt will ſay: Verily I ſay vnto you, I know you not, Matth. 25.3.5.12. for our better ſtay, therefore, in this matter let vs learne, and not forget that God anſwers not his beſt children preſently, and that here was a good woman indeed, to whom Chriſt (though ſhee cried after him) anſwered not a word.

This (therefore) may (thirdly) ſerue for the inſtruction and comfort of weake ſoules in their fits of temptation: Vſe 3 where though God ſpeake not to their ſences, as Chriſt ſaid nothing to this woman, yet hee will ſpeake in a voice familiar to their faith: and ſpeake by his hand and ſeale in their heart, aſſuring them that all this ſtay is to doe them good in their later end. I doubt not but he ſpake ſo to this woman, rounding her in the eare of her ſoule, and telling her in a ſtill voice; that though he be abſent for the preſent time, yet he will ſhortly be with her, and when the houſe is readie for him: we are not to be diſcouraged (then) that God doth not anſwere vs preſently, when wee ſobbe vnto him out of our miſeries; for yet a little while, and he that commeth, wil come, and will not tarie, Heb. 10.37. Our fathers truſted in God, and were not confounded, Pſal. 22.4.5. doe we as much, and wee ſhall ſpeed no worſe. In theſe ſlipperie waies, patience muſt leade our feet, and hope with patience to ſet them vpon good ground; though Chriſt be farre off in heauen, as Ioſeph in Aegypt, yet Ioſeph is a liue, and our Redeemer liueth, Gen. 45.28. Iob 19.25. here (therefore) let vs not either thinke in our heart, or ſay with our tongues, (as Iacob in his feare;) Ioſeph is not, and Beniamin ſhall not bee, Gen. 42.36. for hee that liueth, and whom we thinke to be dead to vs, will ſhortly ſend for vs by his comforts, which (as the charets ſent by Ioſeph vnto Iacob) wil truly reuiue our ſpirits, Gen. 45.27. Meane while let me ſpeake to the heart of Iacob, in a land of diſtreſſe. Poore ſoule (that art ſo much caſt downe) remember that thy Sauiour hath ſaid, that the Kingdome of God ſuffereth violence, Matth. 11.12. and that (therefore) thou muſt force the gate of heauen by patience in all tribulations, and by earneſt prayer in the longeſt delaies of the Almightie, Luke 13.24. for prayer auaileth much if it be feruent, Iam. 5.16. if we knocke hard patiently, it ſhall be opened vnto vs. They that knocke ſoftly, or farre off, as at ſome out dore by any coolings this way, muſt not thinke to bee heard as they, who come neerer in the prayer of faith, and conſtantly call vpon • od in trouble: for who is ſo ſoone heard, (knocking at the furtheſt, or outmoſt doore of the houſe) as hee that knocketh at the hall-doore, or Parlour doore, where the companies be? ſo what hope to bee let in to God, ſo long as wee draw no neerer? but either knock farre off as ſtrangers, or giue ouer of waiting any longer? Pray we (therefore) and (though wee haue no anſwer) pray wee ſtill; for, he is faithfull that hath promiſed, and God cannot denie himſelfe, 2 Tim. 2.13. if he tarry and abſtaine from words, yet in ſilence, he ſpeaketh to vs by two very effectual Prolocutors: Namly, his generall promiſes in the word, & his ſpirit in our hearts. And, this is the victorie of the Saints: let vs remember, and not forget it: ſo, we ſhall not fall; for, he that fights againſt vs with one hand, holds vs vp with another: and (then) how can wee but keepe vp?

The perſons follow that entreated for this Woman.

CHRIST (before) anſwered nothing: now, he anſwereth in words (ſeemingly) worſe then nothing. For, now hee refuſeth her as not of his charge, or not within his commiſſion; but a ſtranger in the wild of the Heathen, to whom hee was not ſent, and this muſt needs be a ſorer venny then the former, offered at the face of the Faith of a ſad and diſtreſſed Cananite. For, what? Chriſt, (the Sauiour of the world) to make no better an anſwer to his poore Petitioner, then that it was not in his commiſſion to doe any thing for her, how could it but cut to the heart? and yet his anſwere was: I am not ſent, but vnto the lost ſhepe of the houſe of Iſrael. As if he had ſaid: the ſtrayes of Iſrael I am to bring home, and not the ſtrayes of the Gentils. And (here) the words of Chriſt ſeem to fight both againſt her ſaith and hope in a moſt ſharpe incounter: for, here her Sauiour is in ſhew againſt her. If an Angel from heauen had told her ſo, ſhe might haue found a word of anſwere in the word of God: But when her Sauiour ſhall tell her as much with his owne mouth; what ſhall ſhe ſay? what might ſhe think? Obiect. But was not Chriſt ſent a light to be renealed to the Gentils. Eſa. 49.6. Luc. 2.42. And was not his ſalnation prepared before the face of all people? v. 31. How was it (then) ſhut vp in Iſrael? Anſ. It is true that Chriſt was ſent to the Gentils: but not then, and when he ſpake ſo to the Woman: nor till the partition wall was broken downe betweene lew and Gentile: nor till both became one in the ſaluation of God. But to the words themſelues, by the loſt ſhepe of the houſe of Iſrael, Chriſt meaneth the 12. tribes of Iacob, to whom this word of ſaluation was ſent. Act. 13.26. But, when they put it from them, it came to the Gentils. v. 46.47. And where Chriſt ſaith hee was not ſent but to thoſe of the houſes of Iſrael: his meaning is, that the day of the Gentils was not come, which (yet) was coming; and that yet the light was in the Horizon of Iſrael. And where he ſaith he was ſent, (poſſeſſedly) to the Iewes and (impliedly) to the Gentiles; hee ſaith in effect, that he is the ſauing ſhepheard of both by his Fathers ordinance. This is the meaning of the ſentence in whole (not to breake it in any more peeces,) and it ſheweth to whom Chriſt was ſent by his firſt commiſſion, and to whom hee was not ſent yet; Doctr. the Doctrine of the whole is this; Chriſt is ſhepheard to his loſt ones in the whole Iſrael of his Church on earth: this was typified in Dauid, Ezeck. 34.23: and is verified in Chriſt; who (therefore) is called the good ſhepheard, that knoweth his, and is knowne of his, Iohn 10.14. for this, hee is in name, the ſhepheard of Iſrael, Pſal. 80.1. and in true effects, one that leadeth Ioſeph like a flock, Pſal. ibid. that is, the Sauiour of his people, Matth. 1.21. and that ſeeketh out, and bringeth home the ſtrayes in the wilderneſſe, Luke 15.4.5. Iohn 10, 11.16. Further (therefore) his name is, the great ſhepheard of the ſheepe, Heb. 13.20. the ſhepheard and Biſhop of ſoules, 1. Pet. 2.25. the chiefe Shepheard, 1 Pet. 5.4. and the Paſtor which is One, Eccleſ. 12.11. the reaſons: Reaſon • . the firſt reaſon ſhall bee from his effects; for he is the Aduocate that ſpeakes for them, 1. Tim. 2.5. and the hoſtage that hath laid downe his life, to ſaue them, Ioh. 10.15. alſo hee hath the words of eternal life, Iohn 6.68. and (therefore) as there is no going from him, ſo there is no comming to God without him, Iohn 14.6. further, he doth all things that belong to a good Paſtor, for hee brings them to their paſture, and leads them to waters of quietneſſe, Pſal. 23.2. hee coates them in his Church, and feeds them with iudgement, Ezeck. 34.16. being loſt, hee ſeekes them, and being found, lookes to all their wayes, v. 24, 25, 26, 27. hee keepes all their bones, Pſal. 34.20. and not one of them is lacking, Ier. 23.4. Iohn 17.12. Secondly, it was the decree of the Father, that Chriſt ſhould bee ſet for the fall & riſing againe of many in Iſrael, as Simeon in his 〈…〉 Luke 2.34. which decree is no idle purpoſe, but a deed of ſucrtie: a concluſion in heauen, and ordinance vnder the ſeale of eternitie. Now to be ſent as Chriſt was, for a loſt people (ſuch as we were) what is it but to be the ſauing ſhepheard of them by an euerlaſting decree? Thirdly, our errour was in the heart, without all knowledge of our waies, Pſal. 95.10. and what created thing can heale the heart, or leade the wayes of it, but the Lord of ſpirits and hearts; euen he that made vs theſe ſoules (the Lord Chriſt) who onely is the hand, that can and doth deliuer from the hand of hel: thither we erred in the firſt man: & from thence we are brought backe by him, and onely by him that is God and man.

The vſe is for inſtruction: Ʋſe 1. for is Chriſt the ſauing Shepheard of his people and ſheepe? then they muſt be his people & ſheepe that will be ſau • d; that is, they muſt • eare his voice, and follow him, Iohn 10.27. or heare and obey, for this is true following: they muſt receiue his marke and print vpon their hearts, Cant. 8.6. and open to him, Iohn 10.3.5. for wee cannot looke for ſaluation, carrying Chriſt in our hearing onely, much leſſe in no • earing; wee muſt lodge him in the practiſe of what wee heare, if wee will ſee his ſaluation. Swine (therefore) that are alwaies rooting and couetous, muſt bee made ſheepe, and their faces muſt be to heauen, whoſe ſ • outs are euer in the ground, if they will bee gathered from their errors in death, to the ſaluation of God: and ſo muſt they who being waſhed in the Sacrament, returne to the mire of ſinne, as Swine: and they, who when the pearle of the Goſpell is offered them, treade it (prophanely) vnder their feet, runne grunting from Church, and raile againſt thoſe that teach them, renting them all to peeces, Matth. 7.6. for, (elſe) they are not ſheepe, whom Chriſt will bring with him, but fit Innes for the Deuils to gueſt in, Matth. 8.32.

Another vſe for inſtruction is this: Vſe 2. if Chriſt be the ſauing ſhep heard of his loſt ſheepe, then we are but loſt without him: when the Diſciples were vpon the ſea in a great tempeſt, the ſhip toſſed with windes, and (almoſt) couered with water, they cried ſaying; Master ſane, we periſh, Matth. 8.25. This is our caſe, and in this caſe as men readie to periſh vpon the ſea of this world; and confeſſing ſo much except Chriſt bee in ſhip with vs, to ſaue vs, we muſt •• ie vnto him, praying him to be neere in his ſaluation, that wee periſh not; ſo did the Diſciples in a ſtorme vpon them; and ſo ſhould we in all ſtormes of trouble: that wee may doe ſo, wee muſt feele our loſſe without Chriſt, and feare our deſtruction, not hauing him: for, Chriſt came to ſaue that which was loſt, Matth. 18.11. therefore not loſt in our owne ſence, not ſaued by him: and what vſe of phyſicke in a ſound body? Mat. 9.12. Chriſt preacheth libertie to priſoners, Luke 4.18. if therefore wee be not priſoners in the chaine of our ſinnes, nor ſenſible of ſo much, what need any libertie? what need any healing of a broken heart, where none are broken-hearted? before a wound be made, what need of oyle or opening, Luke 10.34. the broken and contrite in ſpirit are for Gods cure, Pſal. 51.17. when we are at the worſt, and (vnfainedly) deſire better, wee are fit for Chriſt, alſo being burdened and heauy laden with ſinne, wee are in caſe to come vnto him, who hath promiſed to eaſe vs, Matth. 11.28. Let vs remember this, when our ſinnes are a burden too heauy for vs to beare: for the ſinnes that truely grieue vs, ſhall neuer hurt vs: and when our whole worke is caſt downe, then is Gods time to build vs, Pſal. 51.10.

A comfort to poore wandering ſheepe: Vſe 3. for being poore and loſt, they haue a ſhepheard that will ſeeke them: which made the Prophet, who had ſtayed like a loſte ſheepe to ſay: ſeeke thy ſeruant, Pſal. 119.176. Men will not bee troubled for their way, that haue a good guide; and what need wee who haue ſuch a Leader? though the wolfe and Beare with the roaring Lyons of the world waylay vs, Chriſt will conduct vs in the way, where no beaſt can come that is hurtfull, and ſeekes our deſtruction, Eſay 11.9.16. If wee will goe a long with him, wee ſhall goe ſafely by the way, and (where others fall, or are ſnared) our foot ſhall not ſtumble, nor be taken, Pro. 3.23.

The Womans beating backe of the former ſharpe replie followeth.

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

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

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

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

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

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

The womans requeſt was ſhort, but pithie, full of power, and from a troubled ſpirit; and becauſe from it, it was better welcome to him that deſpiſeth not; rather greatly reſpecteth a broken heart, Pſal. 51.17. Eſa 61.1. & 66.2. Doct. 3 From whence wee may gather that acceptable prayer ſtandeth not in the power of words, but of ſpirit: for, where there is a floud in the heart to bring it to God, no matter though there bee an ebbe of words and phraſe in the tongue. Chriſts prayer in the garden was ſhort, but of great power, Matth 26.39.42 44. alſo the Publicans prayer; God be mercifull to me a ſinner, Luke 18.13. was more in ſpirit than in words. And what expreſſions were there 〈1 line〉 14.15. ſo farre at that time, from all force of words, that a word was not heard to come from him, which is not ſpoken to condemne long prayer, neither zeale in prayer that makes it to breake out into a fire of words: for, long prayer is ſometimes neceſſarie, as at a publike faſt, and neuer amiſſe: when the troubles of the Church, and good occaſions otherwaies giue it length. Chriſt made longer prayer than that he taught, Matth 6 9 &c. & ſometimes ſpent the whole night in prayer. Yet prayer is not in length, or excellencie of words, for the power of it, but in ſpirit, and in an humble heart. Reaſons. The reaſons. Long and eloquent prayer may want a heart without which it is but as the ſinging of a Nightingall; pleaſant in the varietie of ſweet voices, but without any ſoule. Now the prayer that wants a heart (how curious ſo euer in well ſet words) wants that, that ſhould commend it to God, as a reaſonable ſeruice, pleaſing him, Rom. 12 1. where (yet) ſhort and plaine prayer comming from a broken heart, or heart (as it were) bruiſed betweene the wall and doore, becauſe of ſinne, is the ſacrifice of God, or a ſeruice of acception. Secondly, the prayer of faith is preualent and effectuall. Iam. 5 16. but (as it was ſaid of the true Circumciſion, Rom. 2.29.) ſuch prayer ſtandeth not in the letter, but in the heart: ſound faith can doe much with God without oratory, or long prayer. The Phariſes made long prayers, but with what praiſe, when ( 〈◊〉 zeale of God) but a couetous heart enlarged them? Matth. 23.14.

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

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

What this woman prayed for, followeth.

NOW wee are at iſſue concerning the conference betweene Chriſt and this woman; which ſtandeth in two things: as the commendation of her great faith, in theſe words; and the grant of her requeſt in the next. She had receiued three repulſes: and if ſhee had receiued (not three, but) threſcore more: with ſuch a faith ſhee could not haue gone away confounded. Obiect. Some, with their dimunitiues, would make her faith leſſe than Chriſt hath ſaid, and the matter of it not ſo great; ſaying, that her requeſt was no more but that Chriſt would heale her daughter ſicke of a deuill in her: and what is that to ſaluation? Anſw. I confeſſe there is no more expreſſed in the text: yet this anſwer of Chriſt, and the womans carriage in her former ſore flight, ſhew that more was at the ſtake, and that the health of her daughter was not all the matter: the ſaluation of her and her daughter was chiefely ſought; and her daughters health, as Chriſts pawne for it; who (therefore) ſaith: be it vnto thee as thou wilt; or that, and much more than that. In ſo ample a grant, then, how can it be but that more was meant than her daughters well being in the bodie, as the forgiuenes of ſinnes to both, and to both, faith in Chriſt, to ſaluation? Further, Chriſt doth not ſay, Woman but with a ſacred exclamation, O woman, as pained till he was deliuered of ſo much: his affections boiled as Ioſephs did, till hee had opened himſelfe: and now he melteth ouer her, as he ouer his brethren, when he had told them who he was, Gen. 43.1, 2, 3. nor doth he onely commend her great faith, but wonder at it, as before at the Centurions, Matth. 8.10. and therefore ſaith, O woman, as if he had ſaid: O noble daughter of Abraham, noble in ſo great a faith: I muſt now tell thee that I am that Ioſeph that God hath ſent, in this ſpirituall long famine of Canaan, to thee, and to thy daughter: ſhortly Iacob will bee in Aegypt, and the houre of the Gentiles is neere, but yours is come already: and now the deuill is gone out of thy daughter: thou haſt had power with God: thou ſhalt haue power againſt deuils: ſuch is the meaning of the words now read. And now where Chriſt ſpeaking of a good woman indeed, detracts not from her, but giues her, her due: we learne by ſo worthie a precedent, to ſpeake truly of good men and good things: the Hittites, (though ignorant of the true God) gaue to Abraham his true reſpect, as that hee was a Prince of God among them Gen 23. 6 and when the brethren of Ioſeph enuied him for his dreame, his father regarded him for it, Gen. 37 11. the women in their fo • g and dance, gaue Dauid his due: but the thing diſpleaſed Saul, 1 Sam. 18.7. The like did Abimelch, who ſpeaking of Dauid to Saul, ſaid, hee had not ſuch another ſeruant, 1 Sam. 22.14. & Chriſt the Lord (for example to vs) doth elſwhere call thoſe that improued his ſpirituall talent, (as they were indeed) his good ſeruants and faithfull, Matth. 25.21.23. ſo Barnabas is called by S. Luke, in his right name, a good man, Act. 11.24. and ſo we muſt not nip with the froſt of 〈◊〉 , but cheriſh the ſpring of good things where God hath put them, and giue them a true report: Reaſons. the reaſons. for elſe wee wrong the owner, that is, God from whom is euery good giuing, and perfect gift, Iam. 1.17. Secondly, the contrary is forbidden, as falſe witneſſe againſt our neighbour: for what other doe wee, when wee take away a righteous mans righteouſneſſe from him, and ſpeake euill of his good, Eſa 5.20.23. but ſpeake falſely of him? Thirdly, the deuill (who is the accuſer of the brethren, and a ſlanderer,) doth belie the goodneſſe of the Saints, Iob 1.11. and ſhall Chriſtians, that ſhould follow Chriſt, bee like the deuill? Fourthly, we ſhould incourage the good in their good way, but to ſpeake otherwaies than well of welldoing, is not to ſet them forward, but backward in goodneſſe.

The firſt vſe is for reproofe of thoſe who are ſo blinded with anger againſt the good, Vſe 1. that they can ſee no good where much is: and heere the old ſaying proues true, that ill will neuer ſpeake well. If any little fault bee in ſuch, they blow with their ſtrongeſt wind, to ſend it as farre as their breath will carry: ſo far from commending things commendable in them, that they grime them rather with their blacke tongues, calling all their holineſſe hypocriſie. Papiſts were wont to be alone in ſuch wrong done to true Chriſtians; but company comes vnto them, euen out of our owne profeſſion; and this leproſie of a foule tongue is gone from Naaman to Gehazi, from them to ſome Proteſtants, as great mockers of ſinceritie in profeſſion, as Papiſts are. 2. King. 5.27.

The next vſe is for inſtruction, Vſe 2. teaching vs to loue good men for the good things in them: for ſo we will loue ſuch much better in whom they be. We loue gold, though in the filthy oare; and will take vp a iewell, though trodden in the mire: ſo if we loued goodneſſe for it ſelfe (that is, truly loued it) we would not neglect it, though in the foile of a bad man, or trodden in the mire of a heart very ſinfull: much leſſe would we diſ-regard it placed in a worthy ſubiect Parents loue their children with a ſtrong loue: the reaſon is, they haue that in them which they loue; nature. So Chriſtians ſhould follow true Chriſtians with like force of true loue; the reaſon is, they haue that in them which they ſhould loue; grace. This loue of parents to their children, makes that they care not how much good they ſpeake, or heare ſpoken of them, ſo if like loue, or any were in vs towards theſe earthly Saints, we would ſpeake our ſelues, and be glad to heare others ſpeake much good of them, for the grace of God in them.

Thirdly, Vſe 3 this is for admonition to Chriſtians to beware of enuy in regard of graces, which are in others, more then in themſelues. For, ſuch will bitterly, from that wormwood of enuie, (inſtead of praiſing) oppoſe againſt them. So did Ioſephs brethren; and therefore roſe vp againſt their better brother, Gen. 37.4.18, 19. And Cain ſet his crueltie on worke againſt Abel, a farre better man then himſelfe, and his owne naturall brother: where nothing could eaſe the great paine of his enuie, but a medicine made of his brothers bloud. Gen. 4 8. So the Phariſees and Prieſts among the Iewes, watched Chriſt in the graue that he ſhould not riſe: Matth. 27.66. and ſo the enuious among vs (louers of themſelues, 2. Tim. 3.2.) put vertue in the graue with Chriſt, and watch it that it riſe not. But further, as Chriſtians muſt not wrong others in their good parts by enuious detractions; ſo, neither (hauing ſuch good parts in them) muſt they wrong themſelues by falſe teſtimonie: I ſay, falſe teſtimonie: for there is falſe witneſſe againſt a mans ſelfe, as well as againſt his neighbour. Many well indewed of God, in ſome fits of the ſpirituall feauer, fare as if they had nothing; no faith, no hope, no grace. And ſome, in the affliction, ſay (though before they had done exceeding well) that they were neuer good before God, nor ſound in profeſſion, but hypocrites. So the deuill would haue it. But ſhould Chriſtians ioyne iſſue with Sathan againſt themſelues? Is not the deuill ſtrong enough without our helpe; and except we wrong our ſelues to gratifie him? rather, we ſhould fight vnder God againſt him, then with him, againſt our owne ſoule. For ſo did righteous Iob, in the thickeſt miſt of his troubles: His friends had vrged him hard, and would baue perſwaded him, that though he had done many good things, yet it was in no ſoundneſſe to God. But Iob (though hee had otherwayes loſt all; his children, ſeruants, ſubſtance, and all) yet he would not be ſo great a loſer to them and the deuill, as to part with his integritie in what hee had done. Iob 27.5. for where he had failed, he knew hee had made vp the reckoning by repentance, and ſorrow for ſinne. and (therefore) doubted not, but that ſo much was left as would comfort him, and reproue them.

Our Sauiour purpoſing to commend this womans vnwearied petitioning to him in regard of her daughter and her ſelfe, commends that which was the roote of that fruit, her great faith. Which faith is a grace of perſuaſion, whereby we beleeue for our ſelues, and particularly, to eternall life. And to this faith of hers, the health of her daughter is aſcribed, as the branch to the root that beares it. Where wee ſee, Doct. 2 that by faith we haue acceptance with God; the good workes we doe, being as fruites of that tree. Hence Dauid ſpeaking of a iuſtified ſinner, ſaith, that the booke is cleared by forgiuing the debt, and not by any ſatisfaction made, Pſal. 32.1.2. This faith beleeues, and workes haue nothing to do in her office. Therefore, ſaith the Apoſtle Saint Paul, To him that worketh not, but beleeueth in him that iuſtifieth the vngodly, his faith is counted for righteouſneſſe. Rom. 4.5 that is, all the ſatisfaction that a iuſtified ſinner can make, is to beleeue, that it is made without him, or any thing that he can do. And ſo faith obtaineth by imputation: what it gets in the account, it gets it by Chriſt that hath paied the whole debt of ſinne, and turneth ouer his obedience to thoſe that cannot obey but imperfectly and vnprofitably, Luk. 17.10. and ſo haue no righteouſneſſe but what is his: Rom 5.22. Hereupon the ſame Apoſtle Saint Paul, ſpeaking of himſelfe, a iuſtified ſinner, ſaith, that the life he hath in the new life of the Goſpell, is not his, but Chriſts, who breathed it in him, and liueth in him. Galat. 2.20. all his minde ranne vpon the gaine he had by Chriſt, hauing his righteouſneſſe: all other things in the world were but loſſe and dunge to this, Philip 3.8, 9. Therefore in his Epiſtles to the Romanes, to the Galathians, and Epheſians, hee ſtrongly pleades the cauſe of faith in the power of iuſtification without workes: plainly, in the ſecond Chapter of his Epiſtle to the Epheſians, verſ. 8. and 9. he excludeth the beſt things, left in nature, and the beſt workes in new nature from the merit of ſaluation, ſaying, We are ſaued by grace: not of our ſelues, againſt Pelagius, and not of workes, againſt Papiſts: and giues the reaſon, which is to preuent all boaſting in our ſelues; as if wee did, (as Papiſts ſay we doe) bring ſomewhat in hand to the purchaſe of our ſaluation. And ſo we ſee that faith maketh our way to God, and that works follow. Reaſons. The reaſons. Our workes (the beſt of them) are imperfectly good, and partly euill: and what account can ſuch haue before him, whoſe eyes cannot behold euill? Haba. 1.13. that that pleaſeth him, is Chriſt abſolutely holy, & Chriſts righteouſneſſe perfectly good; onely 〈◊〉 that: but neither hee nor this, is ours, further then by the grace of faith wee can make them ſo, with application to our ſelues. Secondly, the beſt come out of an vncleane pit, and their beſt works are but as foule ragges, Iſa. 64.6. And who can bring a cleane thing out of filthineſſe? Iob 14.4. Now can any thing that is vncleane and filthy enter into ſo holy a place as heauen, and ſtand before ſo holy a perſon as the Lord? or if it cannot; our perſons not purged by Chriſts holineſſe, and our works not couered with his iuſtice, whither ſhall they go? in heauen there is no place for them; and they muſt ſtand without, with dogges, ſorcerers, and other ſinners. Apocal. 21.27. & 22.15. It was ſinne that brought vs out with God it muſt be that (which we haue not, perfect righteouſneſſe) that muſt bring vs in againe. And this is the Sonne, in whom the Father is well pleaſed. Matth 3.17. all other things (as we heard) are loſſe and dunge: and what good ſauour in workes of dunge?

This is againſt the Papiſts, Vſe 1 who (like dogges) barke againſt the truth of ſole iuſtification by faith. Their tenet is, that the righteouſneſſe whereby we are iuſtified is inherent in vs. But the righteouſneſſe, that doth iuſtifie, is called a robe: and why a robe, but becauſe wee haue it (as wee haue our clothes) from another, out of our ſelues? Fleſh and skin we haue from our mothers, but our apparell is made vs. So nature we haue by birth, but grace by gift in the hand of faith. Therefore Saint Paul deſired to be found in Chriſt, Philip 3.9. clad with him. Obiect. True, ſay the Papiſts, all wee haue in our firſt iuſtification or change to righteouſneſſe, wee haue from God onely, and all is due to him for it. But (ſay they) there is a ſecond iuſtification or change, and that as a ſtocke giuen vs to ſet vp for themſelues, as it increaſeth vnder our hand, maketh ſome part of pay to our ſaluation. Anſwer. But if the Apoſtle (as we heard) had knowne any iuſtification but one, and that one onely and altogether by gift, hee would not haue giuen away his owne part, as hee did, and haue acknowledged no other iuſtification, but that of beeing in Chriſt. And further, the Apoſtle giues the reaſon why hee did ſo, though in another place. For, ſpeaking of God that iuſtifieth and ſaueth onely, hee ſaith, For (and that for muſt ſtand) For, (ſaith he) of him, and through him, are all things. Rom. 11.36. by all things, wee muſt vnderſtand all good things; ſpecially, the good things of life eternall: and theſe all are of and from God. And now where wee ſpeake of faith, we vnderſtand not ſuch a faith, as Saint Iames reproueth, which is a faith without workes, and ſo dead, as the bodie is dead that breatheth not, Iam. 2.26. but a ſaith accompanied with or breathing, in manifeſt ſymptomes of new life: ſuch a faith this woman had which in her was ſo commended. And yet faith only iuſtifieth our perſons before God: good workes ſerue but to iuſtifie our faith before men, Iam. 2.18.21. Alſo though wee acknowledge good works to be the quicke pulſes of a louing faith, yet withall (wee ſay) that they come not to God in way of iuſtification. For true it is that wee muſt do good works, if we will bee ſaued: and yet it is as true that wee ſhall not bee ſaued for them.

An admonition to Chriſtians to labour to get and hope faith, Vſe 2 ſo greatly commended in this woman of great faith: and to do ſo, wee muſt vſe the meanes; as (firſt) the Word: faith is by it, Rom. 10.17. If (then) wee will wreſtle with God by faith, when he proues our faith by temptation; we muſt know what promiſes God hath made in his word, and vpon what tearmes: Pſal 9.10. ſo wee ſhall hold him by the words of his owne mouth, and with Iacobs hand till he bleſſe vs; who will ſurely doe it, for bee cannot deny himſelfe. But how ſhall wee know what promiſes God hath made in his word, and to whom, and vpon what conditions, when we know neither Eaſt nor Weſt in it, and when wee turne from it in the day of hearing? When Sathan ſhall ſift vs in the maine point, how ſhall we hope in more then the chaffe, if we be not ſound graine by the knowledge of ſaluation? Faith is by hearing, and hearing by the Word, Rom. 10.17. Therefore no hearing, no faith: and without, what poſſibilitie to pleaſe God? Hebr. 11.6. and not pleaſing him, what hope to bee ſaued? A fearfull darknes (therefore) muſt needes bee vpon all that want this Sunne of their holy faith. And let them thinke of it, who (as one ſaith well) haue paſſed an eſtate of their ſoules to ignorance for tearme of life: neither haue they heard, nor will they. For, how can ſuch obey, when they know not God: and not knowing him, how can they eſcape the vengeance that is threatened in the flame of fire? 2. Theſſal. 1.8. Secondly, if we would haue and get faith, wee muſt pray for it to the authour and finiſher of our faith. Hebr. 12.2. Mark. 9 24. Luk. 17.5. They deſerue not good things that will not open their mouthes for them: and we haue a ſaying, Spare to ſpeake, ſpare to ſpeed. Faith (then) being of good things the beſt, how vnworthy ſhall wee ſhew our ſelues of ſo faire a Iewell, if wee will not aske it? Thirdly, as we get faith by the Word and prayer, ſo (being had) we muſt keep it in a good conſcience. For faith and good conſcience are relata, one cannot be without the other. Hee that puts away good conſcience in his life, puts away faith: they come together, and go together, 1. Tim. 1, 19. & 3.9. Paul might earneſtly (as with the hold of faith) behold the counſell, who had liued in all good conſcience, from the day of his conuerſion, to that day. Act. 23.1. But with what face of faith can they appeare before God or man, who (hitherto) haue had no cleare conſcience toward either? Act. 24.16. And who (therefore) being men of no conſcience, are men of no faith.

THE booke drawen in the former ſentence, is ſigned in this of Marke, and the other of Matthew. Marke vſeth the trope of a metonomy, putting her ſaying, for that, that cauſed it, the effect for the cauſe: the cauſe was her faith, which thruſt out ſuch a ſaying, or made her ſo to ſay: hereupon Chriſt ſaid; for this ſaying; that is, for that faith that cauſed it, or becauſe of it: goe thy way, or, take my word, the deuill is gone out of thy daughter; not of his owne accord, but by power of authority from me. This woman was a woman of great faith; yet Chriſt helpes it with a ſeale of ſenſible matter, in her daughters cure: Doctr. 1 and ſo it is plaine that God (for the helpe of his weake ſeruants) ſigneth their faith, and his other graces in them, with outward things. God made a promiſe to Abraham, and writes it in his owne fleſh, and in the fleſh of the males of his houſe, when he gaue charge that he, with them ſhould be circumciſed, Gen. 17.10, 11. And when God by his Angel, would ſmite the Aegyptians, and ſpare his people, for the ſtronger aſſurance of their faith, hee ſigneth the two ſide poſtes of their houſes with the bloud of the Lambe called the bloud of the Paſſeouer, that the deſtroying Angel ſeeing it, might paſſe by, Exod. 12▪ 22, 23. Alſo God promiſing deliuerance from the hand of the Midianites by the hand of Gideon, doth ſeale it with two ſignes, Iudg 6.36, 37, 38, 39, 40. and our deliuerance from the Madian of hell, in the eſtate of the new Teſtament, hee ſigneth with the two Sacraments of Baptiſme, and the Lords Supper: and ſo hee doth not puniſh vs (as hee might) for not beleeuing: (and what great perſon will not ſtorme, if his word ſhall not bee taken;) but giues vs ſomewhat in hand to confirme vs rather: Reaſons. the reaſons. The beſt are weake to hold the graces which hee giues of faith, hope, loue, patience, and other: therefore, and becauſe hee would not haue ſo precious wares to goe to loſſe, who ſaith; gather vp the fragments that nothing bee loſt, Iohn 6.12. hee ſtrengtheneth with ſenſible helpes the hand into which hee puts them. Further alſo, faith is that ladder, which Iacob ſaw, and that raught from earth to heauen, Gen. 28.12. Now a ladder hath ſteps vpon it, higher and lower; and ſo the ladder of our faith, which reacheth from vs to God, muſt likewiſe haue like ſteps of helpe, or riſings toward him: and yet further, wee are but babes in faith, who (therefore) haue neede of outward things, as a wall to hold by. Secondly, the ſtubborne heart of nature is not quite gone from the beſt beleeuers in their new eſtate of grace, and ſtill it hath a ſtubborne root: & therefore muſt haue many hands vnto it, beſides the promiſes in the word, to pull it vp. Thirdly, the end of Chriſts comming (one of them) was to ſtrengthen the weake lambes of his Fathers election, Ezeck. 34.16. Now, the beſt that are, beleeue but weakely, Matth. 8.26, and therefore, Chriſt muſt either loſe the end of his comming, or keepe and fulfill it by ſtrengthening the weake in faith.

The vſe is (firſt) for inſtruction, Vſe 1. teaching Chriſtians to confeſſe the weakeneſſe of their faith, and that it is not ſo eaſie a matter to beleeue as they thinke: ſome ſay they neuer yet doubted but this eaſie beleeuing is a ſure ſigne (no ſurer) of no faith: for they that beleeue indeed, are not high minded but feare, Rom. 11.20. and ſome (againe) truſt to their old ſtore, neuer ſeeking, (as the diſciples prayed) the increaſe of their faith, Luke 17.5. but wherefore doth God ſo helpe (euen) the beſt in their weake faith, if it were ſtrong as it ſeemes in their imaginate degree of beleeuing? beſides, the ſhield of faith muſt bee managed with more humilitie, or we ſhall neuer make vſe of it againſt Satans firie darts, either to Gods glorie, or our owne preſeruation, Epheſ. 6.16.

A reproofe of thoſe who deſpiſe in the ſinne of Ahaz, Vſe 2. the helps of their weake faith. Iſa. 7.12. which would be conſidered of thoſe that finde no taſte in the Sacraments, neither tarrying at Baptiſme, nor caring to receiue the Lords Supper more then once (if once) a yeare. Indeed, God is to bee credited of his word, yet (in regard of our weake eſtate in ſaith) his ſeals confirme vs more. When we haue an honeſt mans ſeale and writing, with his word, wee doubt no longer. The promiſe of God is ſealed and deliuered in the Sacraments, to make it of leſſe queſtion with vs in our ſtaggerings here: yet in contempt of them, we had rather hold by no leaſe, or one that hath no ſeale vnto it; then come and bee at the Sacraments on the dayes of ſealing. The Lords Supper is the feaſt of thankſgiuing, (and here we ſhould take the cup of ſaluation, Pſal. 116.13.) but if a few of the meaner ſort come to giue thanks, thoſe of higher place take ſtate, as nothing concerning them, who ſhould bee moſt thankfull. And may not Chriſt (then) ſay, as of the Lepers, Are not ten cleanſed? But where are the nine? Luk. 17.17. that is, are not all bounden? and yet where is one of ten that obeyes? For of ſixteene ſcore in a Pariſh, how few come to meat, as Saul ſaid of Dauid, Yeſterday, or to day? 1. Sam 20.27. If it were to take ſome houſe or peece of Land, wee would take it ouer anothers head for haſt: but where wee may buy for nothing, Iſa. 55.1. wee let all go; houſe and land, though of farre better purchaſe in heauen.

Vpon this anſwer to the woman, and Chriſt bidding her to go her way, or to take his word; ſhe gaue ouer, went away, and beleeued, though hee went not with her, in perſon, to caſt the deuill out of her daughter. And ſo ſhe beleeued what ſhe did not ſee. Doctr. 2. From whence we may gather, That Faith (and ſhee had a great faith) ſtandeth not in ſight, but in the promiſe of the World. We (therefore) are ſaid to behold the glory of Chriſt, not by face, but in the mirrour of the Goſpel 2. Corinth. 3.18. Simon Peter had faith, and that made him to take Chriſts word for that which hee ſaw not. Luk. 5.5. And that true Iſraelite, Nathanael, beleeued vpon a word that Chriſt ſpake, Ioh. 1.47 48, 49. Abraham receiued the promiſe (and ſo did that cloud of faithfull Saints, ſpoken of in the eleuenth to the Hebrews) by faith, not by ſeeing; by an inuiſible hand, not by an hand of viſible matter. Rom. 4.20.21. And this is the word of faith, that wee preach: not the word of man, which is but the word of opinion. Rom. 10.8. and this is the ground of things hoped for, and euidence of things that are not ſeene. Hebr. 11.1. Therefore Chriſts firſt Text was, Repent, and beleeue the Goſpell, Mar. 1.15. hee ſaith not, Repent and ſee, but repent and beleeue what you cannot ſee. And it is no proper ſpeech to ſay, wee beleeue what we ſee: for faith goes when ſight comes. Hebr. 11.1. And thus the obiect of Faith is not ſight, but matter that cannot be ſeene. Reaſons. The reaſons. Faith is in the heart, Rom. 10.10. therefore not vnder ſenſe: alſo of things to come, and therefore neither vnder ſight. For who can ſee that that is not? Secondly, the obiect of Faith is God the Father, Son, and holy Ghoſt. And is God, in Trinitie, vnder the ſenſe of ſight, whom we ſee with other eyes in the glaſſe of the Goſpel? For in it we haue Chriſt, and in him eternall life. Ioh. 5.39 But neither he, nor it is in the noriſon of our ſight: and what mortall eye can ſee ſo farre?

A reproofe of thoſe who go all by ſight. Ʋſe 1. In matters of high myſterie they will go no further then reaſon doth bring them, drawne from the ſenſes: where it is reaſon of faith that muſt perſwade in ſuch caſes; or elſe when will we beleeue the virginitie of the mother of Chriſt? the three diſtinct perſons in one entire God head, the riſing againe of the ſame bodies, long ago conſumed to duſt and nothing; and the like ſacred myſteries of our moſt holy faith? Some that profeſſe to beleeue in Gods power and goodneſſe, will yet beleeue no further then they ſee. They will truſt God vpon a good pawne, as if hee fill their barnes with corne, and their purſes with money; otherwayes they will truſt him no more then men will bankrupts. Hee hath giuen his faithfull word, that they who ſeeke him in faith, Pſal. 34.10. and ſerue him in righteouſneſſe, verſ. 15. ſhall want no good thing. But doe they take him at his word, who lie, and coſen, vſe violence, and draw bloud to bee rich? And do they truſt him for their prouiſion, who (being poore) fall to practiſes againſt good conſcience, ſteale, and take his name in vaine? Prou. 30.9. theſe can skill of nothing but what they haue in hand. Where the faithfull beleeue without meanes and againſt them. Dan. 3.17. When they haue nothing, they know God hath enough, and they ſufficient in his ſtorehouſe of prouidence. They will beleeue in his power for their ſafetie, though they ſhould haue all the world againſt them, Pſal. 3.5, 6. and though they be drunken with gall and wormwood, they will not doubt to be made ſober againe, with the ſweet mercies of the God of their ſaluation.

A direction for Gods mourners, Vſe 2. when with Iſaac (readie to be offered vp) they ſee the fearfull knife and wood, but not the Lambe for ſacrifice: Gen. 22.7. that is, ſee their fearfull changes, but not the iſſues of them. In this caſe, they are here taught with Abraham, to ſay in their faith. that God will prouide; that is, worke, though they ſee not how: ver. 8. Indeed when the fauour of God is in the eclipſe, God darkeneth (for that time) all the lights of his children: they cannot ſee his loue, and they feele a great meaſure of his wrath in the beſt things they do. Hence they iudge themſelues to bee caſt-awayes from the life of Chriſt, which is the caſe of Gods beſt Saints. It was the caſe of Iob, Dauid, Hezek • ah, Ieremiah, and other of the Lords worthies, Iob 13.26. Pſal. 77.7, 8, 9. Iſa. 38.10, 11, 12. &c. Ier. 20.14, 15 But their darkneſſe brake vp after a while, and their Sunne returned, as after a recouery out of ſome great eclipſe, or loſſe of light. Therefore meane while, and ſo long as thou feeleſt ſuch an eclipſe of thy lights, remember the yeares of the right hand of the moſt high, Pſalm. 77.10. his former mercie and truth toward thee, which are in him without repentance, Rom. 11.29. And when thou haſt greateſt temptations to deſpaire, labour moſt againſt them. Though thou canſt ſee no reaſon to beleeue, yet beleeue with all thy heart. If Gods fauour ſeeme to be gone in the eye of thy reaſon, looke abroad with the better eye of thy faith, the eye that ſeeth (euen) thoſe things that are not, and it will giue that a being which reaſon giues for loſt. The obiect of faith is the promiſe of God, not things vnder ſight. And therefore when all things ſeeme to go one way; and when heauen and earth, the Sunne, Moone, ſtarres, and all the elements go againſt vs, here is iuſt matter for our faith, a grace that is able to draw ſome thing out of nothing. Here let vs beleeue and wreſtle againſt hope vnder hope, and (vnder the darke cloud) againſt hell, and deuils, that enuy our ſaluation. If they ſay, ye haue loſt Gods fauour: let vs ſay, and with the voyce of faith ſay, it is loſt to our feeling, but not to our faith: for, we beleeue, and we will beleeue, though the Lord ſhould kill vs, Iob 13.15. And thus, the doctrine of faiths obiect in things, not viſible, or not preſently ſeene, will be a good cloke for the weather, when rainy dayes come. And what ſtorme can ſtay vs in our ſpirituall courſe, being ſo well prouided againſt what may come hereafter?

The third vſe is for conuiction. Vſe 3 And here deſperate is all the Religion of Poperie, which ſtandeth altogether vpon ſenſe for worſhipping, and vpon ſenſe for ſaluation. They cannot pray, but before a Crucifixe, nor worſhip deuoutly but before an Image. And for their ſaluation, it is in works that are viſible, not in grace that ſaueth vs. Epheſ. 2.8. Beyond the eye of reaſon, and further then the care of ſenſe, they will not haue the Ignorants (that follow them) to go for aſſurance that they ſhall be ſaued. They muſt not beleeue their owne ſaluation, a thing they cannot ſee; onely they muſt hold it in a ſlippery hope, or certaintie vncertaine. But the old ſaying is here true, As good neuer a whit, as neuer the better. To allow a certaintie that may faile (and they allow no better) is in a ſeeming to build; and in true ſubſtance, to pull downe. Looke Rom. 8, 15. Mark. 11.24. 1. Ioh. 3.23: Rom. 5.5. Luk. 10 20. 2. Cor. 13.5.

The particular effect followeth.