GOD (saith 1. Corin. 1. vers. 27. 28. the apostle) hath chosen the foolishe things of this world, to cō ­founde the Wise, the weake things of the worlde, to con­found the mighty; and vile things, which are despised, hath God cho­sen, to bring to naught, things that [Page 2] are. And this hath beene the Lords practise of olde; for by Hushai hee 2. Samu. 17. 8 effatuated the counsell of wise Ahi­thophel: by Dauids weake meanes, he brought downe mightie Goliah: 1. Sam. 17. [...]0. and by despised Iphtah, vile in the eyes of his brethren, he vanquished Iudg. 11. 33. the huge hoste of the Ammonites. But if yee desire in one person to see all these three things palpably per­formed, looke then into this history, and consider with me, howe by this foolish, weak, and despised woman, the Lord hath confounded, & con­demned the wise, the mighty, and the scornefull generation of the Iewes.

Therefore (saieth Austen) this Austin ser. 74. memorable historie is neuer to bee forgotten; for it serueth as a liuely mirrour of true godlinesse: where­in an inuincible faith may be seene lincked to an humbled spirit: and I haue obserued in the discourse of this Storie, fiue notable pointes for [Page 3] our instruction, well woorthy eter­nall remembrance.

First, the miserable condition of our naturall man, which is such, as is not onely subiect to the possessi­on of the diuell, but also, to his ex­treame torments, and that euen in this life.

Secondly, with what faith, feare, and reuerence, Iesus Christ our Sa­uiour is to be sought after, for helpe and succour in this life.

Thirdly, what greeuous tempta­tions and domesticall afflictions re­mayne for the elect of God, some­time to be winnowed withall in this life.

Fourthly, what louely care, and carefull loue, Parents and Tutors ought to haue, of the children com­mitted to their charge, as also, what a charitable minde euery Christian ought to beare towards his afflicted neighbour.

Fiftly, the triumphant victorie, [Page 4] and healthfull rewarde, wherewith our inuincible faith is crowned.

These thinges so excellent, so comfortable, and so worthy the learning. I beseech you accept as friend­ly, as they come from the ground of a kinde heart vnto yee.

The Euangelist aimeth at these two markes, and hitteth them both in this discourse.

1 The one is a most euident proof of the deitie in Christ Iesus, who with his very woord casteth out vn­seene diuells, and healeth her (with­out applying any thing vnto her) whom he neuer beheld.

2 The other is, the inuincible faith of a weake woman, greeuously af­flicted since her conuersion to the true religion of God.

In these wordes (which are vsed as an induction vnto this historie) the holy-ghost seemeth orderly to obserue these three descriptions.

1 First, the Chronographie or de­scription [Page 5] of the time when this mi­racle was wrought:

2 Secondly, the Topographie or de­scription of the place where it was wrought.

3 Thirdly, the Prosopographie or de­scription of the person vpon whom it was wrought.

Our Sauiour Christ had been in the land of Gennezaret, and thither came the Scribes, Pharises, and El­ders of Ierusalem, with a great mul­titude, vnto him, of purpose to ca­uell with him, and to catch him or his Disciples in a snare.

But when he had roundly threat­ned them with the iudgements of God, and soundly laid open vnto them the naturall filthinesse of their owne harts: then saith the Euange­list, Iesus went thence, that is, from Genezaret (as appeareth) and came into the coasts of Tire and Sidon.

1 Thus may we read that our Sa­uiour Iesus Christ was twice forced [Page 6] to depart and leaue their companie, amongst whom he was working the will of his father: once was from the Gaderenes, and that was because of Mark. 5. 17. their Couetousnes; for they feared the loosing of their Swine. 2 An o­ther was in this place from the lear­ned of Ierusalem, because of the contempt & hardnes of their harts: so that these two things will enforce Christ Iesus to depart from our companie, and to leaue our coasts. Couetousnes & Contempt; the one sauoureth too much of grosse Ido­latrie, and the other smelleth of pro­phane Atheisme, Two things which the Lord abhorreth.

Therefore he saith, for his wicked couetousnes I am angry with him, I Esay 57. 17 haue hid my selfe, & am gone away. And of the three caueats in the gos­pell which our Sauiour Christ hath Luke 12, 15. giuen vnto vs, this is one, Take heed and beware of Couetousnes : for though a man haue abundance, yet [Page 7] his life (or safetie) standeth not in his riches.

Hereuppon dooth the Authour Hebr. 13. 5. of the Epistle to the Hebrewes, ex­hort all Christians, that their con­uersation be without Couetousnes, desiring them to be content with that they haue: for (saith he) the Lord hath said, Non deseram, neque destituam, I will not faile thee, nor forsake thee.

The Lion (they say) cannot en­dure the sauour of an hogge, but whether it be so or no, this I am sure of, The victorious Lion of the tribe of Iuda cannot abide the smell of Couetousnes.

The other thing that driues Christ Iesus our Sauiour out of our com­panie and Countrie, is contempt & hardnes of heart, which is alwaies the fore-runner of confusion. And of all kind of people, there are none so much taxed with this fault, as Pharises, Lawyers and Hypocrites, [Page 8] of whom the holy ghost saith, They despised the counsel of God against Luk. 7. 30. them selues. But to meet with the contemptuous despisers, the Lord e­nacted a very good statute, & that is this: He that blasphemeth the Lord, or speaketh presumptuously, or cō ­temptuously Numb. 15. 31 of his holy word, whe­ther he be borne in the land, or a stranger, he shall die the death. The reason is added, because he despised the word of the Lord: Therefore doth the Apostle S. Paul exhort the Thessalonians, neither to despise pro­phecying, 1. Thess. 4. 8. nor the Prophet: for (saith he) he that despiseth these things, despiseth not man, but God: and in this respect our Sauior Christ war­ranteth the departure of his Disci­ples Math. 10. 14 from that place, and from that people, which neither reuerently re­ceiue them, nor regard their words; protesting, it shall be easier for the land of Sodom and Gomorra in the day of iudgement, then for that [Page 9] place, and people.

Thus you see what driueth Christ Iesus our Lord out of our com­panie & coasts: and ye know, when the Prince remoueth, all the honour of the court departeth with him: So, when our Sauiour Christ depar­teth from vs, all his graces and hea­uenly blessings take their fare-well of vs: for when the Lord departeth from Saul, by and by an euill spirit 1. Samu. 16. 14. possesseth & vexeth him: As when the Sun is fallen from our Horizon, darknes couereth the face of the whole earth.

Our conclusion is, let vs detest Couetousnes, and beware of con­tempt, for where these two infecti­ous plagues are nourished, our Lord Iesus Christ cannot abide to stay within their noysome sauours.

2 Now followeth the second de­scription of the place wherunto our Lord Iesus went; He departed into the coasts of Tirus and Sidon. These [Page 10] two Cities were great sea townes, or markets of exchange, mightilie fre­quented, rich and populous, yea, and famous to the verie dayes of S. Ierome; they were scituated in the region of Phoenitia, bordering vpon the vttermost parts of Palestine, de­termining Iosua 19. 28. 29. the boundes of the try be of Ashur, southward. Into these coasts, that is, into the borders or suburbes of these cities came Christ Iesus at this time.

But it may be asked wherfore our Sauiour should goe to this place: Obiectio whereas he had heretofore charged his Disciples, not to go into the way Matth. 10. 5 of the Gentiles, neither to enter into the Citie of the Samaritans.

It may be answered, 1 First it was Responsio not a fit season for them as yet to vn­dertake so great a labour; but vnto him, now was the hower and fulnes of the season come to do his fathers will : for now, when he saw this re­gion began to be white vnto the Iohn 4. 35. [Page 11] haruest, therfore was the sickle to be thrust in.

Againe, he would not haue them to go into the way of the Gentiles, to preach, or to bring vnto them, the glad tydings of the Gospell: Neither doth he come hither at this time, to that purpose, but as Saint Marke hath it, he came to be alone, Mark. 7. 24. neither would he that any man should haue knowen of his com­ming.

But there are two speciall reasons to be giuen which moued our Sa­uiour to go to this place: 1 The one is (saith S. Chrysost.) Palam & aper­ta. The other is secreta & incognita.

The one is plainely to be gathe­red, which was to refresh, and ease himselfe after his wearisome labors amongst the Iewes; for this cause he entred into a priuate house in the Suburbs, to be obscure for a season, in a place where he was not know­en; prefiguring thereby, in a myste­rie, [Page 12] the ruinous fall of the synagog, and the beautifull erection of the church of God amongst the Gen­tiles.

But if this weake body where­with our sauior Christ was clothed, had neede of the refreshing of his tyred members, what vnnaturall men are they, that will not alowe to his ministers, (men of as weak con­stitution as our sauiour Christ was) their christian recreation?

The Apostle saint Paule, as hee chargeth vs to be [...], labourers, so also he woulde haue vs [...], louers of our labours: but he that is tired like an horse in the mill, or an oxe in the plough, cannot long loue his labours, and then woe be to him that dooth the worke of the Lorde Ierem. 48. vers. 10. negligently.

Our conclusion is: It is both godly and lawfull for the minister of the Gospell, when hee feeleth himselfe weary in his holy labours, [Page 13] to refresh himselfe with some chri­stian recreation, so it be doone (ac­cording to our Sauiours example in this place) discreetely.

2 The other reason which moued our Sauiour, at that time, to come to these coasts, was vnknowen to the world, but well knowne to him, before whom the extreame minute of the last houre is present, and that was to bring to light to the publike view of the whole worlde, the won­derfull faith that was in this weake woman, so rudely, so idolatrously, and so ignorantly brought vp: and yet nowe in the first fruites of her knowledge, so vehemently, so reli­giously, and so learnedly conflict­ing with Christ Iesus. Wherefore, as Elias had a hartier welcome of the poore widdow of Zareptah then of 1. Reg. 17. Ahab, and all his counsellors: so are the mercies of our sauior Christ, more magnified by this miserable woman, than by all the Rabbies of [Page 14] the Iews: for such is the blessed vir­gines Luk. 1. 53. song. He hath filled the hun­gry with good things, and the rich he hath sent emptie away.

But let vs therein considder the wonderful secret of Gods wisedom, whilest our Lord Iesus Christ wal­ked openly in the land of Iewrie a­mongest the peculiar people, vnto whome hee was specially sent, allu­ring all men vnto him; hee findeth but few that regarde his proffered grace: but so soone as hee steppes out of Iewry towarde the Gentiles, desiring not to be knowen, behold how quickely he is found out, and his louing kindenesse most thanke­fully receiued. So falleth it foorth with vs euen in these dayes, marke yee not howe the sweete secrets of Gods word are hidne from the wise Math. 11. 25. et ver. 5. and prudent of this worlde? And are reuealed vnto babes and suck­lings, and the poore, very ioyfully and greedily receiue the gladde ti­dings [Page 15] of the Gospell, such is the di­uine wisedome, pleasure, and will of our heauenly Father; to him bee glorie, Amen.

WE are now come to the third des­cription of the person, vppon whome, or for whose sake this same miracle was wrought. In the which descripti­on, wee haue orderly these foure poyntes to be examined:

First, that the Euangelist sayeth, she was a Woman.

Secondly, a Cananite, or a Cana­nitish woman.

Thirdly, shee came, out of the same coasts.

Fourthly, she cryed, saying, &c.

[Page 17] But first, in that the Holy-ghost vseth this watchwoorde Beholde: which is a word of admiration and attention. Wheresoeuer you meete with it throgh the whole Scriptures of God, noting some rare and won­derfull matter, well worthy the ob­seruation which insueth, as in that where the Prophet sayth, Behold, Esay 7. 14 a Virgin shall conceiue and bring forth her sonne. And againe, that which Saint Iohn Baptist saith, Behold the Iohn 1. 2 [...] Lamb of God that taketh away the sins of the world, &c. in the rest.

Here then our Euangelist mean­ing to set downe a maruellous mat­ter, & to deliuer a wondrous thing, he saith, Beholde. Let vs then, as we are warned by this watchword, lift vp the eyes of our minde, marke, consider, and beholde this woman.

A woman, not such a one as was Sarah, who laughed at the promises of God in the incredulitie Genes. 18. 12 of her heart: but such a one as ho­ped [Page 18] beyond all hope; and beleeued, contrary to the reason of beleefe.

A woman, not such a one as was Iobs wife, who when she sawe Iob 2. 9. her husband punished of the Lord (she that should haue bin his com­forter) beginnes to be his confoun­der, giuing him counsell, to cursse God, and die. But such a one, as seeing her daughter tormented of the Diuell, runneth to GOD for helpe, and with her importunate prayers neuer leaues him, vntil she was released and eased.

A woman, whereby we are gi­uen to learne, the things, which by nature are very weake, God vseth (by grace) to make strong. For Ia­cob, Genes. 32. 28 though hee halt in his thigh, yet is hee made the Israel of God: and it is most true which the Apo­stle testifieth of the Saints of God in elder time, who of weake became Heb. 11. 34 very strong. And Saint Paule had the experience thereof, hee spake [Page 19] therfore that he had proued, where he saith, When I am weake, then am 2. Cor. 10. 12 I strong. Truly therfore and sweet­ly singeth Anna in her heauenly 1. Sam. 2 song; the weake haue girded them­selues with strength, as in little Da­uid, weake Iudeth, and lame Me­phibosheth may be seene.

Our conclusion is with the apo­stle, Gods strength is made per­fect 2. Cor. 12. 9 in our weakenesse. Lette vs learne then (wee that are strong in faith) to support them that are yet weak, that they may gather strength in the Lord Iesus.

[A Canaanite] The second Marke 7. 26 point to be obserued in the descrip­tion of this person, S. Marke calleth her a Greeke, which was a common name applied to all the Gentiles, she is said also to be a Syrophenissian by nation, which was the place of her dwelling.

Chananea is by interpretation com­mutata, and truely euery soule that [Page 20] seeketh for help and succour of our Lord Iesus, must be (with this good woman) one changed, altered, and metamorphosed, turned from euill to good, from vice to vertue, from prophanenes to holines, a right Ca­naanite. Also some of the Fathers haue interpreted Syrophenissa, to sig­nifie profunde conuersa, deepelie, soundly, & one sincerely conuerted.

In this Syrophenissian we haue then a notable example of a true re­pentant sinner syncerely conuerted. And by both these brands set vpon her, we find she descended of the posteritie of Cham, the father of Genes. 9. 25 Canaan cursed by the Prophet: Whereby we gather, that which by nature is cursed, by faith may be made blessed, sanctified, and saued. For though the waters of Marah Exod. 15. 25. were by nature bitter, yet through Moses prayers by grace from aboue they became sweet and healthfull. By this was Rahab the common [Page 21] harlot of Iericho sanctified and sa­ued. Ioshua 6. 22 And through this our Sauior Christ saith, that many lewd Pub­licans and vile sinners shall enter in­to Math. 21. 32. the kingdome of God. The A­postle saith, we are all by nature the children of wrath, as well as others: Ephes. 2 but by faith in Christ Iesus our Lord, we are seasoned and sweetned with the sauour of eternall life.

[Came out of the same coasts.] This is the third point to be obserued in this description. Wherein we are giuen, 1 First, to learne that God hath his elect some times amongst the reprobates in Tire and Sidon: for Reuel. 2. 13 the Lord saith to his Church of Per­gamus, that she dwelleth euen where Sathans throne is. As the Arke of God was sometime in the temple of Dagon: for good wheat growes in 1. Sam. 5 the middest of tares, and sometime sweet roses spring & sprout vp from a bank of stinging and stincking nettles. Did not righteous Lot dwel [Page 22] in Sodom, the sinke of sinne, Ioseph in Egypt, and Daniel in Babylon? but to touch pitch and not to be de­filed with all, to liue in the midst of a naughtie and crooked nation, and to shine amongst them as bright­some lights, Hic labor, hoc opus, this is praise worthy: for a Monke to liue vertuous in a wildernesse, or an Anchorist holie, locked vp in a stone wall, is not worth the wonder.

2 Secondly, we are giuen to learne out of these words, that they that will meete with our Sauiour Christ to their health and saluation, must come out of their owne coasts, they must leaue their old consort and company. Abraham was com­maunded Genes. 12. 1 to come out of his coun­trie, and from his kinred, and from his fathers house, to go into the land which the Lord should giue him. And Moses must come out of Egypt Exod. 2. 1. before he come vnto the mountain of God.

[Page 23] Lot (as loath as he is) must leaue Genes. 19. marke 5. 2 Sodom, if he will be saued : and the mad man possessed of the diuells must come out of the graues before he meeteth with Christ Iesus.

Let vs also labour to come out of our selues, to leaue our old dwellings in sinne, to forsake our naturall in­clinations, to flie from our owne de­sires (to whom we are so neere allied) that we may meete with Iesus our true Sauiour.

Phisitions vse three speciall rea­sons to perswade a sick man, for the recouery of his health to remooue his dwelling.

The first is, the grossnes of the aire: but I assure you there is no aire so contagious to the bodie, as sinne is infectious to the soule.

The second is, the incommodious scituation of the place, or house: but there is no earthlie mansion, which standeth so dangerous, as that soule that liues in sinne.

[Page 24] The third is, the vnkind neigh­bourhood about him: but what neighbours may be so barbarous to the bodie, as the diuell the enuious man is to the soule?

Our conclusion is: for the reco­uerie of thy daughter: that is of thy soules health (allegoricallie) come out of these coasts, to meete with Christ Iesus.

3 Thirdly, we are giuen to learne out of these wordes, that there are three degrees, or three profitable progresses, to be made by them that haue truelie repented them of their sinnes, and are conuerted vnto our Lord Iesus.

The first is, with this good wo­man to come out.

The second is, from her owne coastes.

The third is, to crie out.

The first is, the state of them which begin to repent.

The second is, the state of them [Page 25] that haue repented.

The third is, the state of them which are still in the practize of re­pentance, which because it is the perpetuall exercise of a Christian mans life, let vs looke a little better into it.

[And cried saying,] Here in the 1 first place we are giuen to vnder­stand that this Canaanitish woman had an excellent faith and confi­dence in our Lord Iesus: for other­wise (as the Apostle saith) how can Rom. 10. 14. they call vpon him in whom they haue not belieued? and how can they belieue in him of whom they haue not heard? Doubtles therfore this good woman had grounded her faith vpon the generall promises of God granted vnto the whole world in the promised redeemer; as this: All nations in the world shall be blessed in him. And againe, he shal deliuer the poore when he crieth, the needie also and him that hath [Page 26] no helper. And againe, he that put­teth [...]enes. 12. 3. his trust in him shall neuer be Psal. 72. 12 confounded. These promises had Esay 28. she heard of, which she knew did specially belong vnto the Messiah, and thus she applied them to her selfe. If all the nations of the earth shall be blessed in him, then are not we Cananits excluded from this blessing. And if he shall heare the poore that crie vnto him, then will he heare me so poore and helplesse a creature as I am. And forasmuch as whosoeuer putteth his trust in him shall not be confounded, then shall not I be disappointed of my hope: for I haue reposed my whole confidence in him.

Our conclusion is, that we thus learne to edifie, and build vp our most holy faith, that she being foun­ded and grounded vpon this rocke, may be able to stand fast, and en­dure all the tempestuous stormes of 1. Pet. 1. 7. temptation, that the triall of our [Page 27] faith, which is much more precious then gold, may be found vnto our praise, honour, and glorie, at the ap­pearing of our Lord Iesus.

2 The second thing giuen vs to learne, is, the vehemencie of her speech, expressed by this word (cry­ed) for a strong faith sendeth forth earnest requests, as a feeble faith maketh faint praiers, for great mise­ries and perplexities will force forth great out cries. Hence was it that Moses, when he (with the people of Exod. 14. 15. Israell) was driuen to such an exi­gent at the red Sea, hauing the mountaines on each side of them, their enemies behind them, and the deep before them ready to swallow them vp: the Lord asketh him wherefore he doth so crie vnto him. Euen so good Hannah, a woman 1. Sam. 1. 15 troubled in her spirit, in the per­plexitie of her soule, she calleth vp­on the Lord, and wept sore, shee prayeth weeping, and weepeth [Page 28] praying. And what a continuall exercise doth the Prophet Dauid Psal. 61. 6. make of this, as himselfe testifieth? euery night cause I my bed to swim in my teares, and I water my couch with my weepings. And our Saui­our affirmeth, that his elect crie day Luk. 18. 7. and night vnto him.

Beloued, when we pray thus crying, and crie out in our prayers, as Ezechias did, chattering like a swallow, and mourning like a doue, Esay 28. 14. how gratiouslie the Lord accepteth of these our cries, ye may perceiue by Marie Magdalen, and Peter that wept bitterlie.

There are three kinds of praiers saith Bernard, which neuer pierce the heauens, Timida, tepida, & te­meraria oratio, a fearfull one which fainteth and vanisheth like a vapour before the Sunne.

The second, a luke warme praier, which like a meteor, is neither hote nor cold, neither feruent, nor fruit­ful, [Page 29] and that is consumed ere it come to his centre.

3 The third is a rash prayer, which furiously ascendeth like a gun-shote into the aire, but it falleth downe againe, not onely doing no good, but much harme: and these kind of praiers cannot preuaile with the Al­mightie, but that which is fidelis, humilis, et feruens, faithfull, humble, and feruent, out of doubt it neuer returneth from the throne of God emptie to our hungrie soules. Here (me thinkes) I might frame this ar­gument, that prayer which is with­out feruencie & feeling, is no praier with vnderstanding: And what prayer soeuer is without vnderstan­ding, is no prayer in the spirit: and the prayer which is not in the spirit, is not acceptable before God. Ther­fore, the prayer which is without feruencie and feeling, is not accep­ted of God. Will ye then know the reason why ye pray so much, and [Page 30] preuaile not, ye aske so often and Iames 4. 3 receiue not, S. Iames giues it, because (saith he) ye aske amisse.

For indeed we neither aske in the same maner, nor in the same mea­sure as we ought to do. In the same maner so faithfullie, in the same measure so feruentlie, pouring out our soules like water into the Lords bosome, as it becommeth vs.

Our conclusion is, before thou praiest, prepare thine hart and soule therunto, as the Preacher counsel­leth thee. And when thou praiest, be not faint harted in thy prayers, but continue in prayer, and watch therunto with all dilligence, and be thou assured, as the Angell said to old Tobias: so will the Lord say Tob 12. 14 vnto thy soule, thy prayer and thy teares are accepted, and thou hast found fauour & grace in his sight.

Lastly, this her crie our Euan­gelist noteth to be vocall in this word saying.

[Page 31] There is indeed an internall crie of the soule, which the Lord highlie delighteth in, as was that which good Anna had when she was sup­posed 1. Sam. 2. dronk, but not with the bloud of the grape, but with the wine of true deuotion. And so saith a Fa­ther, In Dei auribus desiderium ve­hemens magnus est clamor, A vehe­ment desire is a great crie in the eares of God, according to the old adage, Non vox, sed votum. And this kind of speaking, though the Lord regardeth (as he did Ezechias chattering) yet is not the labour of the lippes exempted: for the Lord that made both the tongue and the spirit, lookes for a tribute to bee paid to him from them both: and for this cause is it that the Lord openeth thy lippes, because thy mouth may shew forth his praise.

He then that spareth the trauell of his tongue, because he hath lifted vp his hart vnto God, he hath bro­ken [Page 32] the common order of Gods seruice, and the Apostolicall rule in the order of the primitiue Church which was this, that at all our pray­ers and giuing of thanks, the vnlearned should say, Amen.

WEe are now come and proceeded to the words of this crie, wherin the rea­son, and likewise the cause of her crie is discouered: her crie is a prayer and her prayer is an outcrie: So that the first godlie practise of this good womans faith, was a vehement and forcible prayer.

And if ye aske me what is the continuall exercise of a Christian mans life? I answere prayer for what should he els do but as the Apostle willeth him pray continually, and as 1. Thess. 5. 17 our sweet Sauiour hath exampled vnto vs, who in the dayes of his [Page 34] flesh, offred vp prayers with strong Hebr. 5. 7 cryings and teares vnto him that was able to helpe him.

Follow thou then (if thou beest a true Christian) that fathers coun­sell, who saith vnto thee, Egrediens domo armet te oratio, & regrediens de platea occurrat oratio. When thou goest out of thy house, let prayer arme thee, and when thou returnest from the street, let prayer meet thee.

Now in this good womans pra­yer, you may see all those six condi­cions which are necessarily requi­red, in euery true christian prayer. As first, that it be faithfull; secondly, feruent; thirdly, discreet; forthly, cha­ritable; fiftly, humble; lastly with an importunate perseuerance in the acknowledging our owne mise­ries, and giuing to God onely and his glory the hope of our helpe; yet neither prescribing the means how, nor appoynting him the time when to deliuer vs.

[Page 35] Orderly these words may bee branched into these three poyntes: 1 the first noteth for what shee pra­yeth namely mercie, h [...]ue mercie. 2 The second, for whom she prayeth, to wit, her selfe, vpon me. 3 The third, to whom she prayeth, that is to god. O Lord thou Sonne of Dauid.

For the first, It is worth the mar­king how the Saints of God, the cleerer they haue seene into them­selues, the more vehemently in their most piercing prayers haue they cri­ed out for mercie. So the afflicti­ons of Dauid in his booke of Psalms do testifie, as in the sixt Psalme, where he desireth God to haue mercie vpon him, because he was weake, and his bones were vexed. Psalme 32 In an other Psalme, he entreateth mercie, because he was in trouble, Psal. 5 [...] and his eies, his soule, and his belly, were consumed with griefe. In an other, he craueth mercie, because man goeth about to swallowe him [Page 36] vp, and fighteth against him conti­nually.

Marke ye not how Manasses in 2. Chron. 34. the dungeon crieth for mercie. Io­nas in the belly of the whale remem­breth Ionas 2. the Lord his God of his old mercies. And the Publican in the Luke 15. 13. Gospell, with his eies in his hart saith, God be mercifull to mee a sinner.

This is therefore the basis, the burthen of all their petitions in the middest of their miseries, Mercie good Lord, mercy we aske, this is the totall summe; for mercy Lorde is all our sute, Lorde let thy mercie come.

I cannot then sufficiently woon­der at their madnesse, who forget­ting their owne miseries, cry out in their prayers for the reward of their merite.

Surely, these men, for lying va­nities, haue forsaken their owne mercy, yea they haue forsaken God [Page 37] himselfe, which is made of mercie, and compounded of compassion; who, as a father pittieth his owne children, so dooth the Lord powre out the bowelles of his compassion vpon all them that cry vnto him for it, seeking and sighing for it most feruently,

Heere wee see this good woman setteth mercy before God. Haue mercy vpon me O God. For our God is alway formost in mercie, and he neuer ha [...]eth, vntill he be hated. As a father saieth, derelinquunt homines Deum, non derelinquunt ur à Deo: Men leaue God, but they are not left nor forsaken of God: for his mercie is ouer all his workes.

Neuerthelesse, that wee may not fall into Origens old heresie, who, to magnifie the mercies of God, sup­posed at the day of iudgement, that all men should be saued, as some prophane Protestants are of opini­on, that they which haue been once [Page 38] baptized, shall neuer be condem­ned.

To meete with these men, let vs learne for a trueth, to whome the mercies of God do properly apper­taine: with thee there is mercie, (saith the Psalmist) that thou mayest Psalm 130. 4 be feared. And his mercie (singeth the blessed Virgin) is on them that Luke 1. 50. feare him throughout all generati­ons

But who is hee that feareth God aright: surely, saieth Salomon, the P [...]ou. 9. feare of the Lorde withdraweth, or with-holdeth man from euill. And againe, the feare of the Lorde is the beginning of his loue: for there is no true loue (such as is the inferiour vnto his gratious superior) without some feare.

He therfore that feareth the losse of the loue of God, and so loueth him that he feareth his displeasure, vnto him appertayneth the mercie of our God for euer.

[Page 39] The second braunch [...]o be follo­wed is, for whome shee prayed: to wit, for her selfe, Haue mercie on me.

In this poynt, these foure poynts may be obserued. 1 First, in that she prayeth for her selfe, in her selfe fee­ling the afflictions of her daughter: therein wee note the simpathie, and mutuall compunction that is to bee found among all the Saints of God: For as in our naturall bodies, if one of the least members be grieued, the whol quiet estate of the body is dis­quieted with the same: so is it in the spirituall body of the Saintes, like Hippocrates twinnes, they weepe to­gether, and they laugh together.

Therefore, when Hester the Hester [...]. Queene fasted and wept, Mardo­cheus with all the Iewes mourned together with her.

And when our Sauiour behelde how Mary, and the Iewes bewayled Iohn 11. 35 the death of Lazarus: hee wept also [Page 40] with them for company.

Hence sayth saint Paule, who is 2. Cor. 29. weake, and I am not infirme? who weepeth, and I mourne not?

Our conclusion is, whosoeuer greeueth for himselfe onelie, with­out any further touch or inward feeling, of the generall afflictions of the saints, his (though a Christi­an affection) may be turned into sinne.

2 Secondly, in that she prayeth for her selfe, and in her selfe includeth her daughter, the neare and deare collop of her selfe, her daughter tormented at home, she abroad, seeing and feeling the torture ther­of. As if she had said, haue mer­cie on me, and thou shalt extend thy kindnes on my daughter, help me, and succour her, ease me, and thou comfortest her, haue mercie on me, and thou shalt be mercifull vnto two; a miserable mother, and a tormented daughter. Here then [Page 41] we see the motherlie affections of a tender hart, which maketh her childes afflictions her owne mise­ries.

Comfortably beyond all com­prehension Esay 49. 15 speaketh the Lord by his Prophet. Can a mother forget the child of her wombe? could the true harted mother endure before 1. Reg. 3. 26 her face the slaughter of her owne infant?

Our conclusion is, so should all pityfull parents, when they behold their tender yong ones plunged in any straunge striuing pangs, crie out with Dauid, haue mercie on me ô Lord, it is I that haue sinned, for 2. Samu. 12 what hath this child done?

Thus the Lord beateth the dog before the lyon, the lambe before the damme, to tame & bring down thy stonie stubborne hart.

3 Thirdlie, in that she saith, Haue mercie on me, she bewrayeth the na­ture of true compassion, which as [Page 42] a Father saith, Est vitijs alienis tri­bulari non implicari, moerere, non he­rere, dolore contrahi, non attrahi, To be troubled with other mens sinnes, not to bee tainted with them, to groan at them, not to grow in them, to greeue for them, but not to be drawne into them.

But in truth verie soothlie saith Barnard, Impossible est ei afflictioni­bus afflictorum contristari, qui experi­mentum afflictionis in se nunquam ha­buit, It is not possible for him to be greeued at the afflictions of the af­flicted, who neuer had experience of affliction in himselfe: for true compassion is a Godly affection of pittie, both towardes himselfe and other: for this cause did the high Priest, first offer sacrifice for himselfe, and then for other. And the Preacher counsailes thee, Mise­rere animae tuae placens Deo, Pitie thou first thine owne soule, for that is well pleasing vnto God.

[Page 43] Indeed the Pharisie in the Gos­pell, Luke 18. he was sorie for the Publican, but the poore Publican was most sorowfull for himselfe And so was Saul pittifully minded toward Agag, 1. Samu. 15 but he had forgotten to be compas­sionate towards his owne soule. Marke ye not how the cocke first claps his winges against his owne side, and so rowzing vp his hart croweth. And the Lord by his ho­lie spirit saith, Exias á te peccatrix Ierem. 27. Babilon, Come out of thy selfe, be­gin with thy selfe, thou sinful soule of confusion: Remember thy selfe, care for thine owne cure, recouer thine owne health, and then go and strengthen thy brethren.

The Athenians had a custome to sacrifice vnto their owne gods onelie, for themselues, and their neighbours: So learne thou, first to sacrifice vnto God, the calues of thine owne lips, with the smokie sighes of a groaning hart, greeued [Page 44] for the sinnes of thine owne soule, be mindfull of thine owne miseries, and crie for mercie: first for thy selfe, and then for thy people.

Our conclusion is, he that with 2. Reg. 5 Nahaman at the commaundement of the Prophet, sowseth not him­selfe seauen times a d [...]y in the salt sea sorrowes of his owne soule, be­cause of the filthines of his owne flesh, he shall neuer be truelie clean­sed from the loathsome leprosie of all his sinnes.

Lastlie, in that she saith, Haue mercie on me, herein we see the three-fold effect of an excellent faith.

1 The first is, to remember the sweet promises of mercie. I haue read of many men of wonderfull memories: as Themistocles, Qui om­nium C [...]uium nomina tenebat, Who remembred the names of all his Ci­tizens. Also Cyneas, who in one day had learned to salute all the Sena­tours [Page 45] of Rome, euery man by his owne name. And of Lucullus, whom Tully so much commendeth: But there is no obiect more excel­lent for the memorie of man conti­nuallie to beat vpon, then the com­fortable promises of Gods eternall mercies.

2 The second effect of faith is, to imbrace (as Ionathan did Dauid) the trueth of these promises, to meet Iohn 21. them, and greet them (as Mary did our Lord Iesus) betimes in the morning: and to salute them by the dawning of the day, and then though sad sorrow and heauines hath lodged with vs all night, yet glad, ioy, and cheerfulnes will bring a merrie morrow.

3 The third is to apply these pro­mises to thy miseries, to minister this heauenly wholesome physicke to thine owne sicke soule, and to lay these cordiall comfortatiues to thy panting and fainting heart, and [Page 46] so shalt thou finde rest, health, and happinesse for euer.

These are the flaggons of his Cantic. 2. pure wine. These are the apples of his deere loue, to reuiue, strengthen, and stay thee.

But alacke for pitty ! that this for­mer effect of faith may be somtime seene, euen among hvpocrites, for Gene. 27. Esau can remember the benefite of his birth-right, and weepe for it.

And the second, which is more glorious, is too common vnto Re­probates, as hee that catcheth hold of a slender twine, in hope of help, when hee is sincking downe to bee drowned.

Did not the Iewes in the daies of Ieremy trust to the promises made to their Temple and Citty of Ieru­salem, Ierem. 19. when the enemy was battring downe their bulwarkes.

But the third, (which is neuer wrought, but with the finger of Gods owne hand) that is peculiar [Page 47] onely to the elect of God

This then is our conclusion, al­though our Sauiour Christ be a so­ueraigne salue, and a most pretious plaister, able to recure and heale all the festred soares and foule eating cankars of the soule: yet, if thou hast not this instrumentall hand of faith, wherewith thou mayest apply this medicine vnto thine owne woundes, powring this oyle and wine, like the wise Samaritan, into Luke 1 [...]. euery place, that is perished within thee, without all doubt thou shalt neuer be soundly recouered of thy deadly diseases.

3 Now to draw to the third branch and last member; namely, to whom she prayed, noted in these wordes, O Lord, thou Sonne of Dauid.

In this poynt let vs followe these instructions. 1 First, beholde howe this good woman, although her deere daughter was extreamely tor­mented of the dinell, yet shee vseth [Page 48] not damnable diuellish meanes for her ease and recouery, she consult­eth not with a coniurer, shee whis­pereth not with Witches, with one naile to driue out an other, as with one diuell to cast out an other, but she directly comes, cries, and calles vpon Christ Iesus for her succour.

And is not this meere madnesse when the God of heauen and earth our Father, (a name of fauour) wil­leth Psalme 50 vs to call vpon him, to seeke vn­to him, in the time of our trouble, promising that he will heare vs, and not that only, but he will deliuer vs, that we may glorifie him, & nos in­sensati, and wee fooles call vppon his and our enemy: who doth, not onely, not regarde vs, but neuer can deliuer vs: Is not this to run round about in a maze, to be deliuered out of an amazement?

Besides this foppery, I would gladly learne of these men, what help, or sound hope of help can any [Page 49] Christian expect from the diuell, or from him that maketh conuen­tion with the Diuell for him: surely August. 3. trinit. their power failed them euen vpon slies, and they could not enter into the Swine without permission. Mark. 5.

Beloued, a learned late writer Hyporius. prooueth by three notable argu­ments (as me seemeth) that whoso­euer seeketh, either by calculation, or by any Magicall stipulation to be relieued in his troubles, he is vt­terly fallen away from the faith of Christ Iesus.

1 The first is, because he suspec­teth either the abilitie, or the wil­lingnes of God towards him, and to make the least doubt hereof to bring it once into question, is to fall away from our holie faith.

2 His second reason is, because they commit Idolatrie, and he proueth this, for whosoeuer craueth or seek­eth for any succour in his necessitie of any creature, but of God onely [Page 50] the chiefe creator, he honoureth and worshippeth that creature vnto whom he so seeketh, and this is to commit Idolatry, and consequently, to fall from our holie faith.

3 His third reason is drawen from the testimonie of the diuell, who is an vnanswerable witnesse against all their soules that haue sought to him for their succour.

Our conclusion is, in this case he that seeketh for any succour, and hee that helpeth by any extraor­dinarie diuellish meanes to suc­cour any man in his troubles, they are both flat Apostatas from the sound faith of our Lord Iesus Christ.

2 The second point to be followed is, that this seelie woman, so weak by nature, so base by birth, so rude by education, brought vp in the midst of an Idolatrous genera­tion, should notwithstanding thus crie out vpon a nature aboue all [Page 51] natures, yea, vppon two natures in one person, a perfect God for euer.

Well said the Oratour, there is no nation so barbarous, that is not seasoned with the sauour of some god, this is that Natura naturans, nature her selfe, which nurtureth and nuzleth vs in this opinion : If there were no other helpes to proue the eternall deitie.

Yet there is a hellish broode of Atheists, proude in their own wits, who suffocating all light of nature, light of the creatures, and the glo­rious light of the Scriptures, dare denie the manifest incomprehen­sible maiestie of our euer-lyuing God.

Did the Athenians banish Pro­tagoras, because he set out a book, doubting whether there were any Gods, and may any Christian com­mon wealth honour them that de­ride the blessed Trinitie? These [Page 52] hell hounds should be answered with arguments of bloud, which we dailie pray for. In the meane time cursed be they with the great curse of death, and may it cleaue to them, and al their fauorites for euer, (if they repent not) that maintaine so foule a blasphemie.

3 The third point to be followed is, that this good woman in this her prayer giueth vnto our Lord Iesus the true titles, both of his Godhead and of his Manhood: for she cal­leth him her Lord, and the sonne of Dauid. In that she acknowledgeth him her Lord, she belieueth his dei­tie. And in calling him the sonne of Dauid, she approueth his huma­nitie.

This Lord is the gratious begin­ning, the defensing, continuing, and finall ending of all creatures. This Lord hath a name not to be named, a name aboue all names, the Lord strong and mightie, the Lord of [Page 53] hostes, the Lord our light, and our saluation, our glorie, our tower, our refuge, and our protection for euer­more.

And as he is the Lord, euen the the God of our fore-fathers, so is he also the sonne of Dauid, a man made of our seed, lineally descended from the loynes of Iesse, a branch of the same bough, a twig of the same tree: but a righteous, not a rotten branch, and therefore is there more in him then in all the sonnes of men, the posteritie of Adam.

Our conclusion is, Let vs with both eyes behold faithfullie in all our prayers, these two natures in one person Christ Iesus, his Lord­ship; wherin his might, his man­hood, wherin his mercie may be ex­tended towards vs, that so his mer­cifull might, and his might full of mercie, may gratiouslie accept of our petitions, and gratious requests. Amen.

THIS is the first assault giuen to this good VVo­mans Faith, which is ex­pressed in a most tragi­call complaint, euery woorde ha­uing his weight of sorrow. There­fore wee will the deeper looke into the greeuousnesse of this temptati­on, by these foure circumstaunces considered therein.

First, that her Daughter,

Secondly, is tormented,

[Page 55] Thirdly, pitteously, or greeuou­sly.

Fourthly, by the Diuell.

In that she complaineth, that her daughter, a colop of her owne flesh, her deare childe, weake by nature, because a woman, fearefull by kind, because a maide, and as neere to her as the skinne of her browes, because her owne daughter.

Thus wee might stay a while to aggrauate the greeuousnesse of this temptation, but it seemeth that this woman was no sooner conuerted to the true religion of the God of Isra­el, but the diuell by and by assault­eth her daughter, shee findes him, not onely in her owne house, in her owne mind, in her heart, and in her concupiscence, but in her owne limbes, and in her owne bowelles.

This was a weary welcom at the first vnto this true religion.

Shee might very well haue ima­gined, [...]. either this not to be the true [Page 56] religion of God, which bringeth such a sowre taste with it at the first rellish, or else God regardeth not them, who in the trueth of his reli­gion worship him, because he suf­fereth the professors thereof to bee so greeuously tormented.

But it is vsuall with the Israel of God (no sooner to set forward to­ward the land of Promise, accord­ing to Gods appoyntment) but they shall finde infinite troubles, vexati­ons, and hinderances in their iorney. Man and the Diuell on euery side rising vp against them. For, in this case, the Diuel is like a wilde Tygre robbed of her whelpes, raging fu­riously.

So we find in the Parable of the Luk. 11. [...]4. vncleane spirit, cast out of the man, he taketh no rest, vntill (if it be pos­sible) he hath made his reentry, that the end of that man may be woorse than the beginning. And this is that Math. 10. 34. sword which our Sauiour saith he is [Page 57] come to bring into this world.

Whilest Dauid is at home with his father, all is wel with him: but when he comes to the battell, and special­ly when hee settes forwarde to fight with Goliah: his owne brethren be­come 1. Samu. 17 his heauie hatefull enemies.

Our conclusion is, happy is hee, who through the greeuousnesse of these temptations (fastening vp­on him whilest hee is yet but as a greene blade in the first spring) is not so offended heerewith, that hee falleth quite away from the truth of his profession.

Chrysostome supposeth this childe to haue beene her onely daughter, and therefore the temptation was so much the more greeuous: for, if a man hath but one pretious Iewell which he esteemeth aboue all his ri­ches in the world: to loose that, or to be robbed of it, it were an excee­ding griefe to him, but to bee dis­possessed of it by his greatest enne­my, [Page 58] who in despite of him, makes a spoyle of it before his face: this is a most intollerable iniury.

When Abraham hath but one Genes. 22. sonne, the onely hope of the Pro­mise, and yet he must sacrifice him, this toucheth to the quick, and run­neth very neare the heart, vna salus victis. But this womans case, by many degrees, is more miserable then was Abrahams: for he hath an other sonne an Ismael: this hath no childe, but her onely daughter, himselfe sacrificeth his childe, The Diuell butchereth her childe.

He knoweth heerein he pleaseth God: shee knoweth, that neyther God nor Man is pleased in this deede. And yet these bitter pilles, and vnsauory sawces, are sometimes most wholesome for our crazed soules. For Physitions holde there is no surffet more perillous then that which is taken of too much honnie.

[Page 59] Therefore the dungeon in Ba­bylon 2. Reg. 21. was lesse daungerous to Ma­nasses, then the throne of Iuda. And it is good for me sayth Dauid, that I Psalme 119 haue beene in trouble, for nowe I haue learned to keepe thy law. Ca­mamile wel trode vppon, groweth the thicker: and spices well pown­ded, smel the sweeter.

Our conclusion is, hard aduersi­tie is, for the most part, more profi­table for the children of God, then faire prosperitie can be.

The second poynt is, that her daughter is tormented, for so ten­der a childe to haue been possessed, had beene a grieuous thing, but to be tormented, is most wretched.

The Greeke worde [...] is very significatiue, not as some translate it (but not so aptly) furiata est, but à daemonio agitatur: which was indeede malum praeter naturam: for this is such a disease, qui phisicè curari non potest, she was torne, har­ried, [Page 60] and peece-meale perplexed by the diuell, as the good mans sonne was, whome the diuel, wheresoeuer Marke 9. 18. he tooke, caused him to teare hym­selfe, and to foame at the mouth, gnashing his teeth, and pining a­way.

Herein we note the furious might of the diuel, for he had a threefolde power ouer this poore maiden. The first was to enter into her, and pos­sesse her: the second was, in posses­sing, to torment her: the third was miserably pitteously, and greeuou­sly to do it And this power is gran­ted of God, vnto this common en­nemy of mankinde, because of our sinne: for as wee did willingly and wilfully cast away our louing obe­dience vnto God: so, pari metria, by the like proportion of iustice, it is reason that Saul rule ouer them 1. Sam. 9. that call for him to be their King.

And this permitted power of his, hee dooth sometimes exercise [Page 61] (but as Gods executioner) euen vp­on them that are neare and deare vn to their louing and beloued God▪ which hee dooth eyther inuisibly in their mindes, or visibly vppon their bodies.

In their mindes three manner of wayes, either abusing their incre­dulitie, as he did in Thomas. Or se­condly, Iohn 20. 18. in drawing it into despayre, as he did in Cain: or blinding or be­sotting Genes. 4. 3. their vnderstanding, so that they cannot conceiue that they haue heard, and read of heauenly matters, as hee did the Apostles, in mistak­ing our Sauiours speach of Leauen: Luke 12. 6 and Saint Peter speaketh of many 2. Pet. 3. 16 that so peruerted S. Paules Epistles vnto their own perdition: Or third­ly, confounding their memorie, so that they haue quite and cleane for­gotten, what admonishment and forewarnings they haue had by the Holy-ghost: as the Prophet that had forgotten the commandement 1. Reg. 13. [Page 62] to returne fasting after his mes­sage. And Peter had forgot­ten Iohn 13. 38 the watch-word of the cocke crow.

The Diuell doth also execute his power sometime vpon the bodies of the Saints and children of God, visiblie and sensiblie, smiting them, as he did that holie man of god Iob. Yea, and he feared not to set vpon th'immaculate bodie of our Lord Math 4. 8. Iesus Christ, carrying him from the wildernes to the tops of the high mountaines, and from the moun­taines to the citie, and from the citie to the pinacle of the Temple &c. So that I am easilie drawne into this opinion, Omne sublu­nare, euerie elementarie bodie vn­der the Moone is maruellouslie captiuated to this permissiue po­wer.

And this hath our Lord GOD graunted vnto him in his wisdome; Foure notable reasons iustlie vrg­ing [Page 63] him thereunto.

1 First, because he doth thus ma­nifest vnto the view of all the world, that all the sort of vs, are guiltie of sinne, and haue deserued by our offences, against his supreme ma­iestie, not onelie to be possessed, but also thus to be tormented by the executioner of his will. For as the Lord saith to the Prophet con­cerning 1. Sam. 9. the house of Israell, they haue not cast thee away: but they haue cast me away, that I should not raigne ouer them: There­fore did he giue them one in his wrath to rule ouer them, and they did feele the smart of his tyrannous dominion.

2 The second reason is, because hee will by this meanes, openly humble vs, and bring vs downe, bruzing the pride of our hartes, abating and abashing the mali­tious imaginations of our high mindes.

[Page 64] Thus did he hamper and throw downe the mightie Monarche of Babilon, Nabuchadnezar. And thus Dan. 9. did he bring him to the knowledge of him selfe to sit at Iesus feet that was possessed with the Legion. Marke 8.

3 The third reason is, that thus he might make all the endes of the world to feare him, and to walke before him in a reuerent regard of his diuine power, in holines and righteousnes all the dayes of their life. For as yong Tobias, when he Tob. 7. vnderstood that seauen of his pre­decessours had been successiuelie strangled in their wedding bed, therfore did he with the more duti­full deuotion by his holie prayers sanctifie the same, wherby the feind fayled in his force, and was put to slight. So, whosoeuer he is that fol­loweth the rule of the Gospell, to watch and pray least he fall into temptation, he shal escape the snares of this great hunter, and the grins [Page 65] of this crafty fowler, so that they shall not fasten vppon him.

4 The fourth reason is, that thus the Lord openly executing his fear­full iudgements, all the Atheists and profane Epicures of the earth, may knowe themselues to be but menne, and whatsoeuer may befall a man, that also may fasten and light vpon them: for as they palpablie see such a one, who is very lamentably tor­mented, not with any naturall mal­lady, whereof there may be giuen a reason & a remedy by phisick, vnto the party so perplexed for his ease, but extraordinarily by som supreme power furiously oppressed: so may they bee enforced to confesse, the same danger is neere vnto them al­so, for they are of the same mettall and moulde, of the same forme and fashion like vnto other men. For the Diuel feared not Saul, because he was a King, for to the mightie re­maine mighty punishments. And [Page 66] if there were no other reason, mee thinkes this might serue to conuince their consciences, in the confessing of God, because, by their experi­ence they haue found there is a Di­uell, the executioner of mischiefe vpon the sonnes of men. Doubtles then there is his contrary, who is God, shewing mercy and compas­sion towards them that feare him.

Our conclusion is, Be the pow­er and might of the Diuell neuer so extreame, and his tortures neuer so intollerable, yet whosoeuer hee is, that abideth in the shaddowe of the Almightie, hee that hath made the Lord his hope, his fortresse, and his trust, he shalbe deliuered from this noysome euill. The Lord shall co­uer him vnder his wings, & he shall Psal. 81. be sure vnder his feathers, his faith­fulnesse and trueth shalbe his shield and buckler, so that he shall not be afraide of the feare of the night, nor of the arrow that flieth by day, hee [Page 67] shal cal vpon the name of the Lord, and hee will heare him, hee will be with him in his troubles, to deliuer and glorifie him for euer.

3 The third poynt is, that her daughter is pitteously tormented, had shee beene quietly possessed, or lightly tormented, for a twitch and away, it had beene the more tolle­rable, but herein appeareth the ma­lice of the enemy, that hee dooth so greeuously and so outragiously tor­ment so seely and so simple a crea­ture. Erasmus (me thinketh) dooth fitly terme it Miserè, howsoeuer the Greeke word is [...]: but more significatiuely is [...], which is so pitiously that it would pity any ones hart to see her torments▪ much more rent the mothers heart. But her [...]by we note, that some the Diuell pos­sesseth, and doth not torment, and some he possesseth and tormenteth pitteously. Hee possessed and tor­mented not Mary Magdalen, thogh Luke 7. 37. [Page 68] we reade there were seauen diuelles in her: but he possessed, and very often greeuously tormented Saul. Hee possessed, but tormented not Acts 19. 16. him that ranne vpon the seuen sons of Sceua the Iew, and wounded them: Euen so he possesseth many in these dayes, the children of diso­bedience, that liue according to the course of this worlde, but hee seem­eth not so greeuouslie to tor­ment them; for what may wee thinke else of them, in whom the seauen deadly damnable sinnes rule and raigne, hath not Sathan erected his throne in their dwellings, and are they not possessed of him? What can ye imagine when ye beholde a painted faced wanton, set out with her strange tinckling head tire, her curled perwigges, her costly glit­tering apparell, her fan, her maske, her bracelet, her necklace, her rings, her chaines, her muffe, her sweet sa­uour, her fine starched linnen, her [Page 69] out-stretched necke, her bare naked breastes, her wandering eyes, her mincing gate, with her tinckling slippers? Can ye say otherwise then that there is a puppet possessed (yea and after a sorte) tormented with a prowde diuell? And so wee may affirme of all the rest, as of enuy and malice, whooredome and adultery, couetousnes and gluttony, &c.

Our conclusion is, whensoeuer the ennemy to our saluation dooth dangerously possesse, he would al­so greeuously torment that partie, but that he is for a while restrained by the imperiall power of powers. And therefore lette vs be sober and 1. Peter 5. 8. watch, because our aduersary the diuell goeth about as a roaring lion, seeking whome hee may deuoure. Euery woorde in the Apostles rea­son is full of force: As first, because he is our aduersary; secondly, he go­eth about, hee laboureth and plot­teth vncessantly; thirdly, like a roar­ing [Page 70] lion, full of might and malice; fourthly▪ seeking, searching, and winding out in his subtiltie; lastly, whomesoeuer, rich or poore, high or low, he may deuoure, not onely possesse and torment in this life, but the miseries of this vile life beeing come to an end, hee may swallowe vp into euerlasting perdition with himselfe for euer, whome resist you (beloued) in your strong faith, and hee shall flee from you.

The fourth and last poynt is, by whome her daughter was thus pit­teously tormented, namely, by the diuell: if shee had beene tormented by some extraordinary sickenesse, it had beene greeuous; or tormented by some vnnaturall mercilesse men, (the more to be pittied) but to bee tormented of the Diuell, the sworne ennemy vnto all mankind, one that will not bee satisfied with the tor­ments of this life, bee they neuer so many, nor miserable: this is as heauy, [Page 71] as wofull, and as greeuous a case as euer was heard of: but heerein we are giuen to note these two things.

1 The first is, the crauen coward­lines in this fowle enemy, in that he tyrannizeth ouer so poore a crea­ture, so weake a childe. Indeed, be­twixt him and Adam, in the glory of Genes. 3. his creation there was some equali­tie, and betwixt him, and our Saui­our Mat. 4. Christ, some match: but be­twixt him, and this weake child, this seely gerle, impar congressus, there was great oddes in the conflict.

This hath beene his custome of olde, to set vpon the weakest, and therefore he first assaulted the wo­man, Genes. 3. whome hee knew to bee the weaker vessell, that for the loue of her, the man might the rather bee drawne into disobedience. After­ward he assaulteth both the daugh­ters of Lot, that they might the ea­sier intice Genes. 19 their father vnto sinne. So when he had leaue to combate with [Page 72] Iob, he first layes his battery against his goodes, then vpon his children, and lastly, on his wife, that he might thus haue preuailed against that good man. And (beloued) doe yee not marke, that this is ordinary in the diuels darlings, and their world­ly dealings? Doe they not vsually force the weakest to the wall: so that they which worst may, must holde the candle.

Our conclusion is, The Saintes Rom. 8. 37. of God in all these things are more then conquerors, through him that loueth them; for in their weakenes, his strength, and in their infirmities, his power is manifested to his eter­nall glory.

2 The second thing to be noted, is, that which Saint Iames saith, Let no Iam. 1. 13. man say when he is tempted, I am tempted of God: for God can not be tempted with euil, neither temp­teth he any man, but euery man is tempted when hee is drawne away [Page 73] by his owne concupiscence, and is enticed: fitly therefore doe the Fa­thers define a temptation to bee a corrupt affection, tending or enti­cing vnto euill, and to imagine this to come neere to God is high blas­phemy. The matter therefore of our temptation is in vs, euen our owne concupiscence, the diuil nee­deth but to bring his bellowes vnto this fire, and it is foorthwith kind­led.

We may reade indeede that God prooueth vs, as Moses sayeth vnto Exod. 20. 20. the people, feare not, your God is come to prooue you: and so the Psalmist singeth, thou (O GOD) Psalme 66. 10 hast prooued vs, thou hast tried vs, as siluer is tried. Hence is it that we say Gods trialles are like vnto the fi­ners worke, vppon the siluer and golde, the drosse is consumed, but the mettall is the purer. On the o­ther side, the Diuelles temptations are like vnto Sampsons foxes, burn­ing Iudg. 15. [Page 74] the good corne, and leauing no­thing but the stubble, and ashes. Gods trialls, they alway tend to his glory, and our good. But the diuels temptations, they will alway runne to his reioycing, and our shame.

Our conclusion is, God is faith­full, 1. Cor. 10. 13 who will not lay vppon his Saintes aboue that they are able to beare, but will giue the issue with the temptation, to his glory, and our eternall comfort.

Wherefore, since wee see howe daungerous a thing it is to haue the diuell domesticall at home with vs, eyther in our selues, or in our chil­dren, or in any of our family.

Let vs therefore, by the exam­ple of this good woman, lay open our sinnes (whereby wee are pos­sessed, though wee be not sensibly tormented by the Diuell) vnto our Lord Iesus Christ, that of his mer­cie hee may pardon that is past, and hereafter, in that which is to come, [Page 75] albeit sinne can not cleane bee cast out of vs, yet the power thereof may bee deiected in vs, that wee may die vnto sinne, and liue vnto righteousnesse and holinesse for euer, Amen.

IN these words we are pro­ceeded to the se­cond as­sault gi­uen to this good womans faith, the greeuousnes whereof may be the cleerer seen into, if we can but consider a while with our selues, what a dismaie, and a discourage­ment (ouer and aboue the inraging griefe thereof) it striketh into the hart of any suter, to make his moane [Page 77] and humble petition vnto him, that neither heareth nor regardeth him: for who can endure still to intreat him, whom he findeth inexorable, or perseuer to call vpon him who is wilfully deafe and dumbe. Indeed Elias worthelie laughed at Baals 1. Reg. 18. 17 priestes stabbing them selues and crying out vnto that which was but an Idoll (that is the worke of mans handes) which hath eares but can­not heare, eyes and cannot see &c. But it will make any man roare out in the horrour of his hart, when he hath vncessantlie called vpon his omniscient God, and can not be harkened vnto.

This makes the Prophet Dauid Psal. 13. with such vehemencie to expostu­late with God, Ʋsque quo Domine? How long ô Lord wilt thou forget me, for euer? how long shall I crie vnto thee? how long wilt thou hide thy face from me, and how long shall I be wearied in my hart? In [Page 78] such a case, or far more grieuous was this good womans at this time, which that it may be the better exa­mined, we will branch forth this temptation into her three fold as­saults, drawen from the wordes as they lie before vs.

1 The first is, that our Sauiour Christ doth not answere.

2 The second, that he doth not answere her, euen her that crieth out so.

3 The third, that hee doth not vouchsafe to answere her one word. And of these orderlie.

[But he answered her not a word,] The first word in these words ag­grauateth the acrimonie and bitter­nes of this temptation, for the E­uangelist seemeth to inferre that this womans outcrie was verie patheti­call and full of moouing, but Iesus Christ for all that seemeth to be no more touched therwith, then the deep rooted oke is, with the blast of [Page 79] euery litle gale.

It is strange, and surpasseth the amazement of reason, that our Sa­uiour Christ should giue out such kind commaundements, and annex therunto such large promises as these: Aske largelie: Open thy mouth wide, and I wil fill it. Again, Psalme 81. Aske and it shal be giuen you. And again, Whatsoeuer ye aske the fa­ther Matth. 7. 7 in my name▪ he shall giue you, and such like, infinite. And now when a silly needie weak woman asketh seeketh, knocketh, and crieth out aloude, he is as one dumbe and tongue tyed.

There are three sorts of answers which in the common ciuilitie of manners are vsuallie shaped. The first is of necessitie: the second of humanitie: and the third of super­fluitie.

1 The first is made when an an­swere is extreamly vrged.

2 The second is when it is curte­ously [Page 80] demanded.

3 The third is full of tedious yrke­somnes, knowing no end of spea­king.

Our Sauiour Christ in this place is both vrged, and mournfully re­quested, and yet he frameth nei­ther of these answeres vnto her.

Questionles, our Lord Iesus Christ will sometime seeme to his Saints in the afflictions of their soules, as one deafe and dumbe, not daining to answere them. So see­med he to that holie man Iob, as Iob. 10. 20. himself testifieth: When I crie vn­to thee, thou hearest not, neither regardest thou me when I stand vp. And the Prophet Dauid witnes­seth, I haue cried vnto thee in the Psal. 22. day time, and thou hearest not, and in the night season, and thou regar­dest me not : so that, day and night, and night and day, he that created the eare, he doth not heare, and he that said, Call vpon me in the time Psal. 50. [Page 81] of thy trouble, and I will heare thee, and deliuer thee, that thou maiest glorifie me. Yet euen he I say some times seemeth not ro respect the requests and quests of our groa­nings.

And this is done, not because he cannot, or because he wil not speak: but there are foure deuine reasons in his heauenly wisdome that lead him therunto.

First, because the vehemencie of our longing desire, by this forbea­rance should be the more incensed: for a ioy deferred though for a time, P [...]ou. [...]. it breedeth the fainting of the soule, yet when it comes, it is a tree of life. So vse our Smithes to throw water vpon their burning forge, that by the blastes of the bellowes, the in­closed fire may rage the hotter. And thus the Lord seemed not to regard those outcries, which the people threw vp into the heauens, when they were in that extreame [Page 82] exigent vpon the bankes of the red sea shore, that their miraculous de­liuerance might be celebrated with the greater triumph.

2 The second reason is, because the benefit which is with many cries, & much sweating obtaind, is the higher esteemed: for that prouerb holdeth true; Easie got, is soone forgot.

This maketh the hauen so wel­come to the sea-faring man, who hath been deeplie endangered with many a tempestuous storme. And this made the day of Dauids coro­nation, and establishment in the throne of Israell so triumphant, when through so many crosses and calamities, at the last he came to it: So is peace the sweeter after warre; and pining hunger maketh homely fare verie toothsome.

3 The third reason is, because our Sauiour Iesus Christ wil thus mani­festly conuince the stubborne fro­ward harted Iewes, whom he par­doneth [Page 83] blaspheming him, whom he satisfieth tempting him, and vnto whom he singeth sweetly, whē they stopped vp their eares against him.

Here they see him not answering her that cries out vnto him for help, & there she seeth them not answe­ring him that night & day stretcheth out his hand to embrace them, and lifteth vp his voice like a Trumpet, sounding vnto thē that wil not hear him. So shal Sodom condemne Ie­rusalem, and Tirus and Sidon con­found the pride of Capernaum in the reuealing day of Gods Iustice. And so (I feare) the religious deuotion of our ignorant Papists, will conuince vs of stonie coldnes towardes the truth of our Religion.

4 The fourth and last reason is, be­cause our Sauiour Iesus Christ thus teacheth vs, that in many cases hee will not heare, not answere vs, but at the importunate sutes of our incessant prayers, for so he [Page 84] signifieth vnto vs by that parable of that vnrighteous Iudge, who nei­ther Luke 18. 2. feared God, nor regarded man: for thus he concludeth, shall not God heare his elect which crie night and day vnto him, though he suffer long; I tell you he will heare & reuenge them, and that quickly.

Some diuels will not be cast out, but with long fasting and many Mark 7. prayers, and some thinges may not be graunted at the first hand. Mark ye not how Abraham itterateth his Genes. 18. prayers for the intercession of So­dom. And Elias must pray seauen 1. Reg. 18. times before he obtayneth raine in the dayes of Ahab. Ezech. 5.

Our conclusion is, as the Lord said to his Prophet, whether they heare, or heare not, sonne of man, speake thou. So say I to you, whe­ther he answere, or answere not, yet let not vs desist from our cries, let vs not giue ouer to call vpon him: for though he answere not, yet he [Page 85] heareth, and in hearing he concei­ueth the necessitie of our requests.

2 The second point to be conside­red in this assault giuen to this good womans faith, is, that he answereth not her, who cries out to him for an answere, not her that wearieth him and his company with her clamo­rous noyse, and pursueth him with a most pitifull petition.

Was it not a generall proclama­tion published vnto all Nations without acceptance of persons by the Prophet, Whosoeuer calleth Ioel 2. vpon the name of the Lord shall be saued? This woman had heard therof, and she fastneth the shoote-anker of her faith vpon this pro­mise, and hereupon she is bold to crie and call, but he answereth her not a word.

Marke ye not how he offereth his succouring helpe to vs that sought Gen. 3. it not, and calls vpon vs for an an­swere, that would not willinglie [Page 86] haue heard him. Yea he continueth his heauenly talke with her, that wrangled with him at Iacobs well: Iohn 4. but heere, to a poore, carefull, and comfortlesse creature, vehement­ly calling vpon him for it, he answe­reth her not a word.

Indeede the Prophet protesteth Ezech 11. in the name of the Lord, saying, are ye come to crie after me? As I liue, saith the Lorde, I will not answere you. But this was spoken to a peo­ple that had despised his callings, and regarded not his admonitions. So saith he by the Kingly Prophet: The wicked shall cry, yea euen vn­to Psal 18. the Lord, but hee shall not heare them.

But in another place hee singeth, The Lord hath looked down from his sanctuary, out of his holy heauēs hath hee behelde the earth, that hee might heare the mournings of the prisoner, and deliuer the children appoynted vnto death. Psalme 102

[Page 87] When Artaxerxes sawe Nehe­mias Nehem. 1. in the sorrow of his heart, with a sad countenāce hanging his head, he prouoked him to speake and be­wray the griefes of his minde, and he answered him kingly and kinde­ly, to his hearts liking. So the prin­ces Ierem. 38. of Israel had taken vp a prouerb in the dayes of Ieremy, The King can deny vs nothing: but this pro­uerb seemeth now to be inuerted; for this bounteous King of Israel will graunt vs nothing, no not so much as an answer of one word.

Heereby wee are giuen to learne two lessons: 1 First, that in all the pe­titions of our harts we remember to giue God this honor, that he know­eth when it is fittest, both for vs to be heard, and for him to answer vs.

This had the prophet Dauid ve­ry well practized, as himselfe sin­geth, Expectans expectaui Dominum, Psalme 40. I waited long, and sought the Lord, and patiently did beare. And so the [Page 88] Prophet Esay testifieth, that he Esay 28. 16 which beleeueth, maketh no hast: for as faith is not at her first concep­tion, in her fulnes, neither is her strength, perfected at her first birth.

2 The second is, that we must not therefore onely continue the exer­cise of our faithfull prayers, because wee woulde preuayle in our petiti­ons, but because howsoeuer it fal­leth out with vs. Yet we know this is the issue and end of our dooings, that heerein wee haue doone that which was commaunded vs. Wee haue obeyed the will of our GOD, and we haue beene exercised in that which hath beene well pleasing vn­to him.

So then, ex congruo, what re­warde may wee looke for, dooing no more than our necessary duetie; or, ex condigno, neyther dooing it so often, nor so well as it ought to be done.

[Page 89] Whether then wee be not an­swered vnto out cries, or if we be sometime answered, as Salomon 1. Reg. 2. 2 [...]. answereth his mother, making an vnaduised sute for his brother Ado­niah, thou hast asked this against his life, wee are neuerthelesse to pur­sue the practize of our prayers, sub­mitting the successe thereof to his fauour, that both vnderstandeth them, and what is fittest for vs.

Our conclusion is, let vs not bee wearie of well doing; for, how soe­uer they went foorth weeping, in Psalme 126 bearing of their pretious seede, yet they made at the last a ioyfull re­turne, bringing their sheaues in their bosome.

3 The third thing to be looked in­to in this greeuous assault, is, that he aunswered her not a worde, herein expressing the maner of the Iewes behauiour towards the Canaanites, whome, as prophane dogges, they thought not woorthy to be spoken vnto.

[Page 90] So I read of one Pallas, whom the Emperour Claudius Caesar made a free man, who forgetting his owne late seruile estate, would ne­uer vouchsafe to speake to any ser­uant; but when they mooued any question vnto him, hee aunswered either by a nodde, or by the poyn­ting of his finger; or if the busines so required, by writing; but they coulde neuer wring a worde out of his mouth vnto them.

Good Lord that the king of Sa­maria, 2. Reg. 6. 27 in that extreame famine, be­ing called vppon by an vnnaturall mother, for some helpe, at the last he giueth her this answere, seeing the Lorde dooth not succour thee how can I helpe thee?

And yet this our King of hea­uen, in whom all health, help and succour is heaped vp, being so in­stantly vrged by so faithfull a wo­man, will not vouchsafe her the answer of one woord. Doubtlesse [Page 91] this temptation was exceeding gree­uous.

Had hee saide to her but as hee did to blinde Bartimeus, What wilt thou that I do to thee? Or as he did Luke 19. to Zacheus, I will to day dine with thee: or but as he said to the Diuell, Marke 5. Hold thy peace; it had bin some cō ­fort. But behold, the heauenly trea­sury of eternall happinesse is close shutte vp, and he answers her not a worde.

Peter saide very truely of this our sweet Sauior. Thou hast the words Iohn 6. of eternal life, not only the words of authority to commaunde creation, and the wordes of wisedome to di­rect and order, but also the words of grace and health, to recouer and cure; and the wordes of power to conuert and saue, and the words of wonder to confound & destroy, and yet at this instant he wil not an­swere with one of all these woordes. If it had pleased him to deigne her [Page 92] but that cold answere, which Phil­lip of Macedon sometime gaue to the poore widdow, who had been a long suter in a lawfull cause, Non­dum est mihi otium, As yet I haue no leasure; yet this might haue breathed some hope of help into her hart a­gainst an other time, but not to an­swere her a word, neither good nor bad, not once to open his lips, not to bestow the easie labour of one word vpon her, this pang pincheth passing sore.

Thus may we reade, that thrice our Sauiour would not vouchsafe the answere of one word when it was demaunded of him.

The first was vnto the high Marke 14. 61 Priest, and those periured false for­sworne witnesses that agreed not togither against him. The Euange­list saith, but he held his peace and answered not a word.

The second was vnto Herod & his Luke 23. 9 men of warre, despising & mocking [Page 93] him, who although contemptu­ously they questioned with him of many thinges, but (sayth the Euan­gelist) he answered nothing.

The third was vnto Pilate, exa­mining him, when he was accused of the chiefe Priests and Elders, be­ing vrged to purge himselfe, hear­est Math. 27. 14. thou not how many things they lay against thee? It followeth, but he answered him not one worde, in somuch that the Gouernor marue­led greatly. Nowe then, if that rule holde, that Omnis Christi actio est nostra instructio, then are we learned hereby vnto three kindes of menne, sometime not to vouchsafe an aun­swere. The first are idolatrous priests and false witnesses: the se­cond are dissolute courtiers and de­sperate souldiers: the third are men pleasing Iudges, and meale-mou­thed Magistrates.

But, to passe ouer these, as with a finger touched, in this silence our [Page 94] Sauior teacheth vs these two things.

1 First, that there is a season of si­lence, as well as of speach, and he is a perfect wise man that knowes and obserues his due times: for there is more wisdome sometime seen by silence, then learning or discretion discouered by speaking Salomon af­firmeth this to be one of the three things that bewraieth a foole, euen his too much babling. Hence was it that Socrates taught his schollars to learne a seauen yeres silence with this experimentall reason, Quam­plurimos vidi in grauissima incidisse peccata loquendo, tacendo nullos, I haue obserued many to haue fallen into great offences by speaking, but neuer any by keeping silence. The tongue therfore being so vnrulie an euill, hath God lockt vp within the two walles of the teeth, and the two barres of the lips. For it is most true, Est irreuocabile verbum. And that father said wisely, Paruus sermo leui­ter [Page 95] volat, sedgrauiter vulnerat. Barnard.

Our conclusion is, with the Pro­phet Dauid to set a watch before our lips, that we offēd not with our ton­gue, that we may learne to speak sel­dom, but sure, & fitly to the purpose.

2 The other thing learned vs, is, that although our Sauiour Christ speaketh not outwardly to this good woman, giuing her a verball answer, framed of sillables and wordes, yet inwardly and spiritually he speaketh vnto her soule two maner of waies. 1 The first, by his holy word, wherin he still remembreth her of his grati­ous promises, assured to them that call for them, yea, to all such as call for them faithfully: for it is written, He will not despise the low estate of the poore, nor hide himselfe from him, but when he calleth he will hearken vnto him. So was the word of god the prophet Dauids comfor­ter Psal. 21. & his counsellors, & how soeuer after diuers maners god in elder time [Page 96] spake to our fathers by the Pro­phets, yet in these last dayes he con­tinueth Hebr. 1. thus now to speak vnto vs by his owne sonne in his most holie word. Let vs therefore search the Sciptures, for they testifie of him, and in them, and by them he still speaketh comfortably vnto his peo­ple.

2 Secondly he speaketh vnto this woman by his holy spirit, sealing vp the truth of those his promises in her hart, whereby she was confi­dently perswaded, that howsoeuer he forbore to open his mouth to­wards her: yet it was impossible for him to forget her outcries, or to helpe her.

Thus spake the Lord vnto Ionas Ionas [...]. in the bottome of the sea, and in the deep darknes of the Whales bellie. And so the Lord spake vnto Peter, mourning like a doue, and bathing himselfe in his salt-brine teares.

Our conclusion is, we haue his [Page 97] holie word, wherein we heare him speaking vnto vs, and we haue his holie spirit, whereby he speaketh within vs: Therefore the Lord will not be silent for euer, he hath not forgotten to be mercifull, neither will he shut vp his tender mercies in displeasure.

This is our weaknes, to suspect our all-seeing, all-hearing, and all­knowing GOD to bee deafe, or dumbe. Surely, though wee be poore and needy, our GOD think­eth vpon vs, he will answere, and will helpe vs. O Lord make no long tarry­ing. Amen.

WE are now lan­ched into the maine streame of this hystorie, wherein we find the Disciples of our Lord Iesus Christ will haue their oare, they will strike their stroke, they will be actors and dealers heerein; who not vnderstanding their Lordes se­cret intendement, think it an im­pudent and a shameles part in them to suffer this wofull woman cease­lesse [Page 99] thus to follow them, crying still out, and bawling after them, and therefore they are now be­come suters in her behalfe, desi­ring him to send her away. But that which disquieted them, reioi­ced our Lord Iesus, for their dis­contentment in this case, pleaseth our sweet Sauiour.

We wil at this time, through the assistance of Gods holie spirit, pro­secute these wordes as they lie be­fore vs, drawne into this order.

1 In the first place we will ob­serue who they be that make this petition in the behalfe of this care­full crying woman, noted in these wordes, Then came his Disciples and besought him &c.

2 The second is the summe of this their request in these wordes, Send her away.

3 The third is the reason rendred of this their request in these wordes, for she crieth after vs.

[Page 100] Then came his Disciples,] By this comming of the Disciples vnto our Lord Iesus, this silly Syrophenis­sian might begin to conceaue some comfort, for thus might she argue within her selfe; He hath not an­swered me one word; I graunt it, for I am vnworthy to haue that blis­full gratious mouth opened vnto me. But now that I heare his Dis­ciples haue made a motion for me, they are such as are neare and deare to him, whom he vseth in most fa­miliar kindnes, surelie their Lord can deny them nothing: and there­fore, since it hath pleased them to solicite him in my behalfe, I am in good hope to preuaile with him: For indeed this hath been a court­like practise in the traffike of this world, according to the French prouerbe:

So we reade, when Absalom labou­red [Page 101] to recouer his fathers princelie fauour, and had procured Ioab to further it, when he perceiued that Ioab went but slowly about it, mark 2. Sam [...]. 14 I pray you to prick him forward, what a pranck he played him.

So when Mardocheus warelie Hester 15 watched for an opportune accesse into the kings presence, which for him selfe rashly to haue dared to do, was the danger of his head : for this was the Persian law, whosoeuer comes into the inner court of the kings Pallace vncalled, shall die the death, vnlesse the king hold forth his golden Rod vnto him, therfore doth Mardocheus wiselie herein vse Hester the Queenes good helpe, as a gratious meanes for him. Princes pallaces, and rich mens houses haue great gates, large courtes, and many a winding roome, so that the out cries of the poore oppressed may easilie vanish in the emptie aire be­fore they can pierce into their pri­uate [Page 102] Parlours: I haue heard a reue­rend and learned Lawyer of this land protest once, with great vehe­mencie, he could saile into France, trauell into Paris, and make his re­turne, better cheape, then hee was able to passe through the Lorde Chancelors great chamber, to come to priuate speech with him. Hence is it that wee vsurpe that olde pro­uerbe,

And againe, Better is a friend in the Courte, then a penny in thy purse. But this was apud seclum pri­us, in elder times, when Courtiers cared not for pence: but now that prouerb is inuerted; for wee finde that thy peny in thy purse prooues thy best friend in the Court. Hun­gry hawkes flie from empty fistes: [Page 103] and wert thou as good as Homer himselfe, Si nihil attuleris. Pierce Pennilesse, if hee be a suter in for­ma pauperis, must walke and waite at the gate, to attend opportuni­tie.

Neuerthelesse, I assure my selfe, the Lord our God wil not suffer the lamentable complaints of the poore afflicted to beate against our stonie walles, and yron gates in vaine: But he will in his mercies, raise vp some wise Abigail, to molifie the niggard­ly 1. Sam. 25 Nabals of this vncharitable age: for howsoeuer that Diues, who is to Luke 16. be buried in hell, neither heares, nor regardes hunger-starued Lazarus: yet his very dogs will licke his sores, and lessen his sorrowes.

Our conclusion is, He that spea­keth in the behalfe of the poore, whose out-cries rent his heart, whatsoeuer his woordes do worke, and howesoeuer his speeche dooth prosper, hee hath discharged [Page 104] the dutie of a true Christian neigh­bour, and hath made manifest his mercifulnes, Misericordias, à mi­sero corde dictas, and seuentie times seuen times blessed are such mer­cifull Matth. 5 men, for they shall be sure to obtaine mercie.

By these woordes our Catholike brethren of Rome, thinke they haue made a great conquest ouer vs (as their Annotations in their Rhemish Testament obserue) but they tri­umph before the victory, they doe beare vs downe, hand ouer head, that we shall neuer be able to with­stand their Doctrine of the Inuoca­tion of Saintes, if this place be wel considered: For thus they reason, the Disciples of our Lord Iesus be­seeche him, in the behalfe of this poore woman, Ergo, the Saints of God make intercession for vs. Is it not therefore necessary, that wee cal vpon them, to continue this their [Page 105] intercession for vs? An other argu­ment is this; If the Saints of God, compassed about with their infir­mities in this militant Church, pray­ing one for another, preuayle wyth our Lord Iesus, howe much more shall the Saintes, nowe glorified in the triumphant Church (makeing intercession for vs) be heard of our Sauiour?

But to meet with these men, and their reasons, and (if it be possible) to satisfie such as be not obdurate in this heresie: although it be gene­rallie receiued in the schooles, and it goes for good payment amongst them, that Argumentum ab exem­plis no probat. 1 An argument drawne from examples prooues nothing: yet will wee insist in this example, and from hence let vs see howe this doctrine may be diduced.

The Disciples of our Lorde in­treate him for this woman: Ergo, the Saintes pray for vs : and who is he [Page 106] that denies this Doctrine, so it be rightly vnderstoode (as the nature of the Text leads vs) of the Saints here vpon earth yet aliue, as these Disci­ples now were? But to force this ar­gument, à viuis, ad mortuos, ab ente ad non ens, from the Saints nowe li­uing, amongst vs inured to infirmi­ties with vs, to the Saintes dead and departed exempted from the least feeling or touch of any infirmities; is not this a preposterous reasoning? Numquid viui consulent mortuos? shall the liuing aske counsell of the dead?

2 Againe, wee reade that this wo­man cries out vpon our Lord Iesus, wee can not probably gather, that she called vpon any of the Apostls, or besought them to intreate our Lord Iesus for her.

3 Lastly, if she did beseech them, and they at her request did intreate our Lord for her, yet marke, I pray you, how little they preuayle, they [Page 107] doe not onely not obtayne, but they are repulsed in their request, so that by the sight of this example, we are rather discoraged, than con­firmed to call vpon the Saints. And whereas for the more gratious ac­ceptance of this doctrine, they talke of Porters, Warders, and many friendly fauorites, who must be first sollicited before our Lord Iesus be acquainted with our petitions; out of doubt, heerein they shew them­selues great ennemies to the free grace of God in our Lorde Iesus Christ, and they offer his grace ma­nifest wrongs.

For, may wee imagine that hee Reuel. 2. (who now standeth at the doore of our heartes) and knocketh that he may come into vs, and dwell with vs: when wee shall knocke at the gate of his mercies, by our feruent and faithfull prayers, will he not o­pen, nor graunt admission vnto our requests? Saith not I pray you the [Page 108] Scripture, The Lord is neere vnto all such as call vpon him, yea al such as cal vpon him faithfully, &c. Also, do they not know, or will they not vnderstand, that al our payers oght to be directed to the shoot-anker of our faith, and do any christians be­leeue in any of the Saints? We be­leeue there are Saintes, as there are Angells, and we beleeue the Saints and Angells, that is, giue credence vnto their words, answerable to the truth of holy Scriptures, but to be­leeue in the Saints, is to make them our gods, and this were grosse ido­latrie.

Then, if it be not lawfull for any christian, to beleeue in the Saintes, neyther is it lawfull to pray vnto the Saintes, for wee must pray to them onely, in whom we beleeue.

Lastly, since the Lord hath said, Psalme 50. he that offereth me praise, honour­eth me : therefore we say, he that offereth praise or prayer to any but [Page 109] God alone, he dishonoureth him. 1 We conclude this point, chalenging them to shew vs, either any expresse commandement throughout the whole Scriptures, which imoyneth vs to call vpon any Angell or Saint departed out of this world: 2 Or let them set vs downe any faithful pro­mises, assuring vs that we shall pre­uaile in our petitions, which we make vnto any Angell or Saint de­parted: 3 Or lastlie, let them prooue to vs, that any of the Patriarkes, Prophets, or Apostles of our Lord Iesus Christ, made any of their prayers vnto any creature in heauen or earth, saue to the Lord onelie, and they shall doe somewhat for their inuocation of Saintes. But if this cannot be done (or at the least neuer truely done) then are we con­tent to erre still from them in this point of doctrine, and so to say with the Prophet Ieremy, If we be de­ceiued, thou hast deceiued vs, ô [Page 110] Lord, for thou hast commaunded vs to call vpon thee in the time of trouble, promising that thou wilt heare vs, and deliuer vs, that we may glorifie thee: To thee be glorie for it. It followeth.

[Send her away] This is the se­cond point, the summe of their re­quest, to be rid of her they care not how, so they were eased of her. Wherein first of all we may meet with this preposterous pollicie, the ouer weening wisdom of flesh and bloud, wherby she thinkes she may out strip the counsell of the Lord. For example, one is bade to goe wash him selfe in Iordan, and he 2. Reg. 5. shall be cleane; and hee replies, are there not as good and as goodlie waters in Damasco? Another binds the counsell of God to eight dayes, Iudeth 7. or else hee will surrender the citie. The blessed mother of our Lord Iohn 2. Iesus Christ will learne him what he hath to doo, and tell him, they [Page 111] want wine at the mariage. And the chosen Apostle Peter, will Math. 16. not bee behind in kindnesse, to re­member his master, to spare him selfe.

The Apostolicall canon is, that Phil. 4. wee should follow the trueth in loue, wee must not out strip the trueth.

Secondly, we must follow the trueth, wee must not direct the trueth.

Thirdly, wee must follow the trueth, wee must not follow our owne conceits, or the deuises of our owne braine: but this world is topsie turuie turned, and the world runnes backward. The pa­tient will prescribe what the Phi­sition shall minister vnto him; the sheepe will choose and leade their shepheard; the disciples will teach their master. Is not this meere madnesse amongst the sonnes of men?

[Page 112] Truely said the Prophet, euerie man is a beast in his owne vnder­standing Ieremy 7.: and our Prouerb is, quis­que sibi pessimus magister, euery man is a bad Schoolemaister vnto him­selfe.

We conclude woe vnto him that is wise in his owne eyes: let vs fol­lowe the Lorde leading vs, captiua­ting al our vnderstanding to the conduct and guide of his will. For I assure you, the will and pleasure of God is the exactest rule of all wise­dome, equitie and iustice.

3 [For she crieth after vs.] This is the third and last point, contayning the reason of this their request; they desire to haue her shaken off and sent away, because she maketh such an outcrie, and so bawleth out af­ter them: they regard not so much her help, as their owne ease, so she were gone, that they were no more troubled with her clamorous noise, that was all they wished.

[Page 113] 1 Wherein first of all, we see how the Lord God turneth the corrupt affections of men, to the good of his children, as a wise phisition in vsing poyson, which he so tempe­reth by degrees, that the poyson, which of it selfe is meere hurtfull, by the phisitions skill, worketh an ef­fect most profitable: so from the lewdest and corruptest aff [...]ctions of men, the Lord our God produ­ceth good effects: Hence is it that Austen saith, Deus aliquando volun­tatem suam bonam per voluntatem improborum malam implet, God sometime effecteth his good wil, by the naughtie will of the wicked: as that wrongfull imprisonment of Io­seph, by that slanderous surmise of Genes. 39. Putiphars wife, as also that vnnatu­rall sale which his brethren made of him. From these out-rages the Lord fetcheth forth the meanes of their preseruation in the needfull time of their trouble.

[Page 114] So likewise, from the most mon­strous treason that euer this worldes eye wondred at, which Iudas com­mitted, the Lord God wrought, and Math. 26. brought out the redemption of mankind.

Plutarch reporteth, that a wo­man, in hope to kill Pericles, stroke him vpon the stomach with a stone so vehementlie, that the blow brake an impostume, bred within him, wherby hee recouered his perfect health: euen so the Lord applieth the vngodly proceedings of the wicked vnto a good end. Notable is the saying which Ioseph vseth vnto his brethren, when you thought Genes. 45. euill against me, God disposed it to good, that he might worke, as it is come to passe this day, and saue much people therby.

The wicked therefore run on in their wickednes, and God runneth with them, not staying their course, but turning their way to his glorie, [Page 115] and the good of his elect. Neither haue the vngodlie herein to reioice, because God maketh a profitable vse of their poyson-som sinnes, for thou art not therefore to be excu­sed, thou vngodlie liuer, because the Lord can conuert thy vngodlines to his good. Babilon was his hammer, and Ashur the scourge of his wrath: yet both his hammer & his scourge (when they had done their offices) were throwne into the fire, and burnt to ashes. We know that Sathan himselfe is the executioner of his will and seruice, and yet wee 2. Peter 3. know also, that Sathan is reserued in chaines vnder darknes, vnto the iudgement of the great day.

Our conclusion is, The Lord raigneth, be the people neuer so mad, he sitteth aboue the Cherubins, be the wicked neuer so outragious, and he so rangeth & ruleth all their deuises, be they neuer so diuilish, that they shall turne to his glorie, [Page 116] and the benefit of his elect.

2 Lastly, in that the Disciples de­sire to haue her sent away, because she crieth after them: Hence are we learned, so farre forth to labour and seek for our owne ease, as it may also stand with the good of our neighbour, for we are neither borne for our selues, nor to our sel­ues: and therfore the prouerb saith,

The Lacedemonian common­wealth neuer allowed of two kindes of men, [...], the louers of them selues, nor [...], despisers and haters of men. The Apostle Saint Paul saith, Wee are all members of one body, and therefore the eie can 1. Cor. 12. not say, I haue no need of the hand; nor the hand, I haue no neede of the feete.

Demosthenes telles the Athenians a tale, but it hath his Morall: the members of the body (sayth the O­ratour) [Page 117] once fell at variance amon­gest themselues; the eye, he was of­fended, because all that he looked after, was little enough to please the belly; the handes were offended, because all they did, was little e­nough to fill the mouth, and satisfie the belly; the feete were offended, because all their trauell was for the belly: Thus offended, they agreed euery one to withdrawe his duetie from the belly, so that in shorte time the belly became hunger-pin­ched, and waxed so feeble, that the eye sight failed, the handes sha­ked, and the feete trembled vnder their burden: inquiring therefore the cause thereof, they found, it pro­ceeded from the faintnesse of the heart, because of the emptinesse of the belly.

Wherefore they concluded a­mongst themselues, that for the re­couery of their former health and happy estate, they would ioyne to­gether [Page 118] againe, as Nature had taught them: euery one in his place to re­leeue the belly.

The Fable hath his meaning, for God hath knit vs all in a sociable mutuall bond of kindnes, and it some­time falleth out, that the Princely Lion stands in neede of the helpe of the seely mouse.

It is worth the marking, that Da­uid, howsoeuer he flies into the wil­dernes for his own safetie, yet euen there he hath a care of vncourteous Nabals welfare: see yee not how the 1. Sam 25. heauens vniuersally droppe downe their kindenes vpon vs all, and the earth generally bringeth foorth her plenty vnto vs all? yet are there a sort of sauage menne, that desire to liue alone vpon th'earth, they ioyne house to house, and land to land leauing not the poore, a sticke, or a stone to rest vppon: the Prouerbe was in the dayes of Zacharie, That which dies, let it die; as though the [Page 119] affliction of Ioseph concerned not them.

In time past it was sayde, Homo homini deus, Man was to man a god, in all kindenes and curteous reliefe: but now we prooue it, Homo homi­ni daemon, Man is to man a Diuell, and a dog, disturbing and deuour­ing him : they say, Lupilupum non laniant, One Wolfe preyes not vp­on an other, and shall one man, nay more, one christian, nay most one brother, for we haue al one Father in Heauen, and one mother (the Church) in earth, shall these seeke the ruine, spoyle, & vndoing one of an other? this is monstrous in Na­ture, preposterous in religion, and diuelish in the sight of God, and all good men.

Our conclusion is, with the A­postle, Be ye all of one mind, loue as brethren, let euery man so far seeke 2. Corin. 23. his owne priuate ease, as it hurteth not the publike good of any man, [Page 120] that the priuate affections of your owne profite, prooue not the gene­rall afflictions of your neighbours; so shall God be glorified, the com­mon wealth comforted and streng­thened: And this shalbe the crown of our ioy, euen the testimony of a good conscience in all thinges be­fore God and man, which God for his sonne Christ Iesus sake graunt vnto vs all Amen.