THE HISTORY OF THE WOMAN OF GREAT FAITH.  
Recorded by Saint Matthew, ch. 15. v. 22. etc. and by Saint Mark, ch. 7.24. where three very strong encounters are beaten back by her unmatchable faith.  
Treatised and expounded for some help to the weak in faith.  
By ROBERT HORN, a Minister of jesus Christ.  1 john ch. 5. v. 4. 
This is the victory that overcometh the world, even our faith.  
LONDON: Printed by T. H. for Philemon Stephens, and Chr. Meridith, at the gilded Lion in Paul's Churchyard, 1632.   

TO The Noble Lady, the Lady Harley, the pious Consort of that religious Knight, Sir Robert Harley of Brampton in Herefordshire.  
Christian Lady:  
I Present you (here) with some fruits of my age, the root (out of which they sprung) standeth in that famous history of a Woman of rare Faith; and because a Woman, therefore the fit to be commended to you, and this for the truth's sake that dwelleth in you. This truth is that noble Guest that takes up lodging no where, but in a heart, such as is according to the faith of Gods elect. Such a room of special receipt it hath found in you long: a Chamber or room trimmed for a Daughter of heaven, so highly borne: and for this, you are the observation and speech of many, of so many as know you, and the grace of God in you: which (though now offered to the eye) is not so much to show what you are in a right understanding, as to set you further forward to the prize of that high calling, at which you aim, and not at things by the way, the aim of those that delight to be blown up with the wind of praise, for what they do well. Worthy Madam, you have run well, few of your sex, and sort better. Keep on as you do, there is no standing till you be as your father in heaven would have you to be, perfect as he is, Mat. 5.48. Here are the steps of faith in a woman, a Canaanite, tread in them, and you are sure of your way. In this you go not alone, and you have a worthy Leader; your dearest Husband is he, who (being the guide of your life, and to your precious faith a most able coadjutor) doth by his godly precedence, chalk you the way for your safter going on. And if I shall, by the blessing of God upon that which is here done, be vouchsafed worthy to add, though the least grain of improvement to the aright ordering of your steps in this way of faith, I shall think my labour and desires very happy, and the same highly advanced. And now for this, and for the sweet children of your body, likewise for the Parent of them, your most loving Husband, and my most kind Patron, I do, and still pray, who am  
Your good Ladyships very greatly bounden for the service of your faith, Robert Horn. March 27. 1632. from Ludlow.   

Errata.  
PAge 8, line 26, read make crosses enough, p 11, l 14, r they have, p 12, l 21, r out of Egypt, p 17, l 17, t known, p 30, l 24 r did not forget, p 35, l 8, r feed, p 41, l 21, r teach, p 56, l 16, r whom, p 113, l 8, r in Christ, p 121, l 20, r their, p 123, l 23, r and not hold, p 136, l 16, r strange Star, p 148, l 3, ● patience help to, p 149, l 23, r over our, p 152, l 5, r obsecration, p 157, l 3, r (one, p 159, l 21, r with their, p 172, l 10, r blessed song, p 178, l 9, r loath, & l 10, r she sits down, & l 18, r saith, p 179, l 9, r to weet, p 180, l 12, r with, & l 13, r with p 190, l 17, & 18, r who in a s●rt, p 204, l, 21, r enlarged, p 207, l 17, r a sheep, p 209, l 11, r promise is, p 225, l 10, r tale, p 230, l 7, r but all, p 235, l 15, r thank, p 237, l 2. r privilege, & l 4, r life Christ saith, p 242, l 17, r heart, p 253, l 15, r then, p 263, l 28, r believes, p 275, l 12, r fight, p 278, l 5, r detraction, p, 287, l 3, r only that.   

Matth. 15.21. with Mark 7.24. etc. Then jesus went thence, & departed into the coasts of Tyre and Sidon. 
MATTHEW & Mark do (both of them) make a remarkable report of a famous History; we will draw one thread from both, and supply the defect of one of them by another. The History concerneth the singular commendation that Christ giveth to a Woman of great faith, the Woman was a stranger, a Cananite, the Canaanites, an accursed nation, and she of them, which maketh the story more remarkable; it concerning a woman, a Cananite; the weakest sex, and the wickedest nation, and here we have jacobs' hold in Canaan, Gen. 32.26. or the victory of faith in a woman a Cananite, 1 joh. 5.4. and in the whole of the history, we may observe the occasions and subject matter: the occasions are partly in this word of context, then; and partly in the text itself. And those are such as were out of the woman, or in her, they out of her were in the Pharises, Mat. 15.12. in her daughter grievously vexed with a Devil, Math. 15.22. and in the fame that went of Christ; she had heard of him, Marc. 7.25. the occasion (which was an occasion of fault in the Pharises) was this they did bind upon tradition against Christ, Math. 15.2. and the truth he taught, they would not dispense with customs of their own invention to keep him, and, (not his doctrine only, but the miracles he did, displeased them) therefore, from them & from thence, that is from the land of Genesareth (where he was;) he departed to the furthest part of Galilee, in the skirts of Tyre and Sidon, And so went fare enough from them: 
Doct. 1.  which teacheth that Christ cannot abide to be, where his service (for the substance of it,) is set in ceremonies, or mixtures of man's clay with his head of gold. Dan. 2.32.33. they that let go the substance in religion for shadows, make God weary of them. In the old Testament, the jews had Moon-times and feast-days of their own appointment: and the Lord saith that they were to him a burden and weariness: Esa. 1.14. and, when they called not upon him, or called upon others with him: and when they brought to his altar, not his sacrifices, but the offerings of their own head, the Lord saith that they made him to serve with their sins, whom they should have served with his own sacrifices, not with that Swine's blood, & what was this but a wearying of him? Esa. 43. vers. 22.24. though God had wrought wonderfully for his people, in the eye of Pharaoh; and of the whole Kingdom: yet when there was no enemy left, they left God by limiting him to their devices, and by tempting him. Therefore (as followeth) God was wroth, and greatly abhorred them. Psal. 78.40.41.58.59. at another time they provoked him with their inventions: & it is said that the plague broke in. Psal. 106.29. So in the days of Ames, they put words of their own pleasures into the mouths of his Prophets, and gaue them their text: therefore, the Lord saith; that he was pressed under them as a cart full of sheaves. Am. 2.12.13. and cold he be more wearied? therefore, it is a vexation to him, when a people is more zealous of traditions or of men's inventions, then of him. The reasons, 
Reasons.  what Master will not, to a vexation, be weary of that servant that will not do what he shall command, but what himself listeth? we are God's servants, not to follow our own head, but to follow him. When (therefore) we walk in our own devices, not in the steps of his word, must it not needs vex him, and so cause him to leave us, when we leave him first? Secondly, such spillings are but strange fire, as all else are which in worshipping he commandeth not, and such fire the Lord will devour with fire from heaven, as he did Nahab and Abihn, the Sons of Aaron. Levit. 10.1.2. And would he so do, if such acts of presumption did not greatly provoke him? Saul sought the Lord in his own way, and found his own destruction. He would not obey, as he was commanded, but as he listed: therefore, the Lord had no pleasure in him, nor in any of his offerings. 1 Sam. 15 22. Thirdly, God is pleased when we do his will, and obey his word. And obedience, in this sense, is as the salt of the offering, that keeps it in good taste; without which, it stinks before God. 1 Sam. 15.22. as before. jer. 7.22.23. and is God pleased when his word is obeyed? then, it must needs vex him, when it is not. Such servants, and they that so serve, do but mock God with a show without substance, and he will not be mocked. Galat. 6.7.  
The use is (first) for instruction & teacheth that to compliment with religion, 
Use 1.  is to drive away Christ and religion. He is no good Christian whose Christianity stands (all) in outwardness. Rom. 2.28. neither he who flides into a visible garb of Christianity only by custom, and the imitation of times. The Jews did so, and had glorious words for a cloak of their falsehood. jer. 7.4. They had (as most of our ignorants now have) a spiced conscience in vain things, but no conscience of worshipping in Spirit and truth. Such worshippers were the Samaritans: they stood upon the formality of jacobs' Well, when there was no water in it, such as jacob drank of, when he drank of the Spirit. joh. 4.12. So nature and custom taught them their religion: and have the most of our people any other teachers at this day? If they pray, it is in words without any heart, even when their lips march, as jehn. 2 King. 9.20. they care not, if he, that is the Salt of the Parish (the Minister) keep his whiteness, whether he have any savour in him or no. Math. 5 13. and so they love rather to see then hear a Preacher. This is not to do after the doctrine here, but contrarily; and will Christ tarry, where he hath but an outside, and not the inwards of a true welcome in the Gospel? One saith well: he that is married to a fleshly religion, or religion of no Spirit, cannot have Christ for his Husband. All ceremonious worshippers are of this stamp moulded into no religion but what is carnal and standeth in worldly matters, & therefore, the marriage bond is broken between Christ and them. Against this doctrine offend the Papists, who hold of Peter by succession (if so) but not by doctrine, not having the faith of Peter, they catch at his chair, and keep the bones of the Saints, though no marrow be in them. Yea they make crosses 〈◊〉, while yet they make the Cross of Christ of no effect, and will Christ tarry there, where he is so dallied with?  
An admonition (therefore,) 
Use 2.  if we would keep Christ, to keep in with him, by bearing upon substance in religion, and not upon forms only. God is a Spirit and a living substance, joh. 4.24. will be worshipped substantially. Now, to worship substantially, is to serve God by his word where, his service must be learned of himself; who left making, after he had made his last testament, hence, the second commandment sends us to God, the only Maker in the frame of religion. Exod. 20.4. In making of the tabernacle every thing was precisely commanded, the silk, the colour, the smallest Goats-haire, the least pin was stricken in with Gods own hammer. Exod. 26.4.7.15.16. And then shall we think to please God, when we use not his hammer, but our own, for the pins we hang our faith upon? all good meanings (the spring of our own brain) what are they but our unreasonable service of God? and what is that but the sin of witchcraft? 1 Sam. 15.15.23. & what upon this but a provoking of Christ to a departure? The Lord seeks such to serve him, who screw in spirit and truth. joh. 4.23. And doth he seek such worshippers? questionless, he is delighted with such a worship; and further, he seeketh this service, that hath no need of our service, and it is to our own profit, not his, and (then) shall he not have it, that we may have him ever? Quest. but, what is it to worship in Spirit & truth? Answ. To worship in Spirit, is to worship spiritually, not carnally, and in ceremony; and to worship in truth, is to worship otherways, than the Jews, who worshipped in shadows of things to come. Heb. 9.9.10. Where it appeareth that the service of God in the Gospel, must be in manner, wholly inward & spiritual; whence I infer that they who use God's worship or any part of it, as matter of ceremony and form only do, with Saul, go to graves to inquire at the dead. 1 Sam. 28 7.8. but (then) the Lord was departed from him, ver. 16. (that the Devil said truly:) and (then) he will leave us, which would be considered of those Christians, who (so 〈◊〉 here a form of God's service) never care whether it edify the conscience or no: never seek for God's seal upon it that it may imprint blessings: & never hold Christ with the right hand, that he may not go away (as here) from the Pharises, whose devotion was (all) set in a ceremony of religion.  
But whither did Christ go, going from the jews? departing from them; he went as fare as (well) he might, he went to the hithermost coast of the Gentiles, whereof he was the appointed light. Luc. 2.32. And so, (as the Sun of the heavens) he sends forth some beams of his approach before him, as the messengers of his coming, not long before he came. The Sun went low in judea, but was not down: and Christ was going away, but not gone: therefore Christ departed but into the coasts of Tyre and Sidon, and not fare into the country. Here he desired to repose himself, and was received, where his own received him not. 
Doct. 2  Math 4.15.16. And here we learn that when Gods own people will not receive the truth, a strange people shall. For Princes shall come out Egypt: Ethiopia shall soon stretch out her hands to God. Psal. 68.31. as God said to Elijah; so he hath not only seven, but seventy times seven thousands, wherewith to seed Israel in the thin spring of true worshippers. 1 King. 19.18. and he is able, out of the seed of stones, to raise up ehildrens to Abraham. Math. 3.9. when jeresalem would not receive Christ, Egypt. did. Math. 2.13. and here, Tyre & Sidon open their doors, when jewry shut hers against Christ, and Christ saith that he hath other sheep than those of the fold of judah. joh. 10.16. reasons, 
Reasons,  the first may be taken from God's unquestionable right and property in all things: for all are his, made or not made. joh. 1.3. Heb. 1 2. Now he that is Lord of all, may choose where he will; For, may not the King abide with us, or set his throne in Scotland? Secondly, he that can make stones, can (as was said) of stones, raise up children to Abraham. Math. 3.9. if one world will not he can make another that shall: for, he is Allmightie. Psal. 115. 3. and so from the power of creation in God, we draw a second strong-binding consequent. 3. A reason may be drawn from the inconvenience that would follow, if it were otherways, for it could not but make a people exceedingly arrogant & proud, if God could not be God without them. For, would they not then say; let him go whither he will, he must come again?  
The use is for correction, 
Use  some in their prosperity think it cannot be otherways, and David in some of his good days, thought he should never be removed: Psal. 30.6. But he found the contrary, and repent. ver. 7. jerusalem was impenitently proud of her strong foundation: and jerusalem (the speech of all the world) was made an heap. Lament. 1. Rahel, despising Leah, became barren, and Leah fruitful, Gen. 29 31. so when the Gentiles were reputed vile, and the proud jews despised them; the Leah of them became a fruitful mother of children. After, the younger Sons had more honour, than the elder in the house. Luc, 15.29.30. This is written for our learning that have drunk so deep of God's mercies, in the cup of the Gospel. The Gospel hath been a rich wise unto England. But, as some that mary for wealth: so many among us, that marry, not the power of the Gospel, but the good days of it; behave themselves in it, as if they had said; the marriage were good, if the wife were away; and these Gadarens love their hog's better than Christ: who (therefore) will go from such, without bidding to be gone? Math. 8.34. As therefore, when Aholah and Aholibah (being sisters) did partake, one with another's sins; (lerusalem with the sins of Samaria;) they drank (both) of one cup: Ezech. 23.2.4.9. so, if we of this nation prove Aholah, and justify Aholibah in hers and her sister's sins, we must look to pledge them in the same cup of destruction, that was their death many hundreds gone, therefore let us not flatter ourselves with a showing promise of long days in the Gospel, if we walk not more worthy of it: for, if we refuse Christ's supper, he will, without us, have guests to fill his house. Luc. 14.21.23. and he cannot want a Church, though England were under ground. God is bound to no nation: and in every nation, he that feareth God and worketh righteousness is accepted of him. Act. 10.35. our glory is not in this that we have the name of God in our mouths and Churches; but that we glory in God. jer. 9.23. The rather to move us, consider we that the Lord hath change of ground, which, he may at his pleasure, turn up with the plough of the Gospel: and if it lose edge among us, he can whet it at the grind stone of the Savages in America? Again, he spared not our elder sister the Church of the Jews, when she sinned against him, Psal. 80.8.9.10. and shall we (the younger Sister) think to far better, not doing better, or doing worse than she that first opened the womb by an elder calling? what ground in reason, for such presumption? thirdly, & again, let it be thought upon that to whom much is committed, of him or them, much will be required. Luc. 12.48. If it may be said of us, as it well may, and as it was said of the house of Israel: you have I know of all the families of the earth; (for all Europe being, at this day, in combustion and blood, we enjoy ourselves and know no war:) than what followeth is a conclusion proper to us; therefore will I visit your iniquities upon you. Am. 3.2. For, will he suffer such pieces to go from him, & not know how? Luc. 19.13.15  
But is Christ among the Gentiles? his salvation doth (therefore) belong to them. Which (thirdly) teacheth that salvation is of the Gentiles. 
Doct. 3.  We heard before out of john 10.16. that God hath more in the bunch than I●dah: and the second Psalm doth prophecy of an other inheritance, even that of the heathen, who shall come unto Christ from one end of the earth to another, Psal. 2.8. Isaias saith, that nations shall offer themselves to the root of Ishai; which was not David, but David's Lord: & that he hath a remnant of people out of Ashur, out of Egypt, out of other places, and out of the Isles of the sea, Esa 11.10, 11. And further, that he shall bring forth his judgement, that is, his Law to the Gentiles, who should receive it, Esa 42.1. After S. Peter had preached to the Gentiles, they of the Circumcision (the Jews) contended with him; to whom he made answer, that God would have it so: and that he was not to forbid the wind of God to blow where it listed, for saith he, could I let God? Act 11.2.17, 18. The Apostle S. Paul calleth this, the riches of the world, and the riches of the Gentiles, Rom. 11.12. rich indeed, when for so few cast off (and yet all were not so) so many were called to Christ as (then) were in the broad field of the nations. And thus it is plain that God's salvation goeth (now) farther than the wall of Israel. 
Reasons.  The reasons, for else Noah's prophetical prayer should be fruitless, Gen. 9.27. and many prophetical texts in Esa and others false. Secondly, than God should have respect of persons, where there is no such thing with him, Act 10.34. Thirdly, the first fruits of the heathen, this woman with others make it evident, from effect, that the whole crop of the Gentiles did belong to God. Fourthly, and therefore did God shut up all in unbelief, as in some common gaol, that he might have mercy upon all, that is, upon the kinds of all, Rom. 11.32: wherein he had failed, if he had kept the Gentiles in ward perpetually. But the veil between the outward Court and the Sanctuary, was rend at Christ's death, Matth. 27.51. and then he said to the prisoners, go forth, Esa 49.9.  
The use is for instruction, 
Use 1.  teaching that great grace is come to us, the sinners of the Gentiles: & that we have great cause of glorying in God for his merciful health. We that were dead in sin, and trespasses, are quickened, Ephes. 2.1. now we are written among the living in the Gospel, whose names (before) where not in the book. Our duty in this case, is to beware that we race not the book by our contempts, neither blotit, and our names in it with the pen of our sins, Rom. 11.20, 21. Be we advised then how we join in answer with those, who (bidden to the great Supper) absented themselves by their farms, & yokes of Oxen, Luke 14.18, 19 God hath pitied us, let us not be cruel to ourselves: he loved our salvation above the life of his Son: john 3.16. let us not undervalue it with Esau, to a portion of meat, Hebr: 12, 16. nor let us with the Papists, open a shop of our own doings, when the Lord hath done alfour works for us, Esa 26.12. for God hath not given us this great stock of his gracious bounties to set up for ourselves, but to occupy for him, Matth. 25.25. much less to put it out to bad uses, or to consume it on our lusts, jam. 4.3.  
Is the salvation of God come to the Gentiles; and (if to any) to us of this nation? it reproveth the cold affections of the most among us, who receive it with no better welcome. The Lord hath cast the seed of his word, and the precious stone of his Gospel among us: & where others labour and trade with earthly wares, he hath made us the Merchants of a rich jewel, wherein is life & salvation: but this ignorance that is among us, and this untowardness that is in us, either to learn the good will of God, or to practise that we know, hath made us the merchants of the earth, and not Merchants of so heavenly a treasure. It cannot be denied but that great grace is come unto us, & that the Lord hath set up his Altar in this Realm for his worship: but as when the Ark of God was with great gladness received of the Bethshemits, after it came from the Philistines, but with little reverence used, it became the death of 50000 and 70 persons, who died in that contempt, 1 Sam. 6.19. so, it is to be feared, and almost to be looked for, that if (generally) more care be not taken that the Ark of the Gospel have better rooms among us, & welcome to us, than now it hath, or (of late) hath had, that even that worthy thing, which otherways would have been our life, will prove our death, and the death of all the whole Realm: without such redress of our ways (as one well saith) what can be thought, but that which (otherways) should have been, and would have been the water of life to save us, will be but a sea of waters to drown us: and become for a sweet powder of health, a strong dose of destruction: and for meat to feed us? poison to kill us: and for a word of glad news, a word of the saddest that ever was heard.  
So much for the occasion of this conference in the Pharises, the other occasions follow, out of the text of S. Mark.   
Mark 7.24, 25, 26. 
And entered into an house, & would have no man know it: but he could not be hid.  
For a certain woman whose young daughter had an unclean spirit, heard of him, & came and fell at his feet.  
The woman was a Greek, a Syrophenician by nation: and she besought him that he would cast the Devil out of her daughter.  
IN these words (which we take up for supply of what S. Matthew hath not) we have the other occasions of the following conference, where (concerning it) the Evangelist S. Mark speaketh of certain adherent circumstances, and (then) of the occasions themselves: and first, there is a bar set against the woman's coming to Christ (for he would not be known): and then it is removed; for he could not be hid. Christ never shown himself, but his power was great, full of excellency and wonder: yet as joh. 7.3 6.10. so here, he shunned all openness. He was always worth the seeing; yet, here and now he would not be known. And now this humble mind in Christ, who (though he might have honoured himself) would not; 
Doct.  doth teach all Christians to be humble in their gifts. When Christ's brethren would have him to get credit by seeking to be openly known, he would not ante-date his father's time, nor go openly to the feast, but secretly, and in no show, john 7.4.10. In the Chapter before, some would have made him a King: but his hand (such as it was then) being not fit to hold the Sceptre, he got him from them to a mountain, where was no company, john 6.15. Further, he commandeth his to learn of him; and what is the lesson? it is to be meek and lowly in heart, Mat. 11.29. Hereupon the Apostle S. Paul biddeth Christians to carry the mind that was in Christ, who emptied himself of all outward glory, and made himself of no reputation, Phil. 2.5.7. so humble he was in his rare excellencies and high place, that he washed the feet of those, who should have worshipped at his feet, john 13.5. and thus Christians, (though of never so great gifts, and eminent place) should be humble in them: for what are their drops to his full sea? 
Reasons.  the reasons. First, much good will come unto us by doing so: for, where the ambitious and proud are tossed upon a restless sea of cares, we shall find rest unto our souls, Matth. 11.29. where they have a storm of perturbations in their minds, we shall find nothing but a sweet calm of quiet affections in them. Secondly, it shall be for our greater honour: for, they that humble themselves shall be exalted, Luke 14.11. Men shall lose nothing by humility, as they shall get nothing by pride: by which what man ever made a saving bargain? the lower or deeper we lay the foundation, the stronger the building is, Luke 6.48. and so, the humbler in grace, the surer of grace: and who having any good thing, would not be sure of it? Thirdly, by pride in our gifts, we pull from God to take to ourselves (as our own) that which is his: and can this glorying be good, which is so unjust?  
The use is for reproof of th●se that swell (as if they had a Tympany) because their gifts exceed the common rate of vulgar or ordinary. 
Use  Christ would not be known, but such would not be hid. Moses countenance shone, and he knew it not, Exod. 34.29. these know all and more too: but (thus,) following their own shadow, they drive it further from them: the way to catch it, is to fall down upon it: so, they that praise themselves with so loud a voice, lose the shadow of honour which they so pursue, where they way to get true honour is to fall low in the opinion of the best they do. He that will enter in at a straight and low gate, must strive and go low: such a door of entrance, we have into Heaven, Matth. 7.14. and what going in (then) without an humble and low mind? proud members cannot belong to an humble head. Such is our head Christ: and (therefore) no humility in us, no affinity with him.  
So much for the bar put, the same removed followeth in it, and in the reason of it.  

But he could not be hid.  
THere was a bar in the door of the woman's coming to Christ; for it was said that he would have none to know where he was: but here it is taken out, for, he could not be hid: that is, the fame of his miracles & teaching could not be kept within the wall of judea, it flew out to those that dwelled in Tyre and Sydon (colonies of Phoeniesa) And further, Herod heard many things of him, Luke 23.6. his Doctrine and works made him much spoken of in the King's court: and here, upon the legs of the same report that went of Christ, this woman came unto him: for it is said V. 25. that she had heard of him: 
Doctr.  where we see that God hath means (even out of the Church) to bring those to his salvation that are appointed unto it. When Israel went out of Egypt, a great multitude went out with them, whereof some (no doubt,) even in Egypt, had learned the way to jehova, Exod. 12.38. jethro had few ordinary means (indeed none) to be as he was: for, he was not in the Church to have them, and he was Prince of Midian, Exod. 2.26. yet was the father both in Law and in counsel to Moses, Exod. 18.14. 17, 18, 19, 20, 21, 22, 23. and what means had job from the Church, when the Church was but in his own house, and where (out of it) were none but the wild of the nations? job 1.1. Further, was not Ruth a Moabitesse made an Israelite out of Israel? Ruth 1.4.16 17 a little maid carried out of Israel young, and bred in Naaman's house (no house for the knowledge of the true jebova) yet did forget the Prophet that was in Samaria, 2 King. 5.2, 3. and what means had she in Naaman's house to preserve the knowledge of him? and what means had the widow of Sarepta (which was in Sidon) to whom Elijah was sent, 1 King. 17.9. had she any Church means: yet her name is in the role of the blessed, so happy, that a great Prophet was commended to her. Luke 4.26. the like of Naaman the Leper, who (of all the Lepers in Israel) was only made clean by Elisha, Verse 27. In the captivity many of the people of the land became jews, Hest. 8.17. Was that conversion made by an ordinary way? And so we see that out of the Church, there are means other than Church-meanes to bring those to life that are ordained to it: the reason, salvation is the Lords, that is, 
Reasons.  it is in his hand & bestowing; and therefore he can give it in what hand, either of means, or no means, as best pleaseth him. When the woman in the wilderness could not upon on her feet go, from the Dragon that pursued her, God gave her wings to fly from him, Apoc. 12.13, 14. So, when we have not the feet of the means to go from destruction in an ignorant estate: God can give wings without means to save us, when ordinary tillage fails, as in the wilderness he did; he can blow the heavens, & rain Manna: for his time is to work when means fail, who can work without them. Secondly, the wind bloweth where it listeth, joh. 3.8. and if the wind, shall not he that moveth in the fearful winds? Thirdly, to conclude God within means, is to deny him to be Almighty: but he can do whatsoever (by what way soever) pleaseth him, both in heaven and earth, Psal. 135.6.  
The use is, 
Use 1.  (first) for instruction, teaching, that if God have means for the salvation of the Elect out of the Church, than we need not to doubt but many of our Elders, living in Popery, were saved: for as God had an Ark for Noah, and for those that with him entered into it, in the general flood, Gen. 7.7. So we fear not to say, that God had his Ark of salvation for those our believing Fathers, who in that general flood of popery, did cast themselves wholly upon the merits of God in Christ, though confusedly, and by unknown means, and in this sense, where our Papists object and say; Do ye think that all your forefathers that lived and died in the air of popery were damned; I doubt not but we may safely answer, and that with the voice of God, that all did not, and that God had among them, more than his seven thousand, that in the bastard Israel of that age, did not bow the knee to the Baal of Rome, 1 King 19.18. Many (I doubt not) were sorry that the mist of the time being so thick, they could not see whither they went, and therefore prayed for God's extraordinary thread in that labyrinth of ignorance, and had it; for with application to such we may say; the time of that ignorance God winked at, and was merciful to some in it, though not by an ordinary rule Act. 17.30.  
The second use is for comfort to those who by some long sickness are kept as with some chain, 
Use 2.  from Church assemblies; so it be their trouble that they cannot be in place, and the like to those that have, and long have had an impediment in their hearing: for, he that hath a way out of the Church to save his, hath no shorter arm in the Church, (the ordinary means failing) to bring his, by an extraordinary way, to his salvation. Some would gladly have a Preacher, and be as glad to hear him: but they are not able (themselves) to provide one, and they that are able, are not the Merchants of that pearl, Matth. 13.45. In this case and when no Preacher is near, let them remember that God can fi●d them by a Reader, as he fed Elijah by a Raven, 1 King 17.6. But it is not safe to trust to a miracle, when by our convenient travel, we may hear a Preacher, not breaking the Church's peace. For than we must do, as it was prophesied we should do: run to and fro, that knowledge may increase, Dan. 12.4.  
The reason why Christ could not be hid followeth.    
VERSE 25. For a certain Woman whose young daughter etc. 
THis is the reason why Christ could not be hid. He was so followed by the weaker sex, a Woman, and (which is stranger) a stranger, a Cananite, that he could not, where, we may note the importunity and boldness of Faith: that grace, which is the victory over all denials; and that which will have no nay. For, this Woman, having sought Christ by hearsay, and by her Faith found him, and bound him in a sort, to dispossess her vexed young daughter, she rests not till it be done. And so in these words and in those that follow here, & in S. Matthew, we have the other occasions of the conference following, that, in the Woman, was her strong Faith, which is here gathered: and, out of her, the occasions were; her daughter's vexation by a Devil, and the report that went of Christ both of them set down in this verse, some adherent circumstances there are; asthe description of the woman by her sex, and country in the next verse. And her manner of importuning Christ, here and in S. Matthew, the manner this: it was with a crying tongue, she cried unto him: Math. 15.22. & with a low gesture down to the ground, she fell down at his feet. Marc. 7.25. But of these, when we come unto them in the Evangelists own order. Mean while we will consider, who came to Christ, and why. For the person that came to Christ; it is said here, that a certain Woman came unto him. The word (as we heard) had lost edge among his own people, and (here) he whetteth it among the Gentiles. In jewrie, where God was known, Christ could find but few that would receive the grace which he offered: here, in a land of darkness, and among the cursed Canaanites, a Woman and Cananite, doth in a manner, even compel him to give the grace which he offered not. And here, a Woman is opposed to Men: a Cananite to men in Israel: a cursed stock to a holy seed: a whelp of Canaan to Abraham's Sons: no Scholar to great Divines: one of no learning to learned men: and where none of the Pharises would follow Christ, she, a simple Woman, could not be driven from him. Thus, the word that had turned edge in judea, got a sharp edge here, being whetted upon a Cananite, which could not but be a shame to the whole land of jewry, to the Doctors, and all the Rabbis there: 
Doct.  and teacheth that God doth (often) confound the learned and wise by the weak and ignorant. Solomon sends the sluggard to school to a very homely Master, the industrous Pismire. Prou. 6.6. & the Prophet Isaias convinteth and quite shameth the ignorance of Israel by greater knowledge in the Ox & Ass; saying, the Ox knoweth his owner, and the Ass his Master's crib: but Israel doth not know, God's people doth not consider. Esa. 1.3. so Christ, by the great Faith of the Centurion (out of Israel,) doth reprove the no faith, or the no such Faith in Israel. Math. 8.10. also, by the mouths of Babes and sucklings he stopped the mouth of the chief Priests and Scribes, who (for that) had great indignation at him. Matth 21.15.16. and thus God convinceth the wise and strong by weak and foolish things. 
Reasons.  1. Cor. 1.27. the reasons. One reason may be taken from God himself, another from the Godly, and a third from those great Ones, that are wealthy and learned, but neither godly, nor wise: the reason that concerneth God is, by such means, to show his power, and to extol his praise; for, it pointeth, as with the finger, to God, as sole Agent in every great and notable thing done, which (therefore) he doth by simple and strengthless instruments. So Gideon and the few with him, must discomfit the main army of Midian, but neither with sword, nor weapon in hand, but only with blowing of trumpets and breaking of pitchers. judg. 7: 16.22. and the Apostles (some of them but simple Fishermen) yet with the sword of the Spirit (which is the word of God) in their mouths, were able and did cast down all the wisdom of the world that resisted them. Now, in this and the like who hath the glory? can the weak hand of the means, rather, shall not the strong arm of the Lord have it? Secondly, and in respect of the godly, this serveth to teach them, that that strength, by which they do great things (being themselves weak persons, is not theirs by any entail to nature; but by power from above, and so it excludeth all rejoicing in flesh, or of flesh in God's presence. 1 Cor. 1.29. Thirdly, for great ones and wise, but not godly; when they are put down by ignorant persons and simple in the world, but wise in God; it is to provoke them, as God did the jews by the Heathen. Rom. 11.11. at least, it cannot but make them ashamed before God and the world, when they whom thy condemn for such fools, may, nay must touch them.  
An admonition to Christians in title, not to lose all shame, 
Use 1.  when such examples should provoke them, as we see in this woman a Cananite, and in such, rather, then lose all edge, let us whet upon such grind stones: if praise come out of the mouths of babes, if, in them, God hath ordained strength, Psal. 8.2. Matt. 21.16, Let the elder men, for shame, come to Church to perfect his praise: for, in all liklihood, they are nearer the grave than they, and so in all reason, nearer to God or to the Devil. If children can give an account of their Faith; it must needs shame them, that are past children, not to can to do it. More years should have more knowledge, & riper judgement, if the Woman be more religious than the Man, it should make him to run: & where the simple in knowledge can say more than the learned, it should make them to blush. To speak particularly, and more distinctly: they that scorn to be Catechised as children, and yet have as much or greater need; should at least, be in place, when children and youths answer the Catechism, that, with shame, they may see their great ignorance and amend it. In other affairs, we can, say to our Servants; can a little child do this, and cannot you? and why not so in the affairs of religion? but we keep no shame for such mat S. Young men are ashamed to be behind others in impudency, and not before them in vanity: (a shame taught in Satan's school, who doth rend the wardship of such for the pleasures of sin:) and yet are not ashamed to come after every mean Christian in goodness.  
But this Woman's forwardness to Christ (having no guide to him, 
Use 2.  that we read of in a virtuous Husband living) doth reprove many backward women (besides men) in these days, who professing Christ, and having Guides, follow, (as Herod did the Wisemen to Christ) never a whit. Mat. 2.7.8. Some women turn their husband's edge, & become manifest rubs in their way to the mark of godliness; and such was the new married Woman in the Gospel, of whom, he (that was bidden to the great supper) said: I have married a Wife, therefore I cannot come. Luc. 14.20. But some women would come, and cannot, their world-following husbands keeping them from Church, as in ward, from Christ. I would advice such husbands to stir up themselves by so good an example in this holy woman, and to set it as a prick in their sides, but they will not be gotten, in the afternoons of the Sabbath, to come to Catechise and preaching: as soon you shall catch a Hare with a Taber, as persuade them.  
The reason why this Woman came to Christ, followeth in two occasions of her coming to him.  

Whose young daughter had an unclean Spirit:  
OR, as S. Matthew read's out of the Woman's own speech to Christ: was grievously vexed with a Devil. Matth. 15.22. This is another occasion (as it were leg) of the Woman's coming to Christ, and (consequently) an impelling occasion of the conference had with him, and this made her to come readily, and running to him. Here, a sharp assault was made upon her Faith: who, being but lately (it would seem) converted from Paganism to religion, had so ill a welcome to God, as to have a Devil thrown into her Daughter: yet the shield of Faith in her right hand warded off the temptation; and she neither laid blame upon the holy Faith, unto which she was converted, nor repent of the change, followed with so grievous an affliction. Many would (in such a case) have thought they had made but a bad change of their old religion, thus to be welcomed by the Devil, in a new: but her Faith (which was an occasion, in her, of this conference) would not permit her so to mistake; rather it drives her to the throne of mercy, with an implicit confession of her little worth in any thing: for Matth. 15.22 with the voice of a crying supplication, she said: have mercy upon Me, O Lord. Surely it was no light affliction, and it could not but be strange news to a woman, and that woman a Cananite, to have a kind of hell in her house, or a devil at home in a daughter so dear unto her. For, what might she think, but that God had cast her off, who thus had cast the Devil into her Daughter? yet she bore all quietly (as we heard) and, in her faith (attended with hope,) went boldly to Christ for help. 
Doct. 1.  From hence we are taught that the nature of Faith is to follow Christ under any cross. So the Prophet in trouble gave not over, but took surer hold, fastening upon God for deliverance, to whom he directed the eye of his soul. Psal. 25.1.2. at another time, in some great trouble of mind, and question of life, he commended into the hand of his supreme Lord, the spirit, which God had redeemed: Psal. 31.5. and so, went not from God in that cross but, by its approach, drew nearer unto him. Hereupon, Christ inviteth sinners, that are pressed down with the weight of their corruption, to come to him. Matth. 11.28. by Faith Peter speaks for himself, and all his fellow-Disciples that they had forsaken all to follow Christ. Matth. 19.27. that is, that to be with him, they stuck at nothing, and by like Faith, he could boldly say that he would follow him into prison and unto death. Luc. 22.33. Saint Paul (being faithful) was so well provided against troubles that might come, (all which he received upon the shield of his assurance in God's promise) that he was resolved that none of them (even unto death) should separate him from the love of Christ. Rom. 8.35.38. Those witnesses (also) of Christ, spoken of by the Author to the Hebrews (of whom we have a large Role in the 11. Chapter of that Epistle) were (all of them) faithful men and women; and therefore, having pitched upon Christ, no terrors of deathcould take them off. Hebr. 11.35.36.37.38. so certain it is that no cross of troubles can beat the faithful from Christ. 
Reas.  The reason's: Faith is our eye into heaven, the spiritual eye, where with we see those innumerable pleasures which are at God's right hand: the least whereof, laid in balance with all the glory on earth, is as a King's crown to a sceptre of reed: for the heaviest afflictions of this life, s●iled but light in the heavenly dialect, are as nothing to that fare more exceeding and eternal weight of glory that they work for us in an ever enduring kingdom, 2 Cor. 4.17. our work here, (not worth a straw,) is paid with gold. And who knowing this (and the faithful know it) will stick at any hardness, to have so rich a reward for so small labour. Secondly, where faith is, all troubles are swallowed up in victory: for, faith is the victory that over cometh the world, that is, whatsoever troubles are in the world, 1 john 5.4. Now, where no troubles are of force, what shall force any withdrawing in that kind? Thirdly, faith is the ring of our contract with Christ, the chiefest of ten thousand, Cant. 5.10. and what faithful soul so contracted, will desire to be loosed again, and not rather long for the marriage day? Philip. 1.23 A good marriage would not be broken● for any thing: and should any troubles (then) break between Christians and such an husband? and, if they should not, they shall not in those that are Christians indeed. S. Paul a notable Christian, and chief Apostle, would not (as we heard) to die for it, make the marriage void that the spirit had made between Christ and him, Rom 8.38. Acts 20.24. & 21.13.  
The use reproveth those, 
Use 1.  as persons of no faith, who are ready to cast off Christ for every cross. If you would know an hypocrite, look in the face of him that is weary of his profession when a cross comes, and there you may have him: the true believer is as true cloth, that is, as clothe truly made, that will not shrink in the wetting: the hypocrite pulls in at every sh●wer; if a dear year come, the Gospel shall hear of it: and then he talks of the merry world, and when the mass was up: for, then there was plenty of all things. And this was the song in jeremias days, taken up by a desperate people, who (opposing the Prophet) desperately said: The word that thou hast spoken in the name of the Lord, we will not hear it of thee, jer. 44.16. and why not? their reason was such as theirs with us, who measure religion by the belly: so long (said they) as we burned incense to the Queen of heaven; we had plenty of victuals, and saw no evil: but since we left off, we have wanted all things, V 17.18. This woman endured a greater matter than some restraint of victuals: yet did she not mislike her profession for it, but for it pinned faster upon Christ: and, they who have seen him that is invisible, Heb. 11.27. will do no less. The messenger whom jehoram sent to Eli●ha, wanting this eyesight, said: Behold this evil is of the Lord, what should I wait on the Lord any longer, 2 King. 6.33. He should have charged the sin of that age, but he foolishly charged God: so too many in these days, wherein sin is at full age, when any judgement is justly executed by famine, pestilence, or otherways, blame God, or religion, but sparingly, (if at any time,) their sins, the true causes of all plagues that come. From all this we may conclude, that what soever the dearth of other things is, the dearth of faith is graeat.  
The second use is for examination: where, we shall find the true Christian, 
Use 2.  if we seek him in his constant adhering to Christ, notwithstanding the many troubles that may arise for his sake. This is the seed sown in good ground which abides with patience, notwithstanding the injury of the winter, Luke 8.15. so doth not that that is sown upon stones: for; in the day of tentation, it goes away, V 13. The other grows into a blade, and comes unto fruit: this for want of rooting, withers away, Matth. 13.6. if it scape the winter, the Summers-Sunne strikes it dead: such are the faithful and unbelievers: They that receive Christ in an honest heart, will keep him, come what troubles can: but they that otherways receive him, and in no deep earth; that is, good ground; when persecution comes, on when preferment is toward, they are gone: so Demas could tarry no longer with S. Paul than the world would give leave, which he embraced, as in both arms, 2 Tim. 4.10. They that hold Christ in true affection, will follow him, whither so ever he goes, Matth 8.19. neither the winter of Satan, nor the Summers of the flattering world shall stir them: any thing shall those who will keep their Summer, but not their winter with him. It is easy for men to be doing while nothing is against them: but, if that wind blow cold, they that profess but in the warm Gospel, will, when the winter is upon it, presently give over.  
But this woman fet over by troubles, 
Doct. 2  comes to Christ; the wind blows her to him: and this teacheth that afflictions are profitable teachers. Manasseh, the strangest Convert, and greatest sinner that we read of, learned that in the school of the cross, being bound in chains and fetters under Ashur, which the magnificence of a kingdom could not teach him: for, being in tribulation (saith the text) he humbled himself greatly before the God of his fathers, prayed hearty unto him: and after his return to jerusalem, made a worthy reformation, 2 Chr. 33.12, 13, 14, 15, 16. When jonah lay in the centre of the sea, shut up in a whales belly, he received that true knowledge of himself, which (before he was so cooped up) he sought not after, jon. 2.8. & 3.2.3. The people that cared not for God in their good da●es, in their bad of troubles, made many errands to him: it is said, when his chastening was upon them, that they poured out a prayer, or were plentiful in praying to him, Esa 26.16. & so in trouble better than out. Hereupon the prophet confesseth, that it was good for him that he was afflicted, giving this for reason; because that through affliction and trouble, he was made a good scholar, proceeding to a good degree in God's testimonies, Psal. 119.71. and indeed, trouble is one of those servants, whom the feast-maker in the Gospel sent to compel his Guests to come to his great Supper, Luke 14.23. It was that, that made the prodigal to look home, after he had been long from his father in a fare country of sin, Luke 15.17. and it was that, that made Saul in his journey against Christ, (after he was stricken down by a light from heaven) to humble himself unto him whomhe persecuted, and with a trembling all over, to say: Lord what wilt thou that I do? Act. 9.3, 4, 5, 6. And thus afflictions are good schoolmasters; 
Reasons.  the reasons. We are all (naturally) full of the dregges and lees of sin, which by afflictions, as by pouring out, must be taken from us, Zeph. 1.12 these are the fire to burn out the dross of the natural man: And these bring us, as misery did the prodigal, to a sight of ourselves, Luke 15.17. job. 33.16.18. Gen. 42.21 also these make us pray in words of fire, Hos. 17.14. Psal. 107.4, 5.10.18.26. where otherways, we would either not pray as Atheists, or as hypocrites, coldly, and but for fashion only, Psal. 14.4. for in prosperity, we go from God, but when he hides his face, we seek him diligently, Hos. 5.15. afflictions (fur there) contain us in obedience to God, and keep us in, as with a hedge, that we break not out, as unruly cattles that wander from their pasture, Hos. 2.6. they draw us from the love of the world, which would rob us of the love of God, 2 Sam. 19.34, 35. 1. john 2.15. or as a storm at sea, they make us to wish to be in our haven, Psal. 107.26, 27, 30. and judge is with the rod here, that hence we be not judged to hell, 1. Cor. 11.32. thus, from the effects of good offices done us by our troubles; it is evident that they are good & profitable Monitors. Secondly, if we consider the essiciencie of them, they are good; for, they are of God, and come by his will: therefore the Apostle saith: All that will live godly in Christ, shall suffer persecution, 2 Tim. 3.12. he saith all, excluding none, and making a necessity of it, he saith, shall: and would say neither, if afflictions were not of God: for, what evil in the City, (the Prophet means the evils of adversity,) and the Lord hath not done it? Am. 3.6. Thirdly, the end of afflictions, (and the end makes all;) proves them to be good: for they are the puttings of us from our slothfulness to God; and where we would cast ourselves, (as the possessed in the Gospel) into the sire, and sometimes into the water, to destroy ourselves, Mark 9.22. God's corrections in their ends (for, such are they) stop us, and his loving crosses save us. Also the end why God sends them is, by them to fit us, for the holy City, into which nothing entereth that is unclean, Apoc. 21.27. and as the parching heat ripens the corn, so they prepare us for God's salvation, that we may go into the barn, as a shock of corn fully ripe, job 5.26. And are not all these good, the effects, the efficiency, and the end of our troubles?  
Are afflictions so good teachers? 
Use 1.  it should teach us to learn somewhat of such Masters, if God make us whole after some tiring sickness; by such a correction removed, we should resolve to sin no more, to weet as we did, that a worse thing come not after. joh. 5.14. For, if God take away the cross of sickness, shall we cross our salvation, by doubling our sins, which, in the single, can cast into hell? if he restore to a land the years of corn, after some years of dearth in it, that land must, by such a hard time, altered to fruitfulness, learn, more to fear God, and less to sin, than it did; It must not (therefore) play the wanton, with the abundance so given: for, so we may perish with the quails in our mouths. Psal. 78.31. If God pay our debts; we must not run in farther by a riotous life: and if he spare our bodies, we must not destroy our souls, his loving correction should make us whole, not more sinful, if God remove a plague, the plague of sin should go with it: and if God spare us from death, we must not make a covenant with death: Esa. 28.15. Nor sin against him, because he bears with sin in us: rather, we should search our ways, and turn to the Lord. Lament. 3.40.  
But are all troubles for the good of God's children? 
Use 2.  let God's children (next) learn, not to be too much cast down with those things that should rather raise them. For, shall afflictions be judged evil, that do us so much good? or, if they were evil (as natural men say) why doth S. james wish us to count it all joy to fall into them? Indeed, to be fed with the bread of tears, and to be so sick, and so to languish, that the soul abhorreth all manner of meat. Psal. 107.18. What taste can it have in the palate of flesh? If we measure things by the carnal line, it cannot. But the natural man is no competent judge in these matters: and that that is borne of flesh is flesh: for, what natural man perceiveth the things of the spirit of God? 1 Cor. 2.14 therefore, we must go another way to work, and measure by future things, not by present sense. Hebr. 12.11. The only fit judge is the spiritual man: which, (if it may be judge) will make us to rejoice in tribulation, and with Paul and Silas, in prison. Act. 16.25. The wicked man in affliction like a dog in a cord, doth nothing but howl, and bite the cord with his teeth; the godly man is patiented in tribulation, because of his hope, Rom. 12 12. takes all quietly and contentedly without murmuring, and without reasoning; and, as a young bird in a cage, sings sweetly, and in the music of the holy Ghost, divinely to God; where the other, like an old bird, is sullen in his troubles, & beats himself to death in them, without comfort for the present, or hope for the future:  
Further, notwithstanding that this Woman's young daughter had an unclean Spirit, that is, a devil in her, with which she was grievously vexed, yet did she not send, neither go to the Idols of the land for help, or to the devil in them, (though her country people so did:) but she comes directly to Christ, her faith setting her in the way to him, and to no other. For religion (if right) knows no other way. Where we (thirdly) learn that religion will not be beholden to the Devil for ease, in any trouble, 
Doct. 3.  therefore Micaiah, a true Prophet of the Lord, would not humour the King (as the four hundred false had done) to gain his freedom by it. 1 King. 22.14. nor Daniel shut the window, which he opened to the true God, in prayer, thrice a day, though he try Mastery with the hungry Lions for it. Dan. 6.10. Nor his three godly companions, (the three faithful Servants of God, Shadrach, Meshach, and Abednego) give a knee to the golden Image that Nabuchodonezer had set up in the plain of Dura, though they should bake for it in a fiery oven. Dan. 3.16.17.18. Nehemiah (that noble Leader) would not fly, (to the reproach of God and religion,) though to save his life. Nehem. 6.11: And when Peter took Christ aside in sad counsel, persuading him not to go to jerusalem, where he was to suffer: did Christ thank him for his great good will? rather did he not tell him that he was a Satan unto him, that would offer, upon any respects in flesh, to draw him from doing his father's will, in giving himself an offering for sin. Matth. 16.21.22.23. the reosons. 
Reas.  It cannot be without treachery, and wrong to religion: for, this were, for a subject of jehova to turn Pensioner to Satan, and what subject to a King, can hold intelligence with another King, his enemy, about affairs of State, and not be traitor to him? Secondly, the Devil is God's enemy, and (if we belong to God) ours. Now what good servant will be beholden to his Master's enemy for the having of that, which (had) cannot but justly displease the Master? and can a Christian servant be beholden to the devil by dependence, and not grieve his proper, all sufficient Lord, from whom he departs by such distrust of his help, when he should cast himself vp● 〈◊〉 him wholly, & for allthings? Thirdly, God's corrections are (all) for our good, and in love, to reclaim us from some way of sin wherein we walk displeasingly to him, and can we take way from him to the devil, for avoiding (if so we could) so profitable discipline, and not greatly offend God? can a child run out of his Father's house to his Father's enemy when he takes up the rod, & not greatly displease? or, will it not provoke him more, that he should run to an enemy to save him from blows necessary? the application is easy: the use is next.  
And that is for instruction, 
Use.  teaching that they fail much in religion, who, if a tooth do but ache, must seek a charm for it, if some lose any thing, the devil, by a Witch, must bring it again, or, if they be sick, some wise man (that is, wizard) must be dealt with for their health, if one devil bewitch them, another must be hired (it is the devil's wages) to unwitch them, as if one devil should be sought unto to cast out another, of such we may truly say, that God is not in all their ways. It was the sin of Saul, 1 Chr. 10.13. and of Ahaziah, 2 King. 1.2. two Kings, and two runaways from God, that they lest the path to him, and walked in by-paths to graves & devils, and can men follow in such an ill leading way, and not sin? the same may be spoken of those who (though secret things belong to God, Deut. 29.29.) yet by a curious and o●erbold enquiry at the stars, will force them to speak where God will say nothing, is not this to go from the living to the dead? Esa. 8.19. And do starre-gazers better, and they that calculate nativities? some are (indeed) more tolerable than some; but they hang all upon one string; all are alike forbidden, as an abomination to God. D●nter. 18.10.11.12.13.15. For, here, a Prophet is opposed to a Witch, and all such Witches children; God speaking in the one, and the devil whispering in the other, when God hath closed up a thing with his seal of secretle, is it not impious curiosity to offer to open it by an extraordinary enquiry, & not at his mouth? such arts deserve to be sacrificed where books of such arts were. Act. 19 19  
The other occasion of the conference followeth.   

Herd of him, came and fell at his feet.  
THE further occasion of this conference was the same that went of Christ, which this woman received, not as matter of talk, or of ordinary news, but as a word of Gospel, or glad tidings, reflecting upon herself, and her miserable young daughter. Therefore, she heard with faith, came in haste, & fell down reverently at Christ's feet. For the first, which is her hearing of him; as it showeth that, in God's dispensation, there are fit means for the drawing of his elect unto him, and that hearing is one: so it showeth (also) that this woman gave herself into the hand of the means, for her coming to Christ: for, having heard; she came without delay, and worshipped. The ready way to Christ is to hear of him with confidence in his salvation, and this way the woman took unto him, having heard of him by the word of fame. For, she had a surer word than this, in the wind of heaven that blew within, that is, she heard outwardly (as many else did, who were never the better;) and she heard inwardly, as fuels did; and who (then) with such a Faith? she had a taste of the general promises of the word, and the spirit taught her the application; but by both means she was brought to Christ. The means (here spoken of) is the report which she heard, and so we see, that hearing is our road to Christ, 
Doct. 1.  this woman (first) heard of Christ, and (then) came unto him, and Christ himself, where he speaks of coming to him, saith: he that cometh to me, and heareth my words; that is, he that, by way of hearing, cometh. Luc. 6.47. hearing (then) is the way; so, after that a certain woman had said to Christ; blessed is the womb that bore thee, he answered, saying; rather blessed are they that hear the word of God & keep it. Luc. 11.27 28. wheres hearing goes before keeping, & they that would keep, must hear. But doth Christ deny that his Mother was blessed for bearing him of her body? I answer, he doth not: for, the word rather doth not imply an absolute denial, but a comparison between less and more, as if he had said, I do not say that she is not blessed for bearing me on her body but I say, that she was more blessed, and so are they that bear me in the womb of faith by good hearing: further, our Saviour proveth some jews not to be of God, by this reason, that they will not hear God's word: for he saith, they that are of God, hear God's Word: and contrarily, that they are not of God, that hear it not, john 8.47. A like argument is made by a favourite of his, Saint john, 1. joh. 4.6. and Solomon requireth in the house of God, and in those that come unto it, a readiness to hear, Eccles. 4.17. So doth David, the father of Solomon: and further saith in effect, that they are shut up in a hard heart, that put off the day of hearing it, Psal. 95.7. and the blessed Mother of Christ, (blessed for this,) laid up the word in her heart, as in a safe Castle of keeping it, Luke 2.18, 19 this was the way to Christ in the old Testament, Deut. 4.1. & 5.1. Pro. 4.1. & 5 1. and is the way unto him, in the new, Apoc. 2.7. 11. 17. 29. Matth. 13.9.18. 
Reasons,  Therefore, God spoke in the old Testament by his Prophets; and in the new, by his Son, Heb. 1.1. the reasons; When we are called to Christ, it is by a speaking to us, and the object of speech is, hearing, not sight, Deut. 4.12. Secondly, there is no coming to Christ but by faith, as there is no coming to a town but by the way, john 7.37, 38. but no faith, (I mean of ordinary generation) without the word; and that word must have a hearer, Rom. 10.17. Thirdly, none come to Christ but his sheep: and no sheep of his, that have not his care-marke: that is, who (as he saith himself) hear not his voice, john 10.27.  
The use, 
Use 1.  for instruction, teacheth that those among us, come not to Christ, who decline the way, without which, there is no ordina●●e coming to him: the recusant Papist, and the bad Church-comming Protestant, who turn their faces, not toward the East, where the Sun riseth upon the Saints in holy assemblies, but toward the West, where it setteth in dark superstition, and in the night of ignorance, are (both of them) out of their way to Christ: and (both of them) worse than the three kinds of bad ground, all which received the seed, Matth, 13.7. which they will not, or but when they list themselves. Some with jeroboam think (whatsoever they say) that it is too fare to go to jerusalem, or too much to come to Church, morning and afternoon: and therefore, (with that guide to idolatry) make calves at home, of wanton impediments from God's house: but, O that they considered in heart, that whiles they thus follow the world's way to vanity, not the Church way to God, they are in a broad way to destruction, not in any way to Christ, and that God and they cannot meet in two so contrary ways: then they would be where they might be sure to meet him in the assembly, 
Use 2.  & not where (if God should call them away in such contempt) they are rather sure to miss of him in his salvation. And, now, as they that will not hear (and may) are in no way to Christ: so they are out of the road to him, who neither have, nor care to have a Preacher, their leading star to the Lord of life: for how can they hear without him? Rom. 10.14. And so (for a second instruction) we infer, that it is a great want to want a Preacher in a congregation: but some feel not the want, and some slight it some say no matter for this preaching: they may as well say, no matter for coming to Christ 〈◊〉 some think they have too much of it. But can we have too much of God's blessing? and is not preaching a special blessing of God, the same in a Parish that the Sun is in the heavens? and can we spare the Sun? therefore to wish (as some) that preaching were gone, were to wish we had no Sun by day. But, to answer such, I say that the use of a Preacher is more than of an Angel. I speak a great word now; but it is a true word. For, the Apostle, Rom. 10.14. makes it impossible (understand impossible by an ordinary way) to be saved without a Preacher; but not so without an Angel.  
This woman heard, and came to Christ: and I doubt not but with haste, as the Shepherds did. Luc. 2.16. In the text there is no more but that, she heard and came. Now what she did for herself, and her daughter, that we must do for ourselves, when we know what is to be done (which we do by hearing) we must not put off to d●e it. What the word commandeth must be heard with obedience, and be done presently, this is the doctrine here, bi●ding to expedition in all God's services. The Prophet saith, to day; neither giving nor taking a longer time. Psal 95.7. joel saith, now, and presently, speaking of a turning to God. joel. 2.12. Isaias also exhorts a differing people (such as we are) to seek the Lord while he may be found; Esa. 55.6. implying, that they may seek, and not find him: as when they seek in their day, not his, or as Esau sought him with late repentance. Hebr. 12.17. & he was a good man of God, who delayed not time, but made haste to keep God's commandments. Psal. 119.60. In this way we must run, v 32. saluting none that may stay us, as Christ said to the seventy in a case of like haste. Luc. 10 4. Here, no acquaintance must stop our way, or us, and we must be fervent in spirit, serving God. Rom. 12.11. For, they that are hot upon a thing, will not be long in doing it. The reasons, 
Reasons.  we shall not (then) lose our labour, for, our work is with the Lord, who loveth a cheerful, that is, present giver. 2 Cor. 9.7. on the contrary, and when we come off so heavily; what thanks for what we grudgingly for go? 1 Cor. 9 17. a ready mind commends the service: and if there be a willing mind, it is accepted. 2 Cor. 8.12. Secondly, the edge of a good mood is soon turned, if it strike not upon the present occasion; our metle is like iron: where if we strike not while it is hot, what working upon it? and so what working of the mind to God, while we let it cool, by putting off to do service? Yet a little sleep, and yeta little slumber: and what will be next, but deep security, and no awaking? Pro. 6.10.11. and so; not fit to day, unfitter to morrow. Besides; there are many lets in ourselves, and stops offered by others in our purposes of well-doing. The corruption of times, the baits of evil fellowship, the temptations of Satan, the course of this present world, lying wholly in wickedness, the custom of sin, with the like rubs to goodness; all these offer to put shakles upon our feet, when we set them in the way of God's commandments; if (then) we give them the start of the time against us by the sin of delay, what hope that euer we shall be brought forward to any true purpose of amending our ways, and our doings? jer. 7.3. & 26.13. 3ly. occasion (which is bald behind) and the seasons of time (once lost) are not in our power, more than a bird which we have let fly: and there is no calling in of time, when it is fare out and gone: therefore wise men will, and Christians must redeem it by doing good while they may. Eph. 5.16. Gal. 6.10. He that observes the wind, shall not sow. Eccles. 11.4. that is, he that puts off the seed time, for every change of weather or rising of winds, shall lose his hope, and so shall he, (and that of a better harvest) that observes the wind of delay in things to be done presently.  
The use is for the reproof of those, who, 
Use 1.  (having long heard of Christ) have not (for all that) taken up one foot toward him by repentance, in a new creature, rather who, like Antipodes to his salvation) go contrary to him, not observing any thing that he hath commanded, or his word teacheth. To such he may say (as once to the obdurate jews;) ye will not come to Me, that ye may live: joh. 5 40. For as the bidden guests in the Gospel, they absent themselves by carnal delays. Luc. 14.18.19 20. or if they come, it shall be when they can find nothing else to do: & then, rather to catch, then to be caught, as if they had lost their right ear with Malcus. Luc. 22.50. Their Adder's care will not be charmed with any persuasion to obedience. Psal. 58.4.5. they rather go to see then to hear. Matth. 11.8. and if they make any haste, they make no good speed. Peter and the other Disciple ran to Christ, whom yet they thought to be dead in the grave. joh. 20.4 and shall Christians make no haste (a sign of no good will) to him; whom they know to be alive in his word, and gloriously living in heaven? but, in such matters, men strain courtesy, their betters shall go before; in other matters, none shall have the start of them, their betters or equals.  
But, 
Use 2.  must there be no putting off in God's scruices? then, our repentance (which is a service of God) must be speedy. And here, we must follow and do after the counsel that the Angel gave to Lot: it was to fly, for his life. Gen. 19 17. it concerns us more: for, not our bodily life, but life of soul and body is that which we must look unto in our flight to repentance; where, we must make speed, and not put off to get an ejection firmae against Intruders upon the Lord's inheritance in us: that is, against sin and Satan, the strong men that have so long kept the palace. Luc. 11.21. we lose no opportunity when we would graft, or sow, or stock up, and shall we lose those sweet opportunities of time which God hath given into our hands for the stocking up of sin, and the grafting of good things, which (after) may grow in us to trees of righteousness? shall we not sow grace in the spring of youth, when the time is, but put off to the reape-time of sickness before death, when time shall be no more? our Saviour bids us to strive to enter, while the gate of heaven hath some (though a strait) passage; and is somewhat open, though not wide-open. Luc. 13.24. and therefore not to tarry till it be altogether shut up with these words; depart ye workers of iniquity. v. 27. let us (then) with a speedy hand graft the word in our hearts, sow seeds of grace in our lives, and have the instruments of stocking up ready, that no root of bitterness spring up to trouble us. Hebr. 12.15. of ten virgins, five were called foolish for neglecting time. Matth 25.1.10.11. let us (therefore) walk circumspectly as wise, not as those fools, that knew not their time. Eph. 5.15. Coloss. 4.5.  
The occasion of the conference, (that which was in the Woman herself) followeth in two things; as, in what she did, and what she said.   

And fell at his feet; the woman was a Greek, a Syrophenician, etc.  
THis woman being come, and having entered the presence, she delivered her petition, lower than upon the knee, to Christ: for, she fell at his feet, and with a crying tongue besought him to be good to her in her daughter, or to show mercy to two in one. Quest. But was she an Israelite, one brought up with Moses, or taught in the Law, that did this? Answ. It followeth, she was a Greek, a Syrophenician by nation: that is, as hath been said, a stranger in that regard: by Greek the Evangelist means a Barbarian in respect of Israel, as Gal. 3.28. not borne in Greece, properly taken (for she could not be a Syrian, and so) but in Phenice of Syria: and by a common received name, a Cananite, as Matthew writes: if she had been bred in religion, it had not been so strange, as it was strange for a Cananite to show such a faith: one effect whereof is here showed in the humble gesture she used, coming to Christ: for, she fell at his feet, so low she was, so humbly she came unto him, which teacheth, 
Doctr.  that they who come in nature of Petitioners to God, must come humbly to him, as upon both knees: when we come to worship before his face, we must kneel before the Lord our maker, Psal. 95.6. the godly will enter with reverence. David was uncovered before the Ark, 2 Sam. 6.20. and men (like David) will be bare headed speaking to God. In this matter the Publican (to show a dejected mind) stood afar off, Luke 18.13. where the Pharisee (not humbled) parched higher. Ezechiel, (prophesying) fell down upon his face, Ezek. 11.13. so did the four and twenty Elders in heaven, Apoc. 4.10. & 5.8. a precedent for us on earth. The reasons; 
Reasons.  In such the heart must be humbled, 1 Chr. 17, 16, 17, 18.19. and where that goes low, the body cannot but go low with it, it being the moving wheel of the body, and of the whole man, where it bends, the knee will bend, and both fall down, and we upon both. Secondly, he is worthy: for, (as the four and twenty Elders said) Apoc. 4.11. he made knees and all: and can we give him less than his own? Christ (therefore) fell on his face, Matth. 26.39. or as Mark reads, fell on the ground, when he prayed, Mark 14.35. Christ gave so much to his Father: and shall we give less? or, if we fall upon the knee to a mortal Prince, shall we not fall down flat before the Lord that made us?  
The use is for taxation of some proud, 
Use  and uncivil beggars in God's house, who pray sitting, and covered: to whom I say (as one once well said) if every knee were of gold, it could not be too good to be given to him (even unto the dust of the ground) who filleth this house. We will not speak to a great man, and our hats on; how dare we (then) be covered, speaking in prayer to the great God, if we had him in any reverence, the knees would do reverence that come before him: therefore, of Saint james it is written, that his knees became hard as a Camel's hoof, with often and long kneeling in prayer: but it may be written of some in the book of their shame, that their tender knees cannot endure to touch the hard ground, when they should bow down to pray: if they uncover the head, that's all: they neither fall on their faces, nor down on their knees in worshipping. I speak of those that are young, and have able bodies: for, all are not such: and they that be not, may stand up, which is a fit gesture in prayer; and used by the godly Patriarches Isaac, jacob, and others: the Pharisee stood praying, and is not reproved for that, Luke 18.11. and so did the Publican, who went home justified more than he, 13.14. But the humbler the heart is, the lower will the body go in prayer: therefore, (in sign of humility) children ask blessing upon their knees: we are not worthy to gather up those crumbs of grace that fall from our Lord's table: and are we too good to ask them on our knees, and bore headed? Indeed, God requireth the heart: the knee doth little service, and the hat off, as little reverence: yet as out of the abundance of the heart, the mouth speaketh, Matth. 12.34. So from an humble heart proceeds the humbling of the body, the humble bending of the knees, and our humble uncovering before that Ark of presence at Church. Hypocrites are prodigal enough this way, in their double diligence, and judas kiss, but all that which they do with such an outwardness, and fare from the heart, have no thanks from God: but where Christians do as much under, as they over, it argueth, (save where necessity gives the Law) a proud and unhumbled soul.  
So much for that the woman did, what she said, followeth.   

She besought him: Or according to S. Matthew, Cried unto him.  
IN these words, we have the manner of this woman's petition, and in the words following, the matter; for the manner she besought Christ, not coldly, but by crying unto him. Christ called not to her; She cried to him: so strongly did her faith work. Common beggars when they would have an alms, will cry for it: but this cry was of an other nature, & stirred up another way: even, by the renewing of the holy Ghost, shed on her abundantly or richly through Christ, Tit. 3.5, 6. and this made her to cry in the Spirit, 
Doct.  as well as with tongue and voice. By this means, she was strong in faith, & strong in prayer: and so we learn that powerful faith causeth powerful prayer. jacob was a man of singular faith; therefore he made strong and prevalent prayer, Gen. 32.26.28. Moses one that saw God face to face, was a great believer: and he also is said, to make crying prayer, when no voice was heard, Exod. 14.15. Hanna (likewise) prayed with a troubled spirit, but in no voice of words; her faith spoke, her tongue said nothing, 1 Sam. 1.12.13. and the Prophet that had within a fire of faith, broke forth into a flame of words; he believed, and (therefore) could not but speak, Psal. 116.10. Ichosaphet prayed powerfully; his faith had made him a good Orator, 2 Chr. 20.6, 7, 8, 9, 12. Daniel in the captivity, was not behind him: his fervent faith gave him a hot breath in prayer, Dan. 9.2, 3, 5, 19 and zealous prayer (such as Elijah made) is called by S. james the prayer of faith, jam. 5.15.17, 18. the reasons. 
Reasons,  Prayer is a fruit that groweth upon the stalk of faith, called therefore (as was said) the prayer of faith: and therefore what the tree of it is, such is the fruit, of more or less earstnesse, as we more or less believe. Therefore, as our faith is, so are our prayers; warm faith, hot prayer; little faith, small prayer; no faith, no prayer: they increase or decay together. Secondly, they that have faith with power, are more spirit than flesh: which none are, but they that have the spirit in a good measure, which is the spirit of grace, and of supplications, Zechar. 12.10. and then how can they but make strong prayer, that have the spirit of prayer? all that have faith with power, have this power: and (therefore) powerful faith, powerful prayer: for this faith is resembled to fire, and unto life: the greater fire, the greater heat; the more of life, the stronger motion.  
The use is for the right trial of our faith: 
Use  where we may judge of it by our prayers; they that pray coldly, have but a weak faith or small fire within: but they that (otherways) are of great faith, run a spiritual descant (with Daniel) in their prayers, Dan. 9.19. their heart is prepared; and they are not as the dull and slothful in their devotions, that need a rousing up. The Prophet David in his one and fifty penitential Psalm did often change words: it was not to show his eloquence, but to testify, as his great fault, so his great faith: which he shown by tossing this way and that: or, (as (a sick man in bed) from one side to another, Psal. 51.1.2.7.9.10, 11, 12. so Gods children in distress: as they have faith to believe, so they change phrase in their complain: otherways, with Baal's Priests, though we put never so much wood about the Altar of our prayers, no fire from heaven falling upon them, we may cry loud enough and long enough, and have no answer, more than they had. 1 King. 18.23.26.29. But if we have faith; we will pray with Elijahs Spirit, and not coldly, by putting wood, where no fire will take. v. 36 38. For, the Spirit (if we have it) will, by our faith, put fire unto our words, & make them to smoke into heaven, and this is to pray as Elijah did, whose sacrifice God kindled from above. Hence appeareth (that they want faith, who only out of custom) salute God in their formal prayers; where, they pour out great Hypocrisy, but no prayer in Spirit & truth; and thus, they give God the time of the day in some cold good morrow, who bid him be gone all day after: and, at night, when they should make him the keeper of the house, they do not once speak unto him in prayer, to be near, by driving away all evils that may hurt, in case of his absence from their help and protection.  
Somuch for the manner, the matter of the Woman petition followeth, out of Matt. 15.22. in the combat itself, or the issue. v. 28.   

Saying, have mercy on Me o Lord, thou Son of David.  
THIS is the matter of this Woman's petition: and now the Combat begins between Christ and her, at the weapon of her Faith. In this fight she makes diverse requests, and receives sundry repulses, the repulses were three; and in those three she warded off three very sore venies offered against her Faith, the shield of proof against them. The requests were either her own, v. 22.25.27. or of the disciples for her. v. 23. The first of the requests, which was her own, is in the words now read. Wherein we have the grace she begged, and the persons; the one, for whom; and the other from whom. The grace she begged was the grace of mercy: desiring Christ, in mercy, to pity her that could deserve nothing. And so, she begins well, and at the right end, weighing anchor in a safe road. Papists cast it on the sand of their deservings: but she sends all away, save God's goodness to his humble handmaid. In all Canaan there was not such an other (and how many in Israel?) yet the whole of her request was mercy; and that Christ would show his mercy to a miserable sinner, 
Doct.  from hence the doctrine is, that whatsoever we have, or can ask of God is out of mercy. So, jacob, praying to God to be delivered from the hand of Esau, his bloody brother, prayeth out of his mercy, for such a deliverance: confessing, in true humility, that he deserved no such thing. Gen. 32.10. Also the thousands of the Lovers of God, he is said to respect by showing his mercy to them, and no otherways. Exod 20 6. David (further) craveth of God that he would wash his sin (that which he was so sick of) in many mercies, as it were waters. His sin was great (and he knew it) and therefore speaks of a thorough washing for it. Psal. 51.2. jeremy saith, it is the Lords mercy that we are not consumed in our sins. Lam. 3.22. still then, the finger is upon mercy. Zacharie (likewise) speaking of that spring of day from heaven, (Christ, the true Light) that visited us, saith, that the tender mercy of the Father sent him. Luc. 1.78 Here upon the Elect are called Vessels of mercy, Rom. 9.23. The Redeemed of the Lord, the redeemed by mercy. Eph. 1.7. and Paul, called to Christ, called in mercy. 1 Tim. 1.13. our begetting a new is through God's abundant mercy, 1 Pet. 1.3. & our life after death, the riches of his mercy through sesus Christ our Lord. Rom. 6.23. and so, all is out of mercy, 
Reasons.  The reasons, by nature, we are the children of wrath, Eph. 2.3. enemies to God, Rom. 5.10. our imaginations only evil, Gen. 6.5. our wisdom (simply) death, Rom. 8.6. and we to every good work reprobate. Tit. 1.16. This is our natural state: and, in this, what plea can serve but of mercy? also, herein, what could induce God to do us good, but a mind of mercy? Secondly, in many things we offend all, jam, 3, 2. nay in the best that the best do, much may be found amiss, as coming from them: and is not the pardon of offences, a work of mercy and, what but mercy can amend what is amiss? and, for our good; we may say of it all, as jacob of all his wealth: God hath had mercy on Me, therefore I have all this. Gen. 33.11. and, if all be of grace, merit is shut out, and mercy must enter; which is the first part, and all of all our true welfare. Ps. 32.1.2. & 145.9.  
One use of this is to keep God up in all we receive, and have: t'has is, in all them to maintain his glory, that we live, it is his mercy: and his mercy that the ground doth not swallow us, nor the heavens over us, fall down upon us. We have not a morsel of bread but by his gift, Matth. 6.11. nor garment to put on, but what we have from the wardrobe of his sufficiency. That we are saved it is his mercy, and his tender mercy that we fall not (presently) into hell. And (surely) whosoever useth any of his good blessings, and doth not thus reckon for them, is a thief of them; and so is he that enters otherways then by this door, into them. Which would be remembered of all; chiefly of the richer sort of people, who are aptest to forget God at their full tables, and when their heaps rise. And (therefore) to such I say, are your barns full? God's mercy hath filled them. Or have you much? His blessing upon your basket, hath caused that increase, it is his entire gift; let it not pay toll, by taking any praise thereof to yourselves. If he have let out his vineyard unto you, give him of his own fruits, freely. Give to his poor, and (willingly) to charitable deeds. If you lay them not out so, or only upon your own lusts, not his mercy, but his justice hath given them, if you further not his glory by them, you shall answer for them to the uttermost farthing. But your account for his love-tokens will be fare greater, as they be fare better. If God have given you his Gospel (one of his best gifts) and you despise the gift, as inferior to the peeble of we●●th, you discredit his wisdom, and (in one of his best love-tokens) his best good will: and so give him not the glory of his own, but for glory, shameful contempt, which reflecteth upon those, who, both vilify the jewel, and the casket that keeps it; that is both the Gospel itself, & the able Minister of it.  
Popish arrogance is here in the second place, 
Use 2.  reproved, which will hold in no tenure, but of merit, if a Papist do a good work God must be beholden to him for it, if not altogether, yet some way. But how was David and other Saints ignorant of this; who (though they had been painful workmen in the law) yet disclaiming, or not setting any price upon their best deeds, gave up all to God, (the best of all) as not worthy to pay any debt, or to go in the reckoning, when God should take unto him his judgements? Psal 51.1. & 123.3. & 143.2. All the strings of their instrument are tuned to mercy, when they speak to God against their sins, or for grace. For, David is still harping upon this string: and the best of Saints give themselves lost in the law, when the question is of their obligation unto works. Psal. 130.3 in this case, their appeal is wholly and altogether to court of chancery from the common place of deeds. Mercy is all their plea, and the righteousness of Christ, the robe with which they are covered. By it we enter (as the wise) with our lamps burning: Matth. 25.10. without it (as the foolish in that order of virgins) we may stand long enough, and cry loud enough, as that; this we have done, and that we have done, & get no entrance. v. 11.12. For, what is all our righteousness, & the best we can do, but menstruous matter. Esa. 64.6. and must we say, when we have done the best we can do, that we are unprofitable; Luc. 17.10. And shall we say that, (being such) we are such as may well merit the wages of eternal life?  
An apology for late comers to Christ. 
Use 3.  For, Satan will object against such, that the day being so far gone, that short time will be but little time to work in: for, the night cometh, when no man can work. joh. 9 4. To him and to this they may answer; that the time, which is short, is supplied with the mercy of the Lord, that is for ever: and that they, who were hired about the eleventh hour, received (every man) a penny. Matth. 20.9. Indeed, if none should be faved but they who have laboured the whole day, than none could be saved that wrought but the third, or sixth, or ninth, or last hour of that day but in the parable of the labourers, we read the contrary. Matth. 20.8. and here we see that the beginning & end of all▪ is set in God's mercy; if it were otherways, we might well doubt of our salvation, with a Papistical fear. This is spoken for their sakes upon whom God hath had mercy, though later, then upon those, whom he hath called up (more early) to work. It is not spoken to encourage the presuming sinner, who thinks that the last sand of time, in his hour glass, is time enough to repent, and to turn to God: and therefore puts off, in the course of sin, till his time be out. For, if that man be saved, God shows a miracle, rather than work of mercy, in saving him.  
The person followeth for whom the Woman craved this mercy at Christ's hands.   

Upon Me.  
Mercy this Woman craved for herself: but for herself with reference to her daughter, whom an unclean Spirit so vexed. And (here) nature taught her to take her Daughter's affliction for her own cross; but her Faith (a better teacher) had taught her better: which was that God, striking her Daughter, struck at her. And indeed (sometimes) God purposing to punish the Parents, begins with the children, thus he began at the first borne of Pharaoh, but made an end, with the end of Pharaoh himself, whom the waters of the red sea covered. 
Doctr.  And so we see, that God doth not always (directly) smite a people, but (sometimes) indirectly, and at a second hand, in their grain, cattles, and the fruits of the earth Sometimes in the servants and children of the house, he striketh at the Master and Parents. In jeremies' time, when God meant to plague the disobedient jews; he begun the plague in their cattles, which he punished with lack of food and drought of water. jer. 14 4 5 6. David (also) was punished with the punishment of his people, who died by the pestilence to the number of threescore and ten thousand. 1 Chr. 21.17. and the Widow of Sareptah God punished with that (which indeed) was a punishment, the death of her Son. 1 King 17 18. Thus he struck at Pharaoh, but fare off, in much loss of  and corn. Exod. 9.6.21. and then nearer, when he struck at him in the hail, that slew all in the field, both man and beast: v. 25. and nearer yet, when he smote a I the first born in his Kingdom with death, and so, as there was not a house, where there was not one dead, Exod. 12.29.30. but then he struck home, when he drowned Pharaoh himself, with his choose Captains, & all that pursued Israel, in the red sea Exod. 15 4 5 Ps. 136.15. & thus the plagues of Egypt ran, as by a train, from the waters to the fruits, from them to the beasts, from the beasts to men, & from common men to the King himself. Exod. 7. and 9 chapters. In Hosea the Lord warned, or by a fair warning stirred up those of Israel that had fallen from the house of David to jeroboam, and from the true service of God to the service of the Calves, when he smote with death the beasts of the field, and the fowls of heaven. Hos. 4.3. and here he summoneth this Woman by the Devil in her Daughter. Thus (therefore) God gives warning to men by harms further off, and before he strike to the heart: and as his lightnings go before his thunder: Apoc. 4.5. so doth his admonition, before a cutting off. The reasons, By this course, 
Reasons.  the Lord is more righteous, and man more inexcusable; who (therefore) cannot say that God stole upon him without warning given, or came privily (as behind his back) upon him in some sudden destruction, when, by his judgements upon others, or inflicted otherways, he thus openly, and (as to his face) proclaims what he will do Secondly, God will use all means to fetch home-a sinner, and this is one: which is to save with fear, as pulling him out of the fire. jud. 23. so the stubborn and rebellious Son was by the law, to be stoned to death; it was that the punishment might be exemplar; and that all Israel might hear & fear. Deut. 21.18.21. It may be, men will turn unto the Lord, when they see the vengeance; that is, seeing what is done unto others Therefore the Lord (slow to wrath) will not omit any such drawing possibility to repentance. joel. 2.13 14.  
The use for admonition, 
Use  teacheth Christians to make good use of all God's strokes, further off, or upon others, threatening the like, or a heavier hand upon themselves. When God toucheth us in a beast, or some like commodity for a warning we must be sensible of it, as of some prick given us in our arm, or leggo, for, shall he strike our beast, and we (worse than beasts) never be moved at it: or pass by it, as by some idle hand, as if (not God) but fortune had stricken it? what though we may spare him, and that there are more in the stable; shall God lose the opportunity that he sets for us? and we sin still, till a worse thing come unto us, joh. 5.14. The poorer sort are much troubled at every such cross in their cattle orgrounds; but little (I may say for most of them, never a whit) better by the hand, and, for the richer sort, no such accident shall humble them. Few of one or other, call any sin the more into question for God's hand upon them in such warnings, further off; If the poor man lost a beast, the loss doth not work upon him to repentance: and if a rich man lose one, he cares no more for it, then if he had lost nothing. This Woman made another use of God's hand upon her in her little child: so good Christians should.  
The person from whom this Woman beggeth this mercy, followeth.   

O Lord thou son of David.  
THE person of whom this woman asked mercy, is Christ; described here by his two natures of God, and Man: of God, where he calleth him Lord: of man in the next words, thou son of David: and of David in the natural line, as borne of Man, and in the regal, as elder (now) from him in the throne: and here we have two hands of faith up to heaven; the one of faith in God's power that he is able: and the other of like faith in his readiness, that as he is able, so he will not be unwilling to help her: therefore she calleth him both Lord and the Son of David, as much as if she had said; I know thou art able, being Lord of all, and I believe that thou art willing, being the promised seed, full of humanity and tender compassion; therefore, hear me, and have mercy. And these two concurring in prayer as the two Lions under the throne of Solomon, 
Doctr. 1  1 King. 10 19 bear it up with good assurance: which by so good a Precedent, teacheth that Christians must unto prayer bring faith, both in the power, and good will of the Lord to help them. The Leper coming to Christ was lame of one of these legs, when he prayed for his cleansing; he confessed he was able, but he could not tell that he would; for he said; Lord if thou wilt thou canst make me clean, Matth 8.2. This woman knew he could, and doubtednot but he would: therefore (in a reference to both) Christ saith, believe, and it shall be done unto you: Mark 11.24. so much was required of the two blind men, for being asked if they could believe, they answered that they did, Matth. 9.28. And so much is implied in the prayer, which (we call the Lords prayer) where what we have prayed for, we are enjoined to seal up with the Amen of faith, Matth. 6.9.13. Hence therefore preservation from perishment, and preferment to life is promised to none, but that are believers, john 3.16. the reasons. 
Reasons.  Without faith in the power and good will of God, when we ask any thing in prayer, we deny him to be our father, one ready to help us: and our Father in in heaven, one able so to do, seeing his residence is in heaven, and his Majesty filleth the heaven, 1 King. 8.27. Psal. 15.3. and denying either, how can we think to be heard? Secondly, the commandment is, that we pray in faith, jam. 1.6. but where is the obedience, when we believe not in God's Power, or when we mistrust his will? it is necessary (therefore) when we come to prayer, that we have faith in both, praying for things, warantably to be paid for, Dan. 9.19.  
First, 
Use 1  this maketh against those heretics, who (with Arrius) deny Christ to be God: for what assurance can they have in their prayers, or boldness toward him: also, and against those, who with Cerdon, Martion, and Manicheus, have denihim to be man: for how can such, or how could these premise to themselves any readiness 〈◊〉 Christ to hear, when they should call? we that believe both: that is, that he was the Son for ever; and the son of David in time; that is, Man, in house with us, or Man in our nature, may bear up with great comfort, so long as our life is not against saith, and so long as we mar not our prayers with our sins, Esa 1.15.  
But are we bound in the chain of faith to believe (when we pray) that Christ is both able and willing to deliver us in our troubles? 
Use 2  then if our prayers fail of this help when we have sought it, under our Christian interest in both terms, the fault is our own, because we have tied our sins upon the pravers that we made; for, Christ would by his goodness, but we by our bad lives will not, Matth. 23.37. the giving hand is ready, but so is not the hand that should receive the gift.  
A comfortable invitation, 
Use 3  or call to true Christians, to ease themselves upon Christ in all the burdens they bear for his sake, and a good conscience if they be laden with these; and desirous of him; these two in him his ability & readiness to help can not but work strong affections of desire to come unto him: and being come, what followeth but ease and refreshing? Matth. 11.28. If (then) thou findest thyself fast laid up by the Law, at the suit of sin, Gal. 3.23. or sold under sin, needing a Redeemer, Rom. 7.14. Behold him that was made under the Law, or cast in the Law for the debt of men, not only able to discharge the whole sum, but willing to bring thy soul out of prison: and thou hast seen him that hath engaged himself for thy liberty, being one of the few, that thirsts for his salvation more than for all riches, Gal. 4.4: 5. and who is in sin; as a malefactor in prison, that would gladly be delivered, Rom. 7.24. But this never a whit concerneth those, whose sins are not a burden, but an ease unto them, and not their affliction, but their glory.  
Now (further) where this woman calleth Christ Lord, she calls him so in regard of the great power he hath equal to his Father. Lord in Scripture is taken, civilly, for a name of reverence: also, possessively for an owner: and essentially for one with jehova; in all these respects, Christ may worthily be called our Lord: but here (chiefly) he is called Lord, (as I take it) to signify his absolute dominion in heaven and earth: and so we have what this woman believed concerning his deity, and great power, as God, which teacheth that Christ is an absolute Lord, 
Doct. 2.  or Lord of all: the Lord that hath the heaven for his inheritance, and the ends of the earth for his possession, Psal. 2.8. The Lord Christ that sitteth at the right hand of God, till all his enemies be made his footstool to tread upon, Psal. 110. 1 Cor. 15.25. the Lord of life, Act. 3 15, and the Lord of glory, 1 Cor. 2.8. also, the King of Kings, Lord of Lords, 1. Tim. 8 15. and this name is written upon his garment, and upon his thigh, for a lasting memorial. Apoc. 19.16. the reasons. Christ is one with his Father in title of power, and effect of doing: and therefore, Almighty as he is, joh. 5.19. & 10.30 and doing, as he (who is Almighty,) doth. He is our Michael, our strong God, Apoc. 12.17. and who so strong, but he that is God? Secondly, his power appeareth to be above all powers created, for as much, as he made us of nothing, Hebr. 1.2. and redeemed us, being worse than nothing. Apoc. 5.9. He that buys a commodity is owner of it, and shall not he have us that bought us? so he that makes a work, hath the praise of it, if it he praise worthy. And shall not he be praised in us, and for us, that made us? And if so: who is so worthy as Christ, and what God (among all the Gods) like him? Thirdly, He is the law giver, and ludge of conscience: jam 4.12. and what man, what Angel is so? and who but he, who is Lord of men and Angels?  
The use is for admonition For, is Christ, the Lord over all? 
Use 1.  we must acknowledge, and use him as our Lord. He offered a price, when he offered himself. 1 Cor. 6.20. and doth not this bind us to offer our service, and selves to him? This will not be, in the general, denied: but then, in the particular, we must obey his word, joh. 15.14. and be are his correction. Hebr. 12.5. we must think, and speak of him re● erently, & bring gain and glory to him in the place he hath set us. Good Servants will be for their Master's lawful profit, and not discredit those whom they serve. Christ's servants must be no other to him. By their receipts in the power of godliness they must make others better, & so bring him gain that way. Ministers must put a stock of good people upon his grounds by attending their charges, and Masters of families must not be gainers where Christ is a loser, they must not keep in house a bad workman for the Lord, because good for themselves; though a swearer, a scorner, a foul mouthed talker, a profane person like Esau, &, for practise of religion, a mere Atheist, all must seek his kingdom in their places, not their own greatness, severed from it. Magistrates must draw for him, and set the point of authority to the breast of offenders against his laws. Christians (generally) must lock their doors against all the profane fellowship of wicked men: against it they must shut the windows of their senses, and the doors of their hearts, and not shame the calling whereof Christ is Lord and Maker: we say, Lord, Lord, Matth. 7.21. we must not therefore carry the key of ourselves at our own girdles, but resign up all to the Lord of all: we profess we know Christ: and therefore confessing him in word, we must not in our lives deny him, Tit. 1.16.  
Is Christ the absolute Lord, 
Use 2.  or Lord of all? this is for much comfort to true Christians: all things are subject to him, who hath subdued all things to them: he hath trodden upon Satan, that they might tread upon him, who (else) would ride over their backs, Rom. 16.20. He that is their head, is head over all: and what cause to fear any adversary, fearing him? Queens on earth, (so long as they please) need not care for the displeasure of any subject: Christians by marriage with Christ, are his spouse and Queens to him, who hath an absolute Sou●raignty in heaven and earth; and therefore need not to fear what men can do to them: the▪ be under Christ) the royal husband of this wife, and so under his frouns in all they intent to do against his Church which is his spouse and Queen, united to him in a most near tie. He that chained the devils, and can bind men and Tyrants to his pleasure, saith to them: touch not mine anointed. Psal. 105.15. Also, he that can raise the country, and draw the world after him, commanding in all the earth, saith: those mine enemies that will not have me to reign over them by mine ordinances and servants, bring hither, and slay them before me. Luc. 19.27. They that smite the apple of his eye in these, shall find they have stricken him in the eye, Zach. 2.8. who will be avenged of them for both eyes. judg. 16.28.  
Another use is for instruction, 
Use 3.  teaching Christians (for as much as Christ is the Lord of all) to suffer him to dispose of all 〈◊〉 ways: whatsoever shall befall them here, they must remember that all is from him: and never forget to bear patiently what their Lord hath done, Psal. 39.9. whether they win or lose, they must with job give thankes, and bless his name, that gives and takes away, job 1 21. with like consideration we must strengthen our patience when strange judgements come; for, first we have deserved worse by our sins; and secondly, they are sent from him that is Lord of men and angels; and hath power, as he sent them, so to take them away: we may and should fear, when they are toward or upon us, Psal. 119.20. but murmur we may not, lest we be found fighters against God. A second use of instruction is, to teach us to use no creature, (seeing we have all in Christ's right, and all from him, as Lord of all) without prayer, as by leave from him, 1 Tim. 4.5. we are here but stewards, Luke 16.2. and such as have all good parts of mind and body upon a reckoning, if we have learning, wit, honour, wealth, the Prince's favour, or other good thing besiede, they are our master's goods, which we have in an inventory from him, and therefore to him we must account for them: one day he will know to what use we have put them. A third use of instruction is, to teach those that are Lords over others, to remember that they have a Lord above them: therefore, as fellow servants in Christ, what they command, must be just, and what they impose, no other than what the supreme master of both would have to be done, Eph. 6.9. They must not command, nor cause them to break the sabbath, to li●, to say that evil is good for their pleasure, or gain: for, the Lord above will punish such commanders, and hold them guiltless that so obey. It is necessary therefore in such case, for the greatest on earth to look up to a greater in heaven.  
In the second place, this woman calleth Christ the son of David: the former name of Lord, implying his deity, and the large power he hath in Heaven and earth, Colos. 1.16, 17. was a light too glorious & beating in a mortal eye, therefore in these words, (the Son of David, or man as David) she hath a lantern to put it in, Psal. 113.17. and so Moses face (which was so bright and shining that the people durst not come nigh) is covered with the veil of flesh, Exod. 34.35. Christ so high in Maiesti●, descendeth, taking our nature that we might not fear to come unto him more than josephs' brethren to come to their brother after he had opened himself, saying, he was joseph, Gen. 45.3.5. By this speech of the woman, calling Christ the son of David; it would seem that she spoke with persuasion, and not out of fancy, or of somewhat floating in the head: where it may be rightly conceived, that she had either read or heard so much out of the word of Scripture; and so held by a good Charter what she spoke with the voice of her faith in Christ; as much as if she had said: as ever thou wast borne of a woman, have mercy upon two pitisull distressed women, the mother, & her afflicted daughter, before she called him Lord, or jesus Lord; now sheecalls him the Son of David, and so hath two strings to her bow; by the Son of David in the natural line, she means the Son or of Marry, and of Man, in the regal, the Son of King David, next to the crown of judah; from whence we may draw those two propositions or axioms; the first, 
Doct. 3  that Christ the Son of God, was the Son of Man; the second, that he was man in the best blood of king of the jews: for the first, it teacheth that Christ was the Son of David; that is, of Marie in the house of David: therefore Esa speaking of him, by way of prophecy saith, to us a child is borne, to us a Son is given, Esa 9.6. And the Prophet Micah speaking of Christ, saith, that a woman shall travel and bear a Son: and this Son was Christ, the Son of Mary, Mic, 5.3. Hereupon we read of the generation of jesus Christ, Matth. 1.1. made of the seed of David, according to the flesh, Rom. 1 3. This is that word, which was made flesh, john 1.14. the substantial word, which was ever with God, & was God: his manner of birth S. Luke hath storied with the circumstances, Luke 2.1 4.6, 7. S. Paul calleth this, that great mystery of godliness, 1 Tim. 3.16. and it was great indeed, without all controversy, and beyond all example: for, how wonderful and great, that God should be manifested in the flesh? that he should be made of a woman, that made all, Gal. 4.4 that the humble handmaid should become the Mother of her maker? that the ancient of days should be borne in time? that the feeder of all things, should suck the breast? and she have a Son, that never knew man? nay, that he should be swaddled in clouts, that swadleth the winds: and who is equal to God, make himself of no reputation, Phil. 2.7. that he should be the everlasting Father, Esa 9.6. and yet a young infant? contained in the manger, and borne in a stable, that filleth heaven and earth with his glory? Luke 2.7. and to be short, fly before kings, who is King of kings, and casteth contempt upon Princes? Matth. 2.14.22. These, and the like particular effects of Christ's humanity manifest Christ to be Man: the reasons. First, 
Reasons.  it was necessary that he should be so; for man having offended, the offence must be punished in man: and so it was requisite that he should be of kin to us who offended, that in our nature, that offended, he might make the amends, and satisfaction. Secondly, he must be touched with the feeling of our infirmities, who would have compassion of us sinners, Hebr. 4.15. and who can be so kindly touched with them, as he that hath felt them first? who Heb. 2.18. will sooner pittic a disease in an other, than he who hath had the disease himself, and (himself) hath felt the infirmity? our diseases (but as man) Christ could not have, having them; he must die of them, which, (but as man) he could not do, Heb. 2.9. Thirdly, the promises and prophecies of the old Testament must be performed in the new: now, Christ was the woman's seed, which was promised, Gen. 3.15. and the virgin's Son, of whom Esay prophesied, Esa 7.14. Fourthly, God herein provided for man's great good: for, what greater than to have a brother, so highly exalted and borne? Hebr. 2.11. one who is merciful, Hebr. 2.17. and will not fail to show kindness to his own house 1. Tim. 5.8.  
The use is for the singular comfort of all that are in Christ jesus: for, 
Use 1.  hereof riseth a great a liance between God and them, being hereby brothers to Christ, who is the natural Son of God, Heb. 2.11. and what may not one kind brother expect from another? by sin we had lost this acquaintance with God, Esa 59, 2. by him that was made sin, that is, an offering for sin, 2 Cor. 5.21. this acquaintance is renewed, and we brought again into fanour, or brought near, who were fare off, by the blood of Christ, who is our peace, Eph. 2.13.14. hence Christ is called Shiloh, Gen. 49.10. and the Redeemer, or kinsman, job 19.25: Now, Shiloh is the skin that lappeth the insant in the mother's belly, and what can be nearer? his flesh assumed is the corner stone of our coupling to God: by means of it, he is that great Immanuell, God with us, Esa 7.14. being so, and so near by the union of the two natures in Christ, of God and man, who is not comforted that is in him? for, being in him, we are members of his flesh, of his body, and of his bones, Ephes. 5.30. and will Christ suffer any member of his body to be abused, or any bone to be broken, and who will not spare his own flesh? If Christ had taken unto him the nature of the Angels, or of the whirlwind, or of a Lion, we might well have seared our destruction: but being clothed with the condition of an advocate, of a brother, and of a pitiful man, what cause of fear, rather what true matter of boldness? we run from a Lion, and hide from an Angel, but who will from a brother? Loud winds do fright us, so doth not the quiet calm of a loving kinsman, and of one joined to us so near in flesh, as Christ and we.  
The 2. 
Use 2.  use concerns us in duty. For, if Christ drew so near to us in our nature, we must draw as near (as we can) to him in the divine nature. 2 Pet. 1.4. did he take flesh to come near to us? we must put off flesh to come near to him. Is he God with us? we must be Men with him. Was he made flesh? we must endeavour to be made Spirit. As we have a living way by his flesh: Hebr. 10.20 so we must not pamper flesh, to walk in our own ways: and as he came down from heaven to us, so we must go up from earth to heaven to come to him. Our conversation must be in heaven, Philip. 3.20. though we have flesh on earth. But is it so? and do weso? nay but our pleasures keep us down, our profit keeps us under. Either covetousness, as an arrow shot from hell, nails us to our money, or the delights of life, as lime twiggs set by the devil, ensnare us to earthly things, when we should be heavenly minded; and so, we cannot have our affections where we should set them: Coloss. 3.2. or, we have married a wife, and we cannot come. Luc. 14.20. In the Inn of these things, there is no room for Christ. Luc. 2.7. and what fills the house but such as these? the lust of the flesh, the lust of the eyes, and pride of life (all which are in the world) I joh. 2.16. do wholly take us up, souls and bodies; and we are so espoused to them, we forget we have another husband.  
The 3. use is for instruction, 
Use 3  teaching how much Christ humbled himself; and that therefore we should learn of him to be meek and lowly in heart. Matth. 11.29. to be meek and lowly in heart is the perfection of a Christian, who, the lower he lays his foundation, the surer will his house stand, and to be so, the way is, to take a sight of ourselves in good and heavenly things. For, then, in us, we shall find that, which will humble us fare below that which (we think) we are, measured by carnal reason, if we fear, that is, suspect all we do, or the best we can do, we shall not be high minded: so the Apostle tells us, when he bids us, not to be high minded, but to fear. Rom. 11.20. Christ emptied himself for our filling, and humbled himself for our example. Philip. 2.8. We have nothing to let out but wind: and, if we could see ourselves in true account, we are low enough. But (like purblind Laodiceans). we can see nothing but fullness, where is nothing but indigence, and want. Apoc. 3.17. either we stand upon the clay feet of gentry: and (then) who shall go before us? or upon terms of self-sufficiency (like pharisees) and (then) we have need of nothing. But so long as we are so minded; we will never be followers of Christ in the practice of humility: therefore, as Christ was abased for us: so (if we will be filled with Christ) we must empty ourselves of all high conceit of ourselves, that his Spirit may fill us. And, for these fillings with wind: we must prick the bladder, that they may go out. More distinctly and plainly; we must purge out self-love, and self-liking, and be nothing for his sake, who, for ours, made himself nothing. If we will be proud: let us (as one saith well) be proud against Satan for Christ; but humble to all men, in Christ. In giving honour, let us go before others: but before none in taking it. Rom. 12.10. Finally (as the Apostle saith) let us be of like affection, one towards another, and not mind high things, and let us condescend to men of lower estate, and not be wise in our own conceits. v. 16. so shall we walk in the steps of Christ's humility; who, being so high in glory, laid away his glory; and (of the Son of God) became the Son of Man, a worm and no man. Psal. 22.6.  
Further, Christ was not only the Son of David in the natural line, but in the regal, the next to the crown of judah, after his Mother, and supposed Father, joseph. 
Doct.  And so we learn that Christ Man, was (of all men) the noblest Man. For, one way, he was the Son of God: and another way of kingly rank among the Sons of Men. Next in succession & blood to the Kings of judah by Father and Mother, as by joseph from Abiud, Matth. 1.13. and by Marie from Rhesa, Luc. 3.27. and by joseph and Marie from Zorebabel. Matth. 1.13. The Wisemen ask; where is he that is borne King of the jews? Matth. 2.2. For, so it was preached to them by the tongue of heaven in a strong star; and it seems that Hered had heard as much. Matth. 2.3. Indeed at the time of his birth, the sovereignty of it was gone, and the Sun of it down, and so Christ was a titular, not real King. The Sceptre was now in a Roman hand: the Emperors there, were Kings of jury: and Christ (as was prophesied by Esay) but a bud out of a dead stock. Esa. 53.2. Yet had he an ever-during throne, better than all the kingdoms of the earth. Hebr. 1.6.8. & so, was, every way, (of all men) the noblest Man; The star, (which the wisemen followed) shown it: Matth. 2.2. Herod, (Caesar's under-king) feared it, v. 7. Christ contessed it. joh. 18.37. the jews (questioned by Pilate) could not speak against it, though saying nothing for it. For, joh. 19.15. they said, we have no King but Caesar. joh. 19.15. 
Reasons.  the reason why Christ should be thus, every way noble; may be taken from the good pleasure of God, and fitness to him. For, first, God would have it so: and therefore so; partly to fulfil the prophecy, Zachar. 9.9. partly to keep his word: For, he had promised as much. Ps. 89.27. and it was fit that the high borne of God, should be the noble borne Son of Man, therefore Kings and judges are commanded to fear God, & to reverence Christ: Ps. 2.10.12. that is, whole Christ, God and Man, and now, he must needs be great and noble, whom Kings must reverence and judges fear.  
This is for instruction, 
Use  teaching that it is no disparagement to be a Christian; seeing that Christ, after whom they be called, and of whom they are followers (if true Christians) was in both natures so high, and nobly descended. For, is it any disparagement to be the King's follower? or if this be an honour, it cannot but be a special grace, to be follower of the King of Kings. And, as it is no disparagement, so it may be for our great encouragement to follow him as Christians indeed. For, true Christians are Christ's brothers: and so brothers to a King, and that of Kings; to such Christ (the elder brother) conveys his nobility in part, by making them the Sons of God, joh. 1: 12. a royal Priesthood, 1 Pet. 2.9. and a people peculiar to himself. Tit. 2.14. and, so, it is the fairest Flower of noble blood to be a Christian, and to be able to draw arms from his holy arm, who ruleth the Nations with his rod of y●on. Apoc. 2.27. the best thing in thy scutcheon, if thou be a Gentleman, and the purest gem in a King's crown, is to be a true Christian, the child of God by regeneration. Tit. 1.15. Be we exhorted (therefore) to labour after our true engrafting into him which is the ensign (if any) of true nobility. One saith (and it is truly said) that noble birth without this new birth in Christ, is base and vile before God: to be a repentant sinner, investeth spiritual man into a royalty that maketh him, both an heir of the earth, and coheir with Christ in heaven.  
That that followed upon this first petition of the Woman which was a sore repulse, followeth out of Matth. 15.23.    
VERSE 23. 
But he answered her not a word.  
THis not replying to the woman's request by any audible voice, was a very sore and grievous repulse to the ear: it may be, he spoke in good words and comfortable to her crying heart: yet the temptation was great, saying, he gave her not one word of answer: her tower was summoned when the devil was sent into her daughter: and now it would seem to be taken. For her Saviour, passing over with silence as in disdain, what she had so humbly entreated from him concerning her daughter; how could such an answer, without answer; but cut her to the heart? the rather seeing that she might have thought that the name, that went of Christ for kindness and true humility, was no true report, nor fame of credit, but a fiction: and was not this a great temptation, able to overcome a very strong faith? for what can more daunt a good Subject, than that his Sovereign passing by, and petitioned unto, should not vouchsafe to speak unto him, or once to look towards him? It was (much) this woman's case: and here where Christ answered nothing at the first, though cried unto: 
Doct.  we learn that God (often) taketh day with his servants, and putteth them off, when they cry unto him: the Prophet David complains that he cried in his prayers day and night, and had no hearing, yea that he roared in them, and was put off, Psal. 22.2. afterwards, God so prolonged him, that he thought himself to have been utterly forgotten of him, Psal. 42.9. The Church in the Lamentations fared, as if God had set a thick stone wall between his ears and her prayers: and therefore saith, that he covered himself with a cloud, that her prayers should not pass thorough, Lam. 3.44. as if she had said, that God was resolved not to hear, and Esa, speaking of the iniquities of judah, tells her, that these did separate between God and her, Esa 59.2. job saith that he sought the Lord East and West in his prayers, and could not find him; his words in effect are: If I go to the East, he is not there: if to the West, yet I cannot perceive him, job, 23: 8. backward or forward, or howsoever, he hides himself that I cannot see him, v. 9 so Habakuk in the person of the Church under a great oppression, crieth out and saith; how long shall I cry, and thou wilt not hear? even cry out of violence, and thou wilt not help? Habuk. 1.2. And thus God (often) putteth off to answer his Church's prayers, and (after many calls) makes as if he heard not, when his children cry in their troubles; the reasons. 
Reasons.  God will prove their faith and their patience, 1 Cor. 11.19. which are tried by his delays, as a Pilots skill in a storm: but what would become of these and of the patience of the Saints, if they should but ask and have? Psal. 42.11. Secondly, when we have sped, we have done: therefore, God to keep our prayers going; doth not presently hear, nor till after some good time of attendance: also, he will have us to know the worth of his goodness; which is better known, when we come hardly to a thing, and with much ado, than if we had it at the first ask: thereby Abraham waited for Isaac (the Son of the promise) till he was very old, and his wife by course of nature, past bearing, Gen. 18.11. it is an old saying, easily gotten, soon forgotten. Thirdly, God's time is later than ours, and though he be ready at all times, yet so are not we: but when we are his, blessings will not be long in coming; therefore (till we be,) we must bite upon the bit of hardness, and wait his leisure.  
An admonition to God's children, 
Use 1  not to give over, though God put off. Isaac waited long upon his knees for jacob, yet rose always from prayer with a stomach to come to it again: God heard him not in twenty years, yet that long revolution of twenty years did not weary him: and he wrestled with it, with like success as jacob his son after him did, who wrestled with God, and prevailed, Gen. 32.26. for. God will not put off his servants for ever, though he do for a time, and for their trial: the vision is but for his appointed time; and it will speak at last, 1 Habuc. 2.3. sometimes the Lord will not answer; it is that we might cry louder in our prayers; and sometimes he goes from the door; it is, that we might knock, with Peter, till it be opened, Act. 12.14.16. if he go from us for a time, it is but as one friend goes from another to return with so much greater comfort as there was sorrow at parting, and then our joy shall be full.  
The second use is for reproof of those, who, 
Use 2.  because God comes not presently to the door, and at the first knock are gone: Christ's method is to try his children's patience before he crown it with his gifts: but these (ignorant of the good ends of God's denial) if they be not heard at once, will not ask twice: and because the bridegroom tarrieth long, they slumber & sleep, though not having either oil in their lamps, or faith in their hearts: but when they awake, this their foolishness will correct them: and when there shall be no opening, Christ will say: Verily I say unto you, I know you not, Matth. 25.3.5.12. for our better stay, therefore, in this matter let us learn, and not forget that God answers not his best children presently, and that here was a good woman indeed, to whom Christ (though she cried after him) answered not a word.  
This (therefore) may (thirdly) serve for the instruction and comfort of weak souls in their fits of temptation: 
Use 3  where though God speak not to their senses, as Christ said nothing to this woman, yet he will speak in a voice familiar to their faith: and speak by his hand and seal in their heart, assuring them that all this stay is to do them good in their later end. I doubt not but he spoke so to this woman, rounding her in the ear of her soul, and telling her in a still voice; that though he be absent for the present time, yet he will shortly be with her, and when the house is ready for him: we are not to be discouraged (then) that God doth not answer us presently, when we sob unto him out of our miseries; for yet a little while, and he that cometh, will come, and will not tarry, Heb. 10.37. Our fathers trusted in God, and were not confounded, Psal. 22.4.5. do we as much, and we shall speed no worse. In these slippery ways, patience must lead our feet, and hope with patience to set them upon good ground; though Christ be fare off in heaven, as joseph in Egypt, yet joseph is a live, and our Redeemer liveth, Gen. 45.28. job 19.25. here (therefore) let us not either think in our heart, or say with our tongues, (as jacob in his fear;) joseph is not, and Benjamin shall not be, Gen. 42.36. for he that liveth, and whom we think to be dead to us, will shortly send for us by his comforts, which (as the charets sent by joseph unto jacob) will truly revive our spirits, Gen. 45.27. Mean while let me speak to the heart of jacob, in a land of distress. Poor soul (that art so much cast down) remember that thy Saviour hath said, that the Kingdom of God suffereth violence, Matth. 11.12. and that (therefore) thou must force the gate of heaven by patience in all tribulations, and by earnest prayer in the longest delays of the Almighty, Luke 13.24. for prayer availeth much if it be fervent, jam. 5.16. if we knock hard patiently, it shall be opened unto us. They that knock softly, or fare off, as at some out door by any coolings this way, must not think to be heard as they, who come nearer in the prayer of faith, and constantly call upon ●od in trouble: for who is so soon heard, (knocking at the furthest, or outmost door of the house) as he that knocketh at the hall-doore, or Parlour door, where the companies be? so what hope to be let in to God, so long as we draw no nearer? but either knock fare off as strangers, or give over of waiting any longer? Pray we (therefore) and (though we have no answer) pray we still; for, he is faithful that hath promised, and God cannot deny himself, 2 Tim. 2.13. if he tarry and abstain from words, yet in silence, he speaketh to us by two very effectual Prolocutors: namely, his general promises in the word, & his spirit in our hearts. And, this is the victory of the Saints: let us remember, and not forget it: so, we shall not fall; for, he that fights against us with one hand, holds us up with another: and (then) how can we but keep up?  
The persons follow that entreated for this Woman.  

And his disciples came & besought him, saying: Send her away; for, she crieth after us.  
THE Woman besought Christ for her Daughter: Christ answered nothing. Now, his disciples touched (it would seem) with commiseration, and not provoked only (as some writ) by her clamorous importunities, did take upon them to entreat the Master for her. I believe, with the text, that her crying tongue much moved them; yet I cannot think, without a text, that this was all; or that the disciples had no more in them of good nature and pity, than not to regard which way it went with a woman, under such a condition of misery, as hers was, who had the devil at home, in her daughter, and therefore where they say, send her away; I take the meaning to be as much, as if they had said: Master, you hear the woman's cry, and you see her importunities; do somewhat for her (we beseech you) to her comfort, and of her daughter, terribly vexed of Satan. For, must God's children have a feeling of others miseries, and shall we think that they who were so near to Christ, had none? In the text it is said, they had: for, it saith, they besought their Master, or prayed him to be good unto her: where we have first, their 〈◊〉, it is said, they besought him: and then the reason: for she crieth after us. The Papists make this text, a text of warranty for the invocation of Saints departed; but they reckon without a text, they make such a reckoning by this text, that affords them not a farthing in true worth, towards it: for, neither did the woman bid them to speak for her to Christ: neither did he grant any thing to her at their request: nor were they dead Saints, but living, that made request for her: and so, we see no warrant here for Popish prayers to dead Saints. But where the Disciples (living) make request for this woman, in manner as we have heard, 
Doctr.  we learn (out of so good an example) that it is the duty of the Saints living to help one another with their best prayers. The Apostle S. Paul (for this) requireth supplications by all, for all men, 1 Tim. 2.1 S. james in effect requireth as much in this duty of exchange, jam. 5.14. for, he requireth confession of fault, and (after the fault confessed) prayer to a spiritual healing v. 16. And in obedience to such a duty, Izaak prayed for his wife, Gen. 25.21. Moses for the people, Exod. 32.11. and David entreating for the congregation, prayeth, that God would set the strings of that Instrument, that they may be tuned ever to songs of praise for his mercies: which is meant where he prayeth for the preparing of their heart unto God, 1 Chr. 29.18. when Peter was kept in prison, instant prayer was made of the Church for him, Acts 12.5. the conclusion of the eight and twenty Psalm is: save thy people, and bless thine inheritance, feed them, and set them up for ever, Psal. 28.9. also giving of thanks and prayers for the Churches of Saints, was the Apostle S. Paul's daily excercise, Eph. 1.16. and these two precedents of the Psalm, and of so worthy an Apostle, do conclude all Christians under a like duty of those mutual offices of praying one for another: 
Reasons.  the reasons. Here in lies our principal bond to the Saints, Rom. 12.13. and therefore, we that believe a Communion with them, must either thus discharge it, or die in the Church's debt, Acts 7.60. Secondly, the Saints on earth pray for us; and if we will hold the balance even between them and us, we must do as much by the justice of exchange for them, or we greatly wrong them, and ourselves: and here we should remember the old saying, which is a true saying; that one good turn asketh another. Thirdly, we must further (all that we may) one another's salvation, Heb. 3.13. but, how better, or with better speed, than by prayer, which will make them (with Elisha) in all changes to say: there are more with us than with them, 2 King. 6.16. Fourthly, as we would have Christ's Church to grow with people, we must water it with our daily prayers for the whole body, and for every member. Fifthly, in the natural body, (it is the Apostles comparison,) one member desires another's welfare, 1 Cor. 12.25, 26. and should it be otherways in the mystical of Christ? and if so, what readier means for the true welfare of the whole Church, and of every part, than to importune the Lord in our prayers for their prosperity and peace, Psal. 122.6, 7. 
Use 1   
The first use may be for reproof of prayerless Atheism in many among us, who yet have the name, and face of Christians, for how can such pray for others, who pass days and nights without any prayer for themselves? they rise in the morning without all acknowledgement to God that kept them and at night they go to their beds, as beasts to their dens, without praying to him that must keep them: and so deserve to be branded with this mark of an Atheist: they call not upon God, Psal. 14.4. But these only are not under reproof, (who pray so seldom, if at all) but they (also) who though they pray daily and often to God, yet forget the Churches particular affliction: the Churches of Germany and of the Palatinate, long in tears, and blood, & now almost consumed in the fire of war, were for all this never spoken for unto God, by such when they made prayer and supplication unto him: and how many (now) do earnessly call upon God for health to Cambridge, (One of the two famous Schools of the Prophets in this Kingdom) so long shut up, and made desolate by a wasting Pestilence? how many (I say) are they that have prayed for the opening again of that fountain, so shut up, and for the seeding of it with Scholars? These coals, sent from between the feet of the Almighty, burn to a flame in other parts of this land, yet how few shed one tear to quench them? And (as one saith) though God discharge not his great Cannon upon London (as in the year 1625, which hath been too much forgotten) yet his small shot plays upon it by 60. under or above, in the week buried of the destroying Pestilence, and yet how many, either there or abroad mend their prayers, (I say not their lives) for it? Further they are here reproved who in their envious prayers speak not only for themselves to God: or, if they go a little further, it is not fare from the doors of their own house, praying only for Christians of their own blood or kin. These are churls in religion, such as Nabal in the world, who said; Shall I take my bread, and the flesh which I have killed for my shearers, and give it to men, whom I know not whence they be, 1 Sam. 25.11. Thus Nabal, and so those spiritual Nabals say: these are strangers neither of our house nor flesh; and what be they to us, that we should so much, and earnestly seek their wealth, by praying for them? And thus, our father's daughter (the Church) is a stranger and of no kin to such bastard Israelites. Lastly, they are reproved who brew mischief, that their enemies may drink it: and so plot evils against those, against whose evils they should pray, and pay good for evil, Matth. 5.44. Rom. 12.21. But they are fare from this rule of charity, who curse their brethren in their persons, or estate: some wish them a heavy death, and that being down, they may never rise again: and for their cattles, their prayer is, they may die of the rot, or go away as an untimely fruit: and for the substance of their house, that it may melt away, as Snow before the Sun: but some, when they should pray for the Saints, Eph. 6.18. bitterly curse them; only for this, because they are Saints: so profane husbands deal with their religious Wives, and wicked Parents their godly children; and carnal Ministers with the best in their charges.  
But must we pray one for another? it is for instruction, 
Use 2.  teaching us, that though they be our enemies, persecutors, and slanderers, that vex us; yet we must pray for them that God would turn their hearts, though they wrong us, we must not them, though it lay in our hand to do it, rather, we must pity them, and pray God to forgive them, as Christ and his Martyr Stephen did. Christ did it, when they were nailing his hands and his feet. Luc. 23, 33, 34. and Stephen did it, when the stones were clattering about his ears. Act. 7.59.60. and we must do it, not only in cold blood, but even when the wrongs are fresh, and newly done us. I speak this, because some will be persuaded, while the injury is of some standing, to take up: But not so, while they feel the nails with Christ, or with Stephen, the weight of the stones that fly about them. For lust of revenge drives them, as with wind and tide to another coast then that of the haven of peace. But against this lust we must fight by the spirit of love, which with the cloak of charity (as fare as it can) will cover all defects. Pro. 10.12. Say then that men have (much) offended us, we must (much) forgive them; and, (for a sign of love) pray God to forgive them: further yet, we infer from this doctrine, that if it be against the rule of charity not to pray for our enemies; it is certainly against the rule of it, and of nature not to pray for our friends: and how greatly against all rules of charity and nature, when husbands, wives, parents, children, of one blood and of one bed; when they that dwell in the same town, in the same street and in the same house shall refuse, or be negligent to do this duty to those so near unto them? for, if these shall not pray one for another, who should? They have denied the faith who provide not for their own in temporal things. 1 Tim. 5.8. and do they keep the faith, that in spiritual so fail them?  
The reason of the disciples entreating for this woman, followeth.   

For she crieth after us.  
THIS reason, which the disciples gave for their entreating of the Master on the Woman's behalf, shows, that Christ's silence did not breed in her (as in many it would) a sullen and dogged pettishness; which rather (as a little water cast upon a Smith's forge) did make the flame of her faith to ascend up higher: but caused her, as (before) to speak in her faith to Christ, so now to cry unto him in it. Christ, in that silence, had put upon him the person of the deaf judge: therefore she gets him by her importunity, to do her justice against her adversary, the devil in her daughter. Luc. 18.3.4. 
Doct.  In which example, we are taught to importune the Lord in our prayers, and to keep a good edge upon them, whatsoever our repulses be. jacob kept his hold, in seeking a blessing, till he prevailed, though with a foil. Gen. 32.26.31. the shield of Faith, in his hand, he turned every way as the Angel offered at him. So Moses prayers kept edge, and his hands, held up in them, were steady, till the going down of the Sun: till the day failed him & Amalek was destroyed, he gave not over praying. Exod. 17.12. Both of them kept to prayer, till their prayers had done worthily for them. So the Prophet David was early & late at his prayers, waiting for God's promise. He rose with the early morning to pray unto God; and, his eyes prevented the night watches. Ps. 119.148. Morning, evening, and at noon he prayed, and cried out in his prayer, making a grievous noise in it. Psal. 55.17. Daniel upon his knees, prayed three times a day, when it was death so to do. Dan. 6.10. And Annah continued praying before the Lord in his tabernacle. 1 Sam. 1.12. Also, the Apostles precept is; pray continually: that is upon all occasions, and without weariness, importunately. 1 Thess. 5.17. Christ spent whole nights in prayer. Luc. 6: 12. & 21.37. and how frequent therein, the night before his passion? Matth 26.44 these examples, and the best in Christ, besides many precepts for importunity in ask, show that our prayers should never turn edge, till they speed in the thing they go about, upon good warrant of ask. 
Reasons.  The reasons, it is the only way of good success in praying, for, if importunity can overcome an unrighteous judge. Luc. 18.6.7. How much more, the righteous God? Secondly, we know not at what hour the Bridegroom will come, Matth. 25.5. Therefore, we must be instant (at all hours) with the oil of faith in our prayers. v. 10. Thirdly, to faint in prayer, is the argument of an evil heart, Hebr. 3.12. and to give over, a note of small strength. Pro. 24.10. For, this is a distrust of God, and so a departing from him.  
The use is for instruction, 
Use  teaching that importunity in our prayers is a jewel, worthy to be worn in the heart and lips of all true Christians. It may anger men: but it ever pleaseth God when it is done in sincerity, without guise: the contrary hath in it a strong spice of distrust in God; and gives him most just cause to proceed against such as against those, who hold him false in what he promiseth, and therefore will not trust him without a pawn. But this is our inbred sickness, and every natural man hath it. Every one (therefore) must labour to purge for it betimes, and to spend that bad humour, by spending good hours with waiting for the promise, that keeps our prayers on foot, till he come unto us, to whom we pour out our souls for a hearing. To this our Saviour hath led way in the parable of that friend in bed, who (though in bed) is raised up by another friend's importunity. Luc. 11.8. it was to have some loaves upon loan, v. 5. which (through the borowers said importunity) rising, (though at midnight) he gave him. So, we that desire bread of a better substance; if we shall pray always and not be weary, Luc. 18.1. that is, continue ask, and not give over; we shall have it. But some are quickly nipped; every little repulse goes to their heart: where yet Christ prayed with the blood down his face. Luc. 22.44. and they that be his, will so pray; and (as he) not be daunted for any crosse-blowes, till the hour come, wherein their father will hear them.  
Somuch for the disciples request, the Master's sharp reply followeth.    
VERSE 24. 
But he answered and said, I am not sent but unto the lost sheep of the house of Israel.  
CHRIST (before) answered nothing: now, he answereth in words (seemingly) worse than nothing. For, now he refuseth her as not of his charge, or not within his commission; but a stranger in the wild of the Heathen, to whom he was not sent, and this must needs be a sorer veny than the former, offered at the face of the Faith of a sad and distressed Cananite. For, what? Christ, (the Saviour of the world) to make no better an answer to his poor Petitioner, then that it was not in his commission to do any thing for her, how could it but cut to the heart? and yet his answer was: I am not sent, but unto the lost sheep of the house of Israel. As if he had said: the strays of Israel I am to bring home, and not the strays of the Gentiles. And (here) the words of Christ seem to fight both against her saith and hope in a most sharp encounter: for, here her Saviour is in show against her. If an Angel from heaven had told her so, she might have found a word of answer in the word of God: But when her Saviour shall tell her as much with his own mouth; what shall she say? what might she think? Object. But was not Christ sent a light to be renealed to the Gentiles. Esa. 49.6. Luc. 2.42. And was not his salnation prepared before the face of all people? v. 31. How was it (then) shut up in Israel? Ans. It is true that Christ was sent to the Gentiles: but not then, and when he spoke so to the Woman: nor till the partition wall was broken down between Iew and Gentile: nor till both became one in the salvation of God. But to the words themselves, by the lost sheep of the house of Israel, Christ meaneth the 12. tribes of jacob, to whom this word of salvation was sent. Act. 13.26. But, when they put it from them, it came to the Gentiles. v. 46.47. And where Christ saith he was not sent but to those of the houses of Israel: his meaning is, that the day of the Gentiles was not come, which (yet) was coming; and that yet the light was in the Horizon of Israel. And where he saith he was sent, (possessedly) to the jews and (impliedly) to the Gentiles; he saith in effect, that he is the saving shepherd of both by his Father's ordinance. This is the meaning of the sentence in whole (not to break it in any more pieces,) and it showeth to whom Christ was sent by his first commission, and to whom he was not sent yet; 
Doctr.  the Doctrine of the whole is this; Christ is shepherd to his lost once in the whole Israel of his Church on earth: this was typified in David, Ezeck. 34.23: and is verified in Christ; who (therefore) is called the good shepherd, that knoweth his, and is known of his, john 10.14. for this, he is in name, the shepherd of Israel, Psal. 80.1. and in true effects, one that leadeth joseph like a flock, Psal. ibid. that is, the Saviour of his people, Matth. 1.21. and that seeketh out, and bringeth home the strays in the wilderness, Luke 15.4.5. john 10, 11.16. Further (therefore) his name is, the great shepherd of the sheep, Heb. 13.20. the shepherd and Bishop of souls, 1. Pet. 2.25. the chief Shepherd, 1 Pet. 5.4. and the Pastor which is One, Eccles. 12.11. the reasons: 
Reason's.  the first reason shall be from his effects; for he is the Advocate that speaks for them, 1. Tim. 2.5. and the hostage that hath laid down his life, to save them, joh. 10.15. also he hath the words of eternal life, john 6.68. and (therefore) as there is no going from him, so there is no coming to God without him, john 14.6. further, he doth all things that belong to a good Pastor, for he brings them to their pasture, and leads them to waters of quietness, Psal. 23.2. he coats them in his Church, and feeds them with judgement, Ezeck. 34.16. being lost, he seeks them, and being found, looks to all their ways, v. 24, 25, 26, 27. he keeps all their bones, Psal. 34.20. and not one of them is lacking, jer. 23.4. john 17.12. Secondly, it was the decree of the Father, that Christ should be set for the fall & rising again of many in Israel, as Simeon in his 〈…〉 Luke 2.34. which decree is no idle purpose, but a deed of sucrtie: a conclusion in heaven, and ordinance under the seal of eternity. Now to be sent as Christ was, for a lost people (such as we were) what is it but to be the saving shepherd of them by an everlasting decree? Thirdly, our error was in the heart, without all knowledge of our ways, Psal. 95.10. and what created thing can heal the heart, or lead the ways of it, but the Lord of spirits and hearts; even he that made us these souls (the Lord Christ) who only is the hand, that can and doth deliver from the hand of hell: thither we erred in the first man: & from thence we are brought back by him, and only by him that is God and man.  
The use is for instruction: 
Use 1.  for is Christ the saving Shepherd of his people and sheep? then they must be his people & sheep that will be sau●d; that is, they must ●eare his voice, and follow him, john 10.27. or hear and obey, for this is true following: they must receive his mark and print upon their hearts, Cant. 8.6. and open to him, john 10.3.5. for we cannot look for salvation, carrying Christ in our hearing only, much less in no ●earing; we must lodge him in the practice of what we hear, if we will see his salvation. Swine (therefore) that are always rooting and covetous, must be made sheep, and their faces must be to heaven, whose s●outs are ever in the ground, if they will be gathered from their errors in death, to the salvation of God: and so must they who being washed in the Sacrament, return to the mire of sin, as Swine: and they, who when the pearl of the Gospel is offered them, tread it (profanely) under their feet, run grunting from Church, and rail against those that teach them, renting them all to pieces, Matth. 7.6. for, (else) they are not sheep, whom Christ will bring with him, but fit Inns for the Devils to guest in, Matth. 8.32.  
Another use for instruction is this: 
Use 2.  if Christ be the saving shepheard of his lost sheep, than we are but lost without him: when the Disciples were upon the sea in a great tempest, the ship tossed with winds, and (almost) covered with water, they cried saying; Master sane, we perish, Matth. 8.25. This is our case, and in this case as men ready to perish upon the sea of this world; and confessing so much except Christ be in ship with us, to save us, we must ●●ie unto him, praying him to be near in his salvation, that we perish not; so did the Disciples in a storm upon them; and so should we in all storms of trouble: that we may do so, we must feel our loss without Christ, and fear our destruction, not having him: for, Christ came to save that which was lost, Matth. 18.11. therefore not lost in our own sense, not saved by him: and what use of physic in a sound body? Mat. 9.12. Christ preacheth liberty to prisoners, Luke 4.18. if therefore we be not prisoners in the chain of our sins, nor sensible of so much, what need any liberty? what need any healing of a broken heart, where none are ? before a wound be made, what need of oil or opening, Luke 10.34. the broken and contrite in spirit are for God's cure, Psal. 51.17. when we are at the worst, and (unfeignedly) desire better, we are fit for Christ, also being burdened and heavy laden with sin, we are in case to come unto him, who hath promised to ease us, Matth. 11.28. Let us remember this, when our sins are a burden too heavy for us to bear: for the sins that truly grieve us, shall never hurt us: and when our whole work is cast down, then is God's time to build us, Psal. 51.10.  
A comfort to poor wandering sheep: 
Use 3.  for being poor and lost, they have a shepherd that will seek them: which made the Prophet, who had stayed like a lost sheep to say: seek thy servant, Psal. 119.176. Men will not be troubled for their way, that have a good guide; and what need we who have such a Leader? though the wolf and Bear with the roaring Lions of the world waylay us, Christ will conduct us in the way, where no beast can come that is hurtful, and seeks our destruction, Esay 11.9.16. If we will go a long with him, we shall go safely by the way, and (where others fall, or are snared) our foot shall not stumble, nor be taken, Pro. 3.23.  
The Woman's beating back of the former sharp reply followeth.   
VERSE 25. 
Yet came she, and worshipped him saying; Lord help me.  
CHrist hath twice (now) resused this woman in her petition for her daughter and herself, yet will she not be put by: his compassions might seem to be shut up against her, but she hath the key of them in the faith which (with Abraham) against hope, believeth in hope. Rom. 4.18. and though his last answer had a very hard shell; yet (〈◊〉 to lose so sweet a kernel for the labour,) she s●ts 〈◊〉 in great humility, craving the help of Christ for the opening of that my sterie, which (as too hard a shell for a beginner in the Gospel, or child whose teeth are not all, or but newly come) she was not able to pierce into. And therefore, where she 〈◊〉 with worshipping, Lord help me, it is in effect, as she had said; I will not reason with my Lord in point of argument, nor take upon me the skill to untie so hard a knot as his blessed hand hath knit; therefore, with falling down low at his feet in worshipping; I beseech my Lord to help me: a short prayer, and very passionate; for her soul was troubled, and she could not say much; yet would she not give over the hold that her faith kept, nor believe any thing against her own salvation: For, Christ had said in the letter of the word, that he was sent (to ●eet by special commission) to the houses of Israel, not to a Cananite: 
Doc●●, 1  from which example or miracle of rare faith, we learn, that Christians must admit of nothing, (in the sharp excercise of their faith) to the contrary of their salvation: though Satan 〈◊〉 objector, or corrupt fear, taking part with him, yet (against ●●th) they must hold fast their salvation: yea, though the letter of Scripture should say: they cannot be 〈◊〉, yet they must not receive it into 〈◊〉 but examine that Scripture by other Scriptures th●● sa●● or may say otherways▪ and here they must hold the general promise against all bars: the clear phrase must be heard before that, which is in a cloud: to be short, they must break off all disputes with Satan, and their own v● quiet hearts, and say: why art thou cast down, O my soul? and why art thou ●o unquiet 〈◊〉 me? yet hope in God, Psal. 42.11. & 43.5. after they must turn in to God: 〈◊〉 bleeding heart, and 〈◊〉 weeping ey●s and say with Hezechiah in his lamentable song, O Lord I am oppressed, undertake for me or ease me, Esay 38.14. At any hand, (having faith in God) they may not for any thing distrust his salvation. Abraham would not give his salvation for last, though he was to offer up that earnest of it that God had pledged to him in Isaac, the seed of promise, Gen. 22.3. Rom. 4, 18. The Apostle S. Paul was persuaded, (and this must be our resolution) that neither death nor life, nor Angels (the evil you must think, for the good will not) can or shall separate us, (●s it could not him) from the love of God, which is in Christ ●esu our Lord, Rom 8.38.39, the same apostle would not give away his salvation, because so great a sinner; but takes faster hold, because Christ came to save sinners, of which ●ee was chief, 1 Tim. 1.15. so, the father of the child that had a d●mbe spirit, though of little faith when he came to Christ, (for he said, If thou canst do any thing, ●elpe us,) yet he would not lose (even) that little saith which he had; but crying with tears, said: Lord I believe, help my unbeloofe, Mark 9.22.24. job would believe even beyond death; for, though the Lord would kill him, he would trust in him, job 13.15. job knew by his saith, that he that takes away life, is able to make to live; he knew the cup of despair to be the cup of death, and did fear it as much as man would to drink poison. And thus we see, that we must maintain our salvation against all objections of Satan, the literal Scripture, or our own misjudgements: for, so did this woman, (a woman of excellent faith,) who had many sore skirmishes, which she endured: being scarce warm in the Gospel, a very cold blast began in her face, & welcomed her to Christ: her Physician (seemingly) gave her over: the courteous Saviour answered nothing, and when he spoke it was no better than if he had said nothing: the Disciples entreated for●●er, but to no purpose; and Christ said (speaking to the ear) tha● 〈◊〉 might do nothing for 〈◊〉) et this woman would have no nay: for reposing on Christ in the general promise, she doupted not but he would make good what he had spoken, though she knew not how: and she had reason for it: for God will not go from his word; he will never deny himself, 2 Tim. 2.13. the reasons why Christians must believe nothing in bar to their salvation, are; For first, 
Reasons.  it is an injury to God who hath decreed it, whose promises are all yea, and (in him) Amen. 2 Cor. 1.20. Secondly, it is a wrong done to the sufficiency of Christ's blood, that was the price in their redemption, 1 Pet. 1.19. And thirdly, it teareth the seal which the spirit hath set unto their salvation: for after they believe, they are sealed with the holy Spirit of promise, Eph. 1.13, a second reason: they that cast away their hope for salvation, and cast not anchor there, do wilfully damn themselves; having neither the life of repentance in them, nor the new life of one borne to God. Christians must not do so, and true Christians will not. Thirdly, they must believe the word that saith; Whosoever believeth, that is, with repentance, and in a holy life, shall not perish, john 3.16. Now, believing so, and being such, how can they believe against their salvation, and not discredit the word that saith otherways?  
A reproof of their too great fear, 
Use 1.  who having lined orderly in the Gospel, and having been sorry with a godly sorrow where they failed, or did otherways; do (for all this) in their fear join with Satan to put out their name, where God hath written it, who hath written it in the book of life, to whom I say, b● the word of the Lord, that they should rather labour their own comfort, and rejoice that their name is there, Luke 10.20. Phil. 4.4. Object. but they will say, how shall we be assured that our names are written in heaven? if we knew it, we should be glad indeed: Answ. I answer, do ye love the brethren, that is, the godly? and do ye know that ye love them? this is a token (and well far a good token) that ye have passed from death unto life, 1 john 3.14. do ye hate sin, and love righteousness? though ye do the evil ye would not, and not the good ye would, (it was a principal Apostles case, Rom. 7.19.) the seed of God is in you, and ye grow into heaven, 1 john 3.9. Do ye s●●ue to the p●rit●cation of heart, and 〈…〉? your hope is authentical; for, as he that hath this hope, must purify himself, as God is pure, 1 john 3.3. so he that doth so, may well hope (with a seeing hope) to b●e slued? D●e y●e ascend up by stairs (in your s●lues) to the election of God? and can ye find the steps of it in your effectual calling in the Gospel, in your holy conversation in it; also in your spiritual Sonship, which is your adoption in Christ? can ye truly say that ye are called, that ye are sanctified, that ye are Sons, and so justified? ye are Gods elect ones, and shall (most surely) be glorified? Rom. 8.30, ye know the commandments: but do ye work at them daily in your obedience by kill sin, and quickening grace: if ye do these things ye shall sojourn with God in his temple on earth, and dwell with him in his glorious Temple in heaven, Psals 15.1. and further, do ye make your calling and election sure 2. Pet. 1.10. it is sure in God, but do ye make it sure to yourselves by infallible signs, and true effects of grace? if ye can do so, your salvation is sure enough, though neither signs nor effects be free from weakness; for what hath perfection here but sin? finally, do ye bele●ue the general promise in the word with true (though imperfect) application? he that will be saved must believe in the Son of God to his salvation, john 3.16. and he that so believes, knows himself to be under the general promise, and one in the general pardon comprehended: and therefore d●res to apply it as particularly, as if he saw his own name written in it: for, so every Prisoner at the bar (when any general pardon is out) will bring it home to himself in his own particular case. Now, what common Prisoners at man's bar do: shall not believing, and truly humbled Prisoners in sin, do before the bar of Ichovah? or will every malefactor (condemned in bar of judgement) plead the general pardon for himself, and shall a justified, that is pardoned sinner do less; and not make the general promise to belecuers, particular to himself? this is too much fear, and here reproved. Men will be captious with offence, in other cases: and may not Christians without offence, in this case, take jacobs' hold, and say to God; I will not let thee go, except thou bless me, Gen. 32.20. Benhadad's servants could take diligent heed to the words of the king of 〈◊〉; and when he let a word fall to their Ma●●e●s advantage, they were captious enough: he called Benhadad his brother, 1 King. 20, 32. and they strait had it by the end, and said: thy brother Benhadad, v. 33. Christian's believing rightly in God for salvation, should do likewise: they should holily catch for themselves, as Benhadad's servants for their Master, every advantage in the word, that may make for their better stay and rest upon God's salvation, In the word, Christ is styled our brother, Heb. 2.11. we should here apply (and we may without presumption) and say: our brother Christ, or Christ my brother; for Christ is brother to believers: and therefore to me a believer. Indeed in the sharp brunt of the spiritual cross, it is hard: rather impossible to the flesh of a much dejected Christian to use this boldness towards God: and some (wh● 〈◊〉 voices in their flare, have ●●g●ed great distempers within,) have reasoned rather against (than with any) hope and said: that Christ (indeed) came into the world to ●aue sinners; but not such sinners as they are, singling out themselves: and as Isaac said: here is fire and wood, but where is the Lamb for sacrifice? Gen. 22.7 so these, in their haste have said: here's hell (sure enough) and wood enough to it in the infinite trespasses of our life; but where is the sacrifice for sin: but to such I say, though they see not the Lamb, appointed for sacrifice (as Isaac saw nothing for sacrifice, when his father was about to sacrifice him) and though their eyes misted (for the present) with blind distrust, they cannot see so fare, yet when the storm shall begin to take up, they shall see clearly with Abraham, that Isaac (who in & Soxed may be offered up) must live; and that Christ (the Lamb slain for them,) is the sacrifice that will save them from the hand of death: for, to those that are in him (and all right believers are) there is no condemnation, Rom. 8.1. To conclude, whatsoever thy temptations are, or may be; trust still in God, and say to thy soul (as the Prophet to his) wait upon him, Psal. 43.5.  
A comfort to true Christians greatly humbled by their sins. 
Use 2.  For, if they must believe nothing to the contrary of their salvation; what is it that can discourage them, seeking Christ in true repentance? for, now their head is kept above water, or, being ready to sink, there is a hand out to receive them. Matth. 14.30.31. And here, it is as true, as worthy of all acceptation, that jesus Christ came into the world to save sinners. 1 Tim. 1.15. then, though we be sinners, (so we be penitent, and hearty sorry that we have sinned;) either Christ's coming into the world, was to no purpose, or it was to save such, and then, why should there be any staggering? though our sins be great: God is greater that hath forgiven us, all our sins. We can not have more sins, (or more heinous) than Manasseh had: yet, when he greatly humbled himself before the Lord, the Lord was entreated of him. 2. Chr. 33.12.13. This Woman had but the general promises, contained in the word of the old Testament, and yet believed. We have more: for, the anchor of our Faith hath two unchangeable rests to bear upon, as the promise of God, and his oath, Heb 6.17.18. and shall we be faithless? or, shall we believe any thing against that which is so surely ratified, and by two such witnesses in heaven? Can God be false of his word, or forsworn? he hath said, whosoever believeth, and is baptised, shall be saved. Marc. 16.16. Thou (therefore) that dost believe, and hast been Baptised, must be saved, or God must crack his word. But (as was said,) he cannot deny himself, his word and deed are one: and, for any to believe any thing against his salvation, is to make question whether God be Almighty and true, and whether his word shall stand, or ours. But, heaven and earth may pass, the word of God shall not pass. Matth. 24.35. In this case therefore, what shall let, that Gods promise should not take the effect in justified man's salvation, through faith? Rom. 4.14.16 Quest. But was it not great presumption in this Woman to believe against Christ's express word? Answ. She believed not against it in the true sense, but in the letter, which seemed, but was not against her. She denied not his words, only she demurred upon them, as Abraham believed God's word of promise concerning Isaac, though that same word commanded Abraham to offer and kill him. Hebr. 11.17.19.  
More distinctly, and particularly, we may consider in this Woman's humble request two things: as, the person to whom she makes it, and the thing for what. The Person is Christ the Lord: but why not to his disciples? and why not to him by them? the reason was: her faith, being a true faith, set her a better and a nearer way: and that was directly to Christ, and not about to, or by the creature. The Lord's prayer (the text & mother of all true prayer) directs to none but to our Father in heaven. Matth. 6.9. 
Doct: 2  In the old Testament the call is unto God the text saith, & that in the word of Ichovah; call upon me. Psal. 50.15. In the new Testament, we have the same directing precept for coming to God in our prayers, no other spoken of: for Christ saith to all in necessity; come unto me. Mat. 11.28. that is, to him, who is our God, and deliverer in troubles; and who can (and only can) ease us of them. Therefore, the lost Son (in that parable by Saint Luke,) came to his Father, not to his father's Hinds. Luc. 15.18.20. In all the Psalms of David (which are Psalms of prayer) we find never a Lady Psalter: they are (all) directed as incense to God. Psa. 141.1.2. To whom did Moses and Aaron, among God's Priests pray, and Samuel among his Prophets? it is said; these called upon the Lord, and he heard them: others could not hear them. Psal. 99.6. 
Reasons.  The reasons. Prayer to God, is a part of God's honour, which glory he● will not give to another: Esa. 42.8. It is his service and worship, and we must only serve and worship him. Matth. 4.10. Secondly it is a vain thing in our troubles, to call upon those that cannot help us, that cannot hear us. Now, none can, in that ease, help us but God, nor hear us but he; the Angels know not our thoughts, and the Saints are fare from hearing us: Esa. 63.16. Thirdly, the Object of faith must be the subject of prayer: but in God only we believe; and therefore to God only must we pray. Rom. 10.14. Fourthly, & beside, it is a folly to call upon any name but the LORDS in prayer. For, what need two labours, when one will do? and who will go about, when he may directly go forward? going to Saints, or Angels, we go about: but go directly forward, when we go to God: again, going to God, we save the labour of going to any other: and shall we spend labour against Scripture and Religion, where we may save it to God's honour, and cannot levy it but to his reproach,? for, (then) we call into question his power, or truth?  
A reproof of those who (much unlike this woman) do not in the day of their trouble, 
Use 1  call upon God that binds them, but upon those, (or those first and rather) that are standers by, as the Saints that can neither hear nor help them: there is but one Mediator, or Master of request between God and us, the Man lesus Christ: 1 Tim. 2 5. and Popish advocates are put out of office by one that is able perfectly to saue all those that come to God by him, Heb, 7.25. Hereupon the primitive Saints concluded their prayers, neither by Peter nor Paul, neither by the virgin Marie or other Saint, but by jesus Christ. Papists tell us that i● is presumption to come first to God: but is it presumption to do as we are commanded of God himself (as we heard) Eph. 3.12 Heb. 4.16. and of jesus Christ? Was David in all his penitential prayers, in which he came to none but God, presumptuous? Ps. 6. & 32. & 51. was the contrite Publican, Luke 18.13. the confessing prodigal, Luc. 15.25. & the humble Centurion, Matth 8.5.6. presumptuous? and did a whole cloud of holic persons, men and women enter presumptuously, who entered so? rather they had entered presumptuously, if they had taken another way. If the King should say, let no man dare to present any request to me, but in the hand of the Prince: were it not presumption to offer our requests in any other hand? God hath said, This is my beloved Son, (speaking of Christ) by him pray unto me, john 16.24. and can they be innocent, and not offend presumptuously, that do otherways? the presumption (then) is in Popish prayers, made in the name of Saints, not in ours that acknowledge no man but Christ in all we ask. But they say (who commit this sacrilege in their Saints prayers) that as men come not to earthly Princes but by means & friends about them: so neither should we to God without mediators: to which it is answered by the whole College of our Divines, the reason is much unlike and that there is a great disparison between our coming to God, and to earthly Princes; for earthly Princes have need of a Remembrancer: so hath not God, before, and unto whom all things are present, Psal. 111.5. earthly Princes may be put in fear; but God fears no man, Prou. 21.30. earthly princes cannot hear all themselves, either because they will not, or because the affairs of the throne will not suffer them: but God's ears are open to all that call upon him, though all speak together and at one instant, Psal. 34.15. & 139.7, 8, 9 earthly Princes sit under stare, and men may be too base to come unto them; but here poor Lazarus may come as soon, and as welcome, as the greatest he in Christendom, Luke 16.22. and there is no respect of persons with God, job 34.19. and (to be short) earthly Princes (if they were too open) might fall under the hand of some villain: but what hand can reach him that dwelleth so high in heaven? and so we see that it is not with God as with Princes: but so much is written in books against this sacrifice of Saints prayers, that I need not to be upon it any longer. But some (not Papists) in their affliction, go not the king's way, but another backe-way to witches, and witches children for help, as did Saul and Ahazi ab, 1 Sam. 28.7, 8. 2 King. 1.2: This woman came directly and only to Christ for her daughter; and therefore that which commendeth her, reproveth these: but this was spoken of before.  
A comfort to the godly in all their troubles: 
Use 2.  for they have one (such an one as this woman sought and found) to fly unto. Now if the King be our friend, what need we to fear, because an ordinary man is against us? if the judge favour thee, what can the simple countryman do against thee? God (above all) being with us, what need we to care how many, and how great they be, that are against us? Rom. 8.31. if men fail us, our comfort is, we may go to him that will never fail, Heb. 13.5. this is the beaten way of the Saints in trouble: they that have held it, never repent: and you may write, probatum est, (as Physicians upon proved medicines) that this course or way to God, in misery, is your sure and only way to prosperity and peace: this way ou● fathers walked in: for they called upon God in their distress, and he delivered them: and being found in this way, we cannot be lost in any trouble.  
The woman's request was short, but pithy, full of power, and from a troubled spirit; and because from it, it was better welcome to him that despiseth not; rather greatly respecteth a broken heart, Psal. 51.17. Esa 61.1. & 66.2. 
Doct. 3  From whence we may gather that acceptable prayer standeth not in the power of words, but of spirit: for, where there is a flood in the heart to bring it to God, no matter though there be an ebb of words and phrase in the tongue. Christ's prayer in the garden was short, but of great power, Matth 26.39.42 44. also the Publicans prayer; God be merciful to me a sinner, Luke 18.13. was more in spirit than in words. And what expressions were there 14.15. so fare at that time, from all force of words, that a word was not heard to come from him, which is not spoken to condemn long prayer, neither zeal in prayer that makes it to break out into a fire of words: for, long prayer is sometimes necessary, as at a public fast, and never amiss: when the troubles of the Church, and good occasions otherways give it length. Christ made longer prayer than that he taught, Matth 6 9 etc. & sometimes spent the whole night in prayer. Yet prayer is not in length, or excellency of words, for the power of it, but in spirit, and in an humble heart. 
Reasons.  The reasons. Long and eloquent prayer may want a heart without which it is but as the singing of a Nightingale; pleasant in the variety of sweet voices, but without any soul. Now the prayer that wants a heart (how curious so ever in well set words) wants that, that should commend it to God, as a reasonable service, pleasing him, Rom. 12 1. where (yet) short and plain prayer coming from a broken heart, or heart (as it were) bruised between the wall and door, because of sin, is the sacrifice of God, or a service of acception. Secondly, the prayer of faith is prevalent and effectual. jam. 5 16. but (as it was said of the true Circumcision, Rom. 2.29.) such prayer standeth not in the letter, but in the heart: sound faith can do much with God without oratory, or long prayer. The Pharises made long prayers, but with what praise, when (〈◊〉 zeal of God) but a covetous heart enlarged them? Matth. 23.14.  
A comfort to Christians o● short memory, 
Use 1  and of as unready invention: such cannot pour out their minds to God in such a fluence, as they wish, and some can: but God will take their short wishes in good part, coming from a mind willing to do● more, if it were able: where Christians must not strive in full and large prayer to outgo those, who fare outreach them in their faculties of memory and quicker invention: for, here, as in giving of alms, so in prayer, every one must do as he is able: and it is accepted according to that a man hath, 2 Cor 8 12. even short prayer by way of ejaculation, (when a troubled soul wingeth it) flieth beyond those visible bavens, and ascendeth up to God: in the ear of the Almighty it is eloquent and material prayer: yet such must take heed that no love of gain, or more of pleasure than of God take them away from larger offices in prayer, or that a lazy mind do not contradict it. 
Use 2.   
A reproof of that stage like service in the Papacy, which standeth upon length and filling of time, and (no way) upon godly devotion, which is in the Spirit: such think that they shall be heard for their much speaking, Matth. 6.7. but they cannot so charm God: it is the well tuned heart, not the noise of words, that maketh sweet music in his ears: bodily exercise is to him as swine's flesh, Esa 66.3. not only unprofitable, but odious, 1 Tim. 4.8. Let them consider, who tell their prayers upon their beads, and give them in by number, when they pray privately to God: and let them consider, who in their public service to him run over so many Pater-nosters, so many Creeds, and Aues, which they neither understand, nor (for two of them) fitly apply to prayer: five words with the heart, are better than five thousand of that worldly Synagogue▪ where is neither faith nor heart, 1 Cor. 14.19.  
What this woman prayed for, followeth.  

Lord help me,  
THat which this Woman prayed for in express terms, was the dispossessing of her daughter vexed, as we heard: but more is included, as his hand of help to the salvation of both: for, what can be less intended, by such a faith as she had: beside, the next veny, given and avoided, shows as much: and so it is as much as if she had said: whether I be a 〈◊〉 or no, this is sure that lost I am, and in no possibility to return, except thou (Lord) seek thy servant; which is the case of my daughter also: O (therefore) seek and help us, or be merciful unto me, and throw out my daughter's devil: so much is not expressed, but understood; and so fare her prayer of faith carried: 
Doctr.  the point is, Christ is helper to those that seek him by faith: therefore is he called the Saviour of those that trust in him, Psal. 17.7. and so much is confessed by David in his Psalm of complaint, where he saith: Our fathers trusted in thee, they trusted, and thou didst deliver them, Psal. 22.4. and (so) we see, where faith is leader, deliverance will not be fare behind: when God was ready to take away the rebuke of his people; Esa saith, that men should say, this is the Lord, we have waited for him, and he 〈◊〉 save us, Esa 25.9. when all strings fail, this will hold, which the Apostle trusted unto, as to a sure one indeed; I know in whom I have believed, 2 Tim. 1.12. as much as if he had said, if the worst come, be whom I have trusted with all, will be my sure keeper: the same Apostle laboured, that is laboured worthy he, and (yet) was rebuked: howbeit, trusting in the living God, it was no trouble to him, for he knew that God, in whom he trusted, would be his Saviour at the last, 1. Tim. 4.10. And thus it is plain, that Christ (the Lord) is helper to all that seek him by faith: the reasons; 
Reasons.  the promise 〈◊〉 made to such, Mat. 11.28. & who ever were confounded that trusted in him, Psal. 22.5. Secondly, his readiness to help in such cases, doth promise no less: for, even when men scarce dare trust him; as in the example of the Leper that worshipped, Matth. 8.2, 3. he pardoneth the infirmity of their faith, and belpeth them: how much more when they trust him with all? even men in whom there is not a drop of that goodness, which in God is seafull, will not fail those that trust in them. Thirdly, (therefore) all places of refuge were figures of Christ, and fingers to him: and he takes away all refuge, that in trouble, he may be the refuge of all that trust in him.  
The use is for instruction, 
Use 1.  teaching that if in our troubles we be not deliverered, the fault is in ourselves: and this, because we trusted unto ourselves too much, & trusted not in God that would have saved us: or we waited not on him in obedience, and with faith, but made too much haste, not tarrying the time till he would come to comfort us: and what marvel that we perish from the salvation of God, when we run out, and in nothing keep the path of life?  
An admonition (therefore) to Christians, 
Use 2  with this Christian Cannanite, to wait for God's goodness and truth in the way of faith, with repentance: for, God must see our amendment, if we will see his salvation; if we will have help from him, we must do reverence to him: and we must be as this woman was, strong in patience, and nothing in ourselves, if we will reap fruit from our patience, and be somewhat in him. This woman, as low in heart as in body, waited for Christ's help, & (after one reply more) had it with advantage: so sure it is, that the poor shall not always be forgotten, nor their expectation perish for ever, Psal. 9.18.  
Christ's third reply, that which cut indeed, followeth.    
VERSE 26. 
But he answered and said, it is not meet to take the children's bread, and to cast it to dogs.  
SAints Mark readeth Christ's answer thus: Let the children first be said, or filled, Mark 7.27. and so supplieth what S. Matthew hath not: as much as if he had said; what may be hereafter, ye shall know, but your hour is not yet, and ye come too soon: where he doth not simply reject her, but for some time, and without quite cutting her off, suffers her to hang still by some thread of hope upon him: for he doth not tell her that she should never have any feeding from him, but that she should not yet: as appears in the text, that doth not altogether deny to give what the woman asked, but only puts her to her attendance for it: where we learn, 
Doctr. 1  that Christ doth not trample upon those that are down, but rather reacheth them his hand to rise by: he will not take the weak Christian at the worst, but tells him how to recover, when through anguish of Spirit, his soul is in perplexity. Hereupon Esay saith, that the Lord will not contend for ever, or be alway chiding, Esa 57.16. his reason was, lest the spirit should fail before him: that is, lest in stead of breaking his children, to their amendment, he might break them to destruction: so they might die under the wound: and that were in curing the disease, to destroy nature. In the 125: Psalm, verse 3. we read, that if his rod in the hand of the wicked, or kept in his own hand, should still rest upon the lot of the righteous, or never seize to lash and gaul them, that (then) it would make them desperate, or full of impatience; which is meant by the putting forth of their hands to iniquity: as if they should judge it all one to be wicked & godly. Further, Christ is said to be touched with the feeling of our infirmities, Heb. 4.15. that is, to be one that pitieth our infirmities, and hath us in his heart to do us good: therefore, he said to Saul when (like a Basilisk) with his breath, he sought to kill all that were of his way, Saul, Saul, why persecutest thou me? Act. 9.2.4. The head in heaven, could not abide that his foot on earth, should be trodden upon: and so we see, that Christ is tender toward his weak Saints, and far from thrusting the weakest to the wall: 
Reasons.  the reasons; Reason (for our parts) there was none: but seeing that God (out of love) had made Christ, (his Son) the mediator, he was to be faithful, Heb. 2.17. and one part of his faithfulness, was, to bind up the wounds of his sick members: and hence it is that he shed tears for those that shed his blood, Luke 19.41. Secondly, it was put in his commission, that he should heal the broken hearted, Luke 4.18. now, to heal is to cause health, not to make sick with incurable bruisings. Thirdly, these sweet names given him by assigment from his Father; as the name of a Lamb, john 1.29. of a hen, Matth. 23.37. of a husband, Esa 54.5. Gen. 31.32. of shepherd, Psal. 23.1. and brother, Heb 2.11. serve to testify how much he is to us in the gentleness and naturalness of his love.  
In the use of this, 
Use 1.  a Christian with comfort may arm against despair in many bruisings. It is Christ, and what cause of fear? It is I (saith Christ to his trembling disciples,) be not afraid, Matth. 14.27. so the Angel (speaking to the women that came to the grave) said: Ye seek jesus that was crucified fear not, Matth. 28.5. therefore, though thou be a reed, and (not whole, but) bruised, yet be of good comfort, come in thy bruised reed, to Christ, (who calleth those that are heavy laden, to come to him, Matth. 11.28.) and in stead of breaking, he will heal thee: and (now) is Christ so merciful as not to break us: let us not be so unmerciful to ourselves, as to break ourselves by despair.  
This may be a lesson to Ministers, 
Use 2.  and the stronger Christians, teaching them how to behave themselves toward the weaker sort: and that is, to bear their burdens, Gal. 6.2. and not to lay more upon their backs, when they have enough, or more than enough already. One saith well, that Satan setteth upon men when they are weak, as Simeon and Levi upon the Sichemits, when they were sore, Gen. 34.25. But Christ will not break this woman, though a bruised reed, but puts her in heart, and gives her hope, Esa 42.3. so contrary are Christ and Satan. A Minister should desire rather to bind up a sick sheep, than to weary a hundred curs; that is, rather to cure the wounded in spirit, than to spend labour upon hardened sinners: for, indeed the preaching of Christ to the bruised in heart, is of more consequence, than the thunderings of justice against a hundred Refractories that care for no rebuke: the latter is to be done; but the former in no case to be omitted.  
Further, S. Mark bindeth that with a (for or) note of a reason, which is not so bound in by S. Matthew, but simply set down, and without such dependence: for he saith only, that jesus answered and said: It is not meet, or good, etc. both have one meaning and end, which is to show, that it is no meet or honest thing that any whelp of Canaan should presume to sit at table with the children of the house; and here he gives the dead blow: not only rejecting her, as one of the heathen without the wall, but as sprung from the worst of the nations, the Canaanites: first, he answered nothing, and (then) from the woman's purpose, now he strikes at the head, telling her, that he may not do that, which is neither good, nor comely, nor honest: a sore veny to be warded, but by a strong faith indeed. & therefore as joseph fared with his brethren before he would open himself unto them, Gen. 44.15. & 45.1, 2, 3.16.17. etc. so doth the true joseph, that was sold into the hands of sinners, deal with a pitiful plaintiff here: for, he speaks roughly to her, and in the whirlwind; or so as she might seem to be much worse after she had prayed unto him with a lamentable cry than before; yet the last makes the amends for all: Christ tells her who he is (as did joseph) and opens himself to her singular consolation. And so we see, 
Doct: 2  that God doth (sometimes) answer roughly, where he means not to deny; thus God held David to hard meat, not answering as he expected, but so as in his own sense, he seemed, and feared as one utterly cast off, Psal. 77.7, 8, 9 but was not, v. 10.11. he saith will the Lord cast off for ever? v. 7. long he had been off, and therefore he so speaketh: yet v. 10. he confesleth his infirmity, or want of faith in so saying: and here God quickened his hope, and let him see where he was: his long night made him to think it would never be day: but though great darkness was upon him, yet he remembered the perpetual covenant of day and night to God's servants; and when he looked up, he saw it. In another Psalm, the people after their return our of captivity, prayed mightily to God under his heavy displeasure, which vexed them long: and therefore they say, wilt thou be angry with us for ever, Psal. 85.5. so great was his anger, and so terrible in effects, that they thought it would never be better: yet these were the people of his love and near salvation, against whom he so fretted, and for so long, v. 9.10. and they were his people (whose prayers he heard) against whose prayers he was said to be angry, or to smoke again, Psal. 80.4. the like we read in Psal. 89.46. the words are, Lord how long wilt thou hide thyself? what for ever? it was long ere he would be seen in his comfortable presence, and in the face of his throne towards them: nevertheless, at last, he was visible in his clemency and goodness to those from whom he had hid himself so long, as if quite gone from David's house in the ruins of the state then: still (then) we see that God answereth roughly at the door, when his servants knock to come in. God dear loved Daniel, and he made many prayers for the people's return in the captivity: yet was he put off, and they not delivered, till the just time came, in which he had appointed their deliverance, Dan. 9.22.23, 24, 25, 26. mean while, they were in subjection (still) to all affronts, and indignities of a barbarous nation; and thus for a while, Christ dealeth with his brethren as joseph with his brothers, and with Benjamin, his full brother; for, how rowndly did he deal with them, and how sharply with him? in like manner doth Christ with his; 
Reasons.  the reasons; there is a great deal of corrupt nature in the best, that must have a hard rubbing before it will out, and which must be washed thoroughly, as in many waters, before it be clear, Psal. 51.2. Now God will scour his vessels of honour before they shall come to his table, in his kingdom, Apoc. 21.27. Secondly, there may be hypocrisy in our best prayers which is not so soon perceived and repent of, if they should be heard at first, and before they have stood (sometime) upon our hands; & it is in this, as in the grain that we carry into our barns; it must have a wintering, the snow must lie upon it, and the nipping frost pinch it: so if the Lord shall gather any fruits of his children, they must sometimes feel the hard weather of repulses, and sometimes be turned back again with denials, when they put up their requests to God. Thirdly, this makes the grace of hearing, (when it doth come) better welcome: and it cannot but be sweeter, that hath such sour sauce to it: for when is a dry house more comfortable than when men come out of weather and wet into it?  
A good direction for patience and sound comfort, 
Use  when it seems to be worse with us after many prayers and as many zealous sobs to heaven, than at any time before: for this poor woman, after she was turned (as was said) from her country gods to the true God, found things to go worse with her, than they did in her Cananitish religion. joseph would not know his brethren, when they came for corn into Egypt, but speaks roughly to them, and tells them that they are Spies, Gen. 42.9.14. so sometimes Christ will make as if he knew not his brethren; and (here) he made show of not knowing a Sister in him: and when they come for the corn of relief in a troubled conscience to him (as to joseph in Egypt,) he will look strangely upon them, and deny them: again, though joseph knew his brethren well enough, and knew they came for food; yet they shall not know so much, and food they shall have, but trouble with it: for, when they have it, he will arrest them, first upon one action, and then upon another, Gen. 43.18. &, 44.4. God knows what we have need of before we ask, and supplies our wants always in good time, but (mean time) with josephs' brethren, we must ea●e the bread of affliction by loss of goods, or good name, or by other arrests and hindrances: sometimes we shall be condemned, and sometimes condemn ourselves for Spies, and hypocrites: and when we think that all is over, the cup is found in Benjamins' sack, Gen. 44.12. that is, we must come to a new reckoning, and much more is behind. judah must tell a sorrowful tale●, Gen. 44.18, 19 etc. and the best fall into great affliction before they be delivered: then, (and after many trials) joseph cannot refrain, Gen. 45.1. and Christ can hold no longer. I am joseph saith he, v. 3. It is I saith Christ, Matth 14.27. come near, and be not sad, Gen. 45.4.5. I have heard your silent prayers, and secretest groans, yea all the troubles of your heart though hitherto I took upon me not to hear them: and now dwell with me for ever. So or much to this effect, Mr. Burton in his second Sermon of David's evidence. Thus, you see the worst in all Christ's denials waiting upon him with the prayer of faith. jacob striving with this Angel, may receive a blow, Gen. 32.31. yet shall his name be Israel, one that hath prevailed with God, v. 28. He that goes over a bridge, (having a weak head) must not look upon the water, but toward the other side: so Christians in their troubled prayers, must look over and beyond, and not at the present affliction. It is their patience that brings the quiet fruit of righteousness Heb. 12.7.11. and they must bear the terrors of the Lord with a patiented mind: jehu marched furiously, yet jehoram had not cared, so it had been peaceably: therefore he said: is it peace? 2 King. 9 22. when God marcheth upon us in many sore repulses, we need not to ask with jehoram; for we are sure that it shall be peace at the last; and therefore, though he march never so furiously in them, let us not care, having sure hope to hold by; for it shall be well with them that fear God, and do reverence before him, Eccles. 8.12. In all this he makes sick for a time, that we may be whole for ever.  
The text of S. Matthew followeth.  

It is not meet to take the children's bread, etc.  
THis text of S. Matthew may be considered in the allegory, or literal sense: the allegorical sense is the fit sense of this place, and is a galling blow to the woman: for what might she think, when he that hath the bread of life in his gift, shall tell her, that to give it her, were no better charity than to give the bread of the children to whelps: might she no● here think, that herself was a dog, and her daughter a whelp of reprobation? Indeed all the heathen, and (chiefly) the Canaanites were (then) no other in God's account, save some glean of mercy among them. Therefore here by dogs, our Saviour meaneth chiefly the reprobate Canaanites worse than dogs; and all are no better since the first sin, but where the election hath obtained better: 
Doctr.  where observe what all are by nature, and out of Christ; cursed and miserable, not so happy as dogs: for, as there was no safety, but in the Ark, Gen. 7.23. so no salvation, but in the Ark of Christ's flesh; out of Christ, out of heaven; and no coming thither, but by him, the way, john 14.6. Ishmael was a great man in the world: but of no comparison with Izhak that was in the covenant, Gen. 17.20, 21. the inheritance of life, with the best conveyance, went that way: Esau was jacobs' twinne-brother, yet because in no covenant with God, hated as a dog; jacob in covenant with him, was beloved of him, Mal. 1.2, 3. Saint Peter in the Acts (speaking to the children of promise) saith, that God unto them had raised up his Son jesus, Act. 3.25, 26. but, with the good effect of turning them from their iniquities, wherein (if they had abidden still,) they had been no better than dogs, and the unclean swine of the Gentiles: the justified Gentiles, were differenced from the other by faith, which was their grace of being in Christ, and of being the children of Abraham after the Spirit, Gal. 3.8. but the wild among them, who still wandered in the byways of nature, had no such privilege: And thus we are all by nature (as Christ called this woman, with reverence to nature) dogs, or worse; 
Reasons.  the reasons: all that (since the fall of the first Man) were not, in a change of nature, given to Christ, are in such nature unchanged, given to Satan in a reprobate mind, john 17.12. & 3.36. but also (so given) are under a woe, even a w● unto damnation, Matth 26. ●4. worse than never borne, and so worse than dogs; which (having a being) have an end of being miserable, when they die: but not so, these. Secondly, by nature we are children of wrath, Eph. 2.3. under God's displeasure, so long as such; and sinners, 5.8. coming ou● of, and lying down in an unclean bed, Psal. 51.6. and enemies to God, Rom. 5.10. till reconciled by the gift of a better nature in Christ: and now, put these together, children of wrath, sinners altogether, and enemies to God and Christ, and what difference between men and dogs, in point of true happiness, save that men are worse? Dogs (as they are no children) so they are not children of wrath, nor sinners by nature, nor in their kind, (who do but their kind) enemies to God. Man is, all men by nature, are; for the nature of all is alike in all, and no barrel better than another: was not Esau jacobs' brother? Mal. 1.2. that that puts difference between an Israel in the flesh, and an Israel in Christ, is God's election, and his love before time entered, Rom. 11.7. 
Use 1.   
The use is for admonition to us that are now Christians, better much than dogs, and Princes that are not; advising us to take heed of a revolt, and (having cast) to beware how, with dogs, we return again to our vomit, 2 Pet 2.22. If we will come to God's table, and feed with the children, we must lay away our snarling nature, and not come with unpurged consciences thither: we are called to holiness, 1 Thes. 4.7. without it we may feed among dogs. In hearing of the word, or after hearing, we must not play the dogs, snarling at those that break the bread of life unto us: it is a property of curs to snap at those that bring them their meat: at prayer, we must not enter without reverence, nor lie all along as dogs do: we are set at table with the children, we must therefore forget, and not do after the kind we came of, that is, snatch one at another by brotherly dissensions: we cannot but forget malice, if we remember our high calling in Christ. Some will not come to the table where the children are, such as they count enemies, lest they should meet them there, nor to Church lest they should tread upon the ground they go on: and what may we think of such, but that, neither will they come to heaven, lest they should meet them there: nor go the way of salvation, lest they should go their way: these are yet in their old nature, not changed from dogs to children.  
But are the best by nature no better than the miserable heathen were; 
Use 2.  or, than were the Canaanites? it may serve for instruction, teaching that there is no difference, and that all have sinned, Pom. 3.22, 23. if one nature speed better than another, grace, or the gift of God by grace hath made it happier, Matth. 11.26. God, when he saved fallen man, stamped in leather, who might have set his stamp upon the nature of Angels, and so have stamped in gold: but Christ refused their nature, and took ours, Heb. 2.16. hence came our happiness (and hence only) which was denied to the Angels that fell. Now, (therefore) what hast thou that thou hast not received, 1 Cor. 4.7. or why should any by any claim from nature, whether Papist or Pelagian, lift up himself? As Merchant's place their counters for thousands, hundreds, ten, and for nothing: so this Merchant of pearls hath placed us in a higher cast of his rich grace than many thousands unto whom he hath had no such respect: shall we therefore boast ourselves in comparison of them, as if one counter were better than another, save in account? If God should cry down his stamp in us, that gives us all the value we have, what would become of our base metle, rather of our nothing? and should not this take away all comparative and unseemly rejoicing in flesh.  
The third use is for meditation, 
Use 3  and teacheth us often to think of the unworthiness of this our (now) corrupt nature. Of some we use to say, that they are of a very good nature; but the truth is, nature is alike in all, though better set in some, than in some by the God of nature: hence, some are of a calmer spirit, and some more boisterous: which difference proceedeth not from the nature of the clay, (alike in all) but from the Potter's workmanship. One saith, that a Lion chained doth not that hurt, which one lose doth: for this, what may we 〈◊〉? the Lion's nature, or his chain? so, when some are of better temper than some; the thankes is not due to them, but to God's chain upon them by restraining grace. In the glass of Cain, Saul, judas, we may see our natural faces, and our natural mould; also that the seed of an ill corn is sown in us by natural propagation. Here therefore is matter of dejection for the best, and let them think of it as they should: all are hampered with a miserable necessity of sinning, Rom. 7.19. and as a fire brand, never so little stirred casts out sparks every way: so, corrupt nature in us, upon every motion breaks forth into wickedness: no day goes over us but some concupiscences of sin go through the heart, and should not this humble us? truly, if any thing shall, this will: which (therefore) should teach us to watch the fire that it get not into the dry straw of our nature, and burn to destruction: daylic we should purge by repentance, who have a nature from which such foul streams of lust rise up, and fill the house.  
The bread of the children, in this place, is that holy thing that may not be given to dogs, Mat. 7.6. that is, to the unholy and profane: and it teacheth, that what is holy, 
Doctr. 2  is not to be offered to all that will, as the bread of Church priveldge, the bread of the Sacrament, and the bread of life, Christ saith as much in full words; where he bids us not to give that which is holy to dogs, as we heard, Matth. 7.6. Object. ye will say; are Christian's dogs? Answ. I answer and say, that Christians, who are but Christians in title, and in life grossly wicked, are no better, nay worse: and (therefore) if thou wilt not be a dog in the sacred trope of Christ, put on Christ, and adorn thy calling with a pure conversation in him: let more than the bar of reason difference the dog and thee: but to proceed; this offering of holy things to all that will, is called by Malachy an offering of unclean bread upon God's Altar, Mal. 1.7. a fault in many places, where the table of the Lord is not regarded: that is, where all that will, are received unto it, hand over head: the contrary practice hath a commandment from Gods own mouth, where the charge is, to take the precious from the vile, jer. 15.19. that is, to glean the Saints from a riff-raff of people, and to minister unto them with putting of difference; which (therefore) is called a gathering of the Saints, Eph. 4.12. S. Paul would have an heretic rejected after two or three admonitions, 'tis 3.10. for, when enough is said, what need any more labour in vain? and to what purpose, should we give the bread of further persuasion to such? 
Reasons.  the reasons: one is in the text: for it is not meet or decent so to do: and Christians must do that which is honest, pure, and of good report, Phil. 4.8. Secondly, it is an offence and a share, when good and bad are indifferently admitted to the table of the children: for the godly may hereby lose edge, and the wicked, upon this look for none: it will make the wicked to be still as they are, and the godly to be worse: for, may they not say, with some discoutagement; what? and is there no difference between being good and being evil? rather they should be shut out with the key of excommunication, and so have no room in the jerusalem below, that have not an inch of place in the jerusalem above; for, dogs come not thither, neither any unclean thing, Apoc. 22.15. Thirdly, the figure must be fulfilled in the thing figured: unclean beasts (under the Law) might not be brought into the Tabernacle, nor offered there, Esa 66.3. now, unclean persons in the Gospel, are these unclean beasts, which (therefore) should be suspended from the bread of the Children till they be purged by repentance, that they may receive the bread, to which they had no interest in their unclean estate, the bread of Church-priviledge, of the word, and of Sacraments, with the absolution due to sorrowful sinners.  
The use is for information, 
Use 1  and concerneth the Ministers of the Word & Sacraments, teaching (therefore) that they should be able to judge by the word, who are worthy (that is, well prepared) Communicants, and who not, to whom they may safely break the bread of salvation, and among whom they may not cast this worthy pearl, to whom they should preach peace, and to whom the war of the Lord: so every servant may have the portion of meat that belongs unto him, Matth. 24.45. but, for those that have not the Spirit of putting difference in this manner, such cannot but offer unclean bread, and profane (both) God's house and services, which the ignorant and unlearned in this office do.  
A reproof (further) of those Ministers, who being able, 
Use 2.  for learning to make this difference, through want of good conscience will not. These receive to the Sacrament all that will come, and preach as much peace to him that is at peace with his sins, as to him that is out with them, and with himself, for them. The Apostle (indeed) bids a man to examine himself before he come to the Sacrament; 1 Cor. 11.28. but doth this give bar to the Minister in his duty of Church-examination? and may not both be done; the private by a man's self, and the public by the Minister? else, why have Ministers the charge of the Lords table, and the Church's keys? if they may not see that no guests (grossly unworthy) do come thither: I say grossly unworthy (for hypocrites, God must give the sentence, not man, Matth. 22.12.) why are they keepers of the Lords holy things upon which they must wait? 1 Cor. 9.13. if they may put back no offering, what do they there? Moreover, they are here reproved, who in preaching the Gospel, forget, or do against the counsel of S. jude; which is, to have compassion of some, and others to save with fear, jude 22.23. rather, they preach a word of fear, where they should show compassion: and put heat into those, whom they should strike to the heart with sharp reprehension: they open the great Church door, where they should shut all the doors, as upon common drunkards, swearers, whoremongers, and such goats: and scarce open a little wicket to those that will not offend maliciously: they give the bread of absolution to those, whom they should keep in prison (bound with the Lords chain,) and feed with the terrors of God: but the bread of wormwood to those, that go foftly (already) and in the bitterness of their soul, laden with sin, Esa 36.15.  
In the letter what Christ saith here, must not pass, but with observation: and therefore, where he saith, 
Doct. 3  that the children's bread must not be cast to dogs: it may teach, that dogs are not to be fed with the bread of hungry Christians. It was in all probability, the rich man's sin, who (for his cruelty to the poor) burneth now in everlasting flames in hell, Luke 16.21. the fatherless did eat of jobs morsels, not the dogs; job 31.17. & they that keep dogs to keep away the poor, sin as reprobate Dives: for where order is kept, as in heaven, dogs are kept out; without are dogs, Apoc. 22.15. it is meant of dogs in the figure, but shows that dogs in kind, should have a dog's place; the reasons: 
Reasons.  One reason is in the text: it is by divine ordinance, the bread of the children, not the bread of dogs. 2. It is a profaning of the creature when we use it, & not to God's mind or end: for, than we use it in a contrary way to the word, that sanctifieth every creature, 1 Tim. 4.5. but to give the children's bread to dogs, is to use it against God's mind & word of institution: & so a profaning of it. Thirdly, Christians are bought with a price at the rate of Christ's blood, 1 Pet. 1.19. and shall we under value them to dogs, which (dead,) are cast into a ditch.  
An admonition to Christian gentlemen, 
Use 1  and others to be at less charge with their dogs, and at more with Christians in the image of God. Some bestow more upon dogs and Hawks in one year, than they do upon the bellies of hungry Christians in many: also some will put out a sick servant, who yet will take order for the help of a sick beast: for the one they will have a drench; of the other they have no care: and is not this to prefer a beast in the stable, before a Christian in house: and one that hath no soul, before one, for whose soul Christ died? If this be not to give the children's bread to dogs, what is? An item (here) to gentlemen that must have their dogs to come upon the table, who should gather crumbs, and be fed with bones under table: and it admonisheth them, to use the table of the children with less contempt.  
A reproof of those houses of ill report, 
Use 2.  who when men have drunk too much, fill in more: which is, to give the children's bread to worse than dogs, save in this, that they return to their vomit as dogs do, Pro. 26.11. In the time of Habackuk this had a woe: woe unto him that giveth his neighbour drink, by putting his bottle to him: that is, by giving him more than sufficient, Habac. 2.15. it had a woe then, and hath it none now? to make him drunken, and to look on his nakedness; They say, it is the fault of the takers, not of them that give in excess: but God's word saith, that it is the fault of both: for, thou shouldest not suffer thy brother to sin, or suffer sin upon him, Levit. 19.17. much less put thy bottle to him, and fill in his sin. They say they must utter their drink and wine: but must they needs do it by sinning against God and their neighbour? hath God laid any such necessity of sinning upon a trade of his own creation? I confess the trade used lawfully, to be of God: but as men of no conscience use it now, in town and country, it is the devil's Brewhouse and Tavern, having his sign at it, which is; drink and pour in, till neither hand nor foot can do their office: whiles these have their over, upon their table of spewings, the table of many a good Christian hath little enough: their bellies sound like shaumes, whiles the full bellies of these cannot crave one drop more.  
By Children (here) are meant the jews, whose bread (for the present) Christ judgeth to be cast away, being given to the heathen: where it appears that the jews were in covenant with God before us, 
Doct: 4  the sinners of the Gentiles: and it teacheth, that they are our Elders in the prerogative of Sons: hence they are called the natural branches, as it were the natural Sons of the house, and we but sons in law, Rom. 11.21: and the fat Calf was not killed for the prodigal Gentile, till the elder brother, the jew, was angry and would not come in, Luke 15.28. Act. 15.46. mean time, as we heard out of S. Mark, Christ saith; Let the children first be fed; as if he should say, let your elders be served before you; and when I have done with them, I will come to you, Mark 7.27. Moses saith, and asketh if any were so great, that is, so greatly preferred as they, who have jehovah so nigh them? Deut. 4.7. God set his love upon them, and spoke unto them so as he spoke not else to any, Deut. 7.7, 8. Psal. 147.20. hearing his voice, he saith, they should be his chief treasure, though all the earth be his, Exod. 19.5. his meaning is, that he would dwell at home as at Court with them; but with others, as Kings in their countries' fare off. The Prophet jeremy for this, and, because to them were committed the Oracles of God, calleth them, not servants, but borne in the house, jer. 2.14. now, who knows not hte great odds of difference that is between a servant and a Son? when we were without God, and without Christ in the broad field of the Gentiles, these were his special enclosure, to whom pertained the adoption, and the glory, & the covenant, & the giving of the Law, and the service of God, and the promises, Eph. 2.12. Rom. 9.4. we had the Oracle of the Word from them, and they from God, Rom. 3.2. and thus their preferment was great in comparison of us: the reason: 
Reasons.  we can give none but this, that God would have it so, Am. 3.2, who doth what pleaseth him in heaven and in earth, Psal. 135.4 6. He set his love upon them, who may love, whom and where he will: Rom. 9.13.15. and not for any worth in them more than in others, saith Moses: but loved because he would love them. Deut. 7.7.8.  
Are the jews, 
Use I.  our elders, in covenant with God? it is for admonition, teaching us not to forget them in our prayers; and, being gone from our Father's house, to pray for their return: and this the rather, and with warmer affections, seeing their coming in again is promised, which we expect according to the Scriptures of Rom. 11.25.26. Isa. 27.9. Luk. 2.32. Act. 1.6.7. Luk 1.33. We will not inquire (here) how many, nor the exact time how soon they shall be called: for, that is counsel to us, and of those things that the Father hath put in his own power: Act. 1.7. He that looks too steadfastly and long upon the Sun, may at last see nothing. Therefore we must leave these secrets to God, Deuter. 29.29. and hold unto things revealed.  
A reproof of those who instead of praying for them, 
Use 2  fill their mouths with their reproach. Where they show how little they desire their fellowship in the house, wherein they were sons, when we were strangers: we should rather fear by their example, than so boast against the natural branches, who may also be broken off as they were, if we sinne as they did. Rom. 11.18.20.  
The woman's reply followeth.    
VERSE 27. 
And she said, Truth Lord; yet even the dogs, or whelps, eat of the crumbs which fall from their Master's Table.  
THe woman answers Christ (here) with retorting his own argument upon him. Where, though she confess herself to be a dog in his sense, saying, Truth Lord, as confessing so much: yet she will not lose all interest to his Table, but will have somewhat from it, though under the table as a dog. As if she had said: It is true Lord that I am a dog, as thou hast said, and that by my cursed nature and nation: yet (my sweet Saviour) bestow some crumbs of thy grace upon me. This might be the woman's humble reply to Christ's calling, or comparing her to a dog. Some would have said otherways (being so cut to the gall) and have had an action against him for calling them dogs. But she justifies Christ in what he had said; and impliedly rather, confesseth herself to be a dog, then can think that he could speak falsely, who called, or compared, her so. After (yet) she useth his own weapon against him by an inversion of what he had said, as making rather for them against her. 
Doctr.  But (first) we have the woman justifying Christ the Lord in his sharpest answer to her: which practice of hers teacheth us the like, and that is, to confess God's justice and truth in his roundest dealings with us. So David cleared the Lord (in point of his justice) even when he suffered under his sin unto the brim of hell. Nathan the Prophet had denounced the angry sentence of the Lords justice against him, for adultery and blood: he had told him from God, that evil should be raised against him out of his own house: that the sword should lie upon it; that his wives should be defiled, and the child of adultery should dye: 2. Sam. 12.10.11 14. yet David reasoneth not against God's true and righteous judgement in all this, but judgeth truly, that God was true, holy, and righteous; and that his sin had deserved all that was then decreed against him, Psal. 51.4. his words are: Against thee (and with the double in token of earnestness) thee, have I sinned: therefore be thou justified when thou speakest, and clear when thou judgest. It was a good sign of Elies' salvation, that he submitted to the Lord in that heavy judgement that was pronounced against his house: for he said, It is the Lord, let him do what seemeth him good. 1. Sam. 3.18. Good king Hezekiah subscribed accordingly, and said, The word of the Lord is good, 2. King. 20.19. as if he had said to the m●●●enger; There is no fault in thy message, all is in my sin. When Shimei railed on David, calling him murderer, and a man of blood; he saw the the Lord to be just in that wicked mouth; and therefore saith to Abishai, and to the other, Suffer him to curse, for the Lord hath bidden him. 2. Sam. 16.11. as if he should have said: This is little enough, and I have deserved more. After David, Daniel cleareth God's severity in the heaviest plague that ever was brought upon a nation. Dan. 9.13, 14. And jeremy did the like in his book of Lamentations: for, saying, that jerusalem was then as greatly despised as ever greatly honoured before; he saith, that it was, because she had greatly sinned. Lament. 1.8. All these did confess a righteous Father to the judgements that were (then) in the world, making sin the proper efficient of them all. The reasons. 
Reasons.  They know, that God could not but be just in word and deed, as was said, Psal 51.4. and therefore in both justifiable. For, what can he say or do amiss, that can neither say nor do otherways then well? Secondly, God is not only true, but the truth; nor only just, but justice itself. joh. 14.6. 1. Cor. 1: 30. Now truth can never be a lie, nor justice unrighteousness. Thirdly, God's children must be contrary to the devil's children, and do contrarily. The devil's children condemn the Lord, 2. King. 6.33. God's children therefore must clear him; they justify themselves, Ezek. 18.25.29. these must justify him. A good natured child will rather take fault to himself, then charge his father: and what children are they that charge God with fault who cannot offend? Rom. 3.5.  
An admonition to Christians to see their own deservings, 
Use 1.  and faultiness in all that is upon them from God, and to pray for such eyes; for, (then) they will not charge him with wrong, who can do nothing but what is equal and just, Ezek. 18.4.2. Chron. 19.7. The more we behold ourselves in this glass, the more patiented we will be in the hardest things that come. So was job, who therefore answered the Lord and said, Behold I am vile, and what shall I answer thee? I will lay my hand upon my mouth: job 40 3. Till God had opened his eyes, by showing unto him his sin, and by making it apparent, as the light at noonday, now impossible it was for a God, so innocent, to punish without cause; he stood stiffly upon his justification, and thought he could set down God with his arguments, job 23.3.4.5. here his eyes were held, and scales of selfsufficiency were upon them; but when his sight was clearer, he said as we heard. When jeremy saw as he should, he said, O Lord, if I dispute with thee, thou art righteous. jere. 12.1. he knew he should be at a nonplus, if he went on, and therefore yielded without any more ado. So, if we would rightly consider our ways, and ourselves in sin, instead of reasoning with God about our troubles, we would confess his just hand upon us, and say to ourselves as the evil doer to his fellow, we are justly here. Luk. 23.41. but we measure the punishment, and weigh not the sins that have caused it, and therefore that God strikes too hard for small matters. Hence, some complain of too much strictness in God, when for tasting of a little fruit, he would cast all mankind into misery. But these never yet considered rightly the merit of that sin, and majesty of the person against whom it was committed. The wages of every sin is death eternal. Rom. 6 23. and God's majesty makes every sin great, though small in our eyes. And here though the matter, in which the sin was done, were small, yet was it no small sin to be ambitious of God's place, to believe the devil before God, to be so unthankful for so large a liberty in all the other trees, not to be contented with one's estate, to break a known and easy Commandment, and to cast away the whole world of mankind in one sin. Again, some think it too great scueritie in God to drown a whole world of men in one Flood, so as none were saved but eight persons. But they that thus put finger in the eye, repining at God's just doings, besides the blasphemy of such a wicked taxation of the righteous God, they neither know his greatness, nor how great a sin it is to offend it.  
A reproof of their impatiency, 
Use 2  who murmur against God for every little cross he sends them in their children, in their cattles, or corne-fields. For, thus to murmur, is to say plainly, that they deserve no such unjust strokes of his hand. But if God should take away all, as he did from job, we should take the loss as job did, blessing his name, job 1.21. Nay if he should raze us out of his book of life, we should be dumb and say nothing, because he hath done it. Psalm. 39.2. how much more should we hold in, when he doth but softly touch us, and not send his iron into our souls? Some yield to the Lord with a forced submission, saying, What remedy? as if he carried all by the elder hand, and plagued them, because they could not resist him. Where (yet) it is their own wickedness that hath corrected them, jer. 2.19. only the Lord then used his great power to make good his justice upon them for wilful transgression. For just is the Lord, and nothing shall fail of all that is written concerning him; not one syllable, not one letter, or small prick, Matth. 5.18. Of this woman, 
Use 3  (the mirror of a worthy hearer) all hearers should learn patience and application in the sharpest reproof of the word. When it rebuketh a sin, they that be guilty, should turn the edge to themselves, confess a truth, and not kick against the pricks of it. Acts 9.5. The Apostle Saint Paul, where he found sin, made an owl of it, and follows it with crying out, Who shall deliver me from this body of death? Rom. 7.24. He was a persecuter, a blasphemer, a great sinner; and he tells the world with his own pen, that he was so, 1. Tim. 1.13.15. But how many will do so now, and give God the right of his justice, by keeping their sins always in sight, and by branding hell in their foreheads, as the Apostle did? rather, when they should say, truth Sir, to the Preacher, they rise in his face for speaking but truly and justly of their sin.  
The inversion of Christ's Answer followeth.  

Yet even the dogs eat of the crumbs, etc.  
Here the woman (as we heard) makes use of Christ's argument, and turns the point of it upon herself. For, she saith, Yet even the dogs, etc. as if she should have said, Though (in thy meaning Lord) I be but a dog, or whelp, under the table of the children (and I presume no higher) yet I may gather up the chip that fall from the table, where the children have so much. What therefore is not denied to a dog, give (Lord) to thy prostrate handmaid. Or thus: The table of the children was never so sparingly set, but that somewhat would fall over to those that waited below. I am one that humbly wait below: Lord say to thy servant's soul, I am thy salvation. Psalm. 35.3. This may be the woman's answer in more words. And here was great faith indeed; and (with it) great humility. This woman was faithful, and yet humble: and so we see that certainty of faith may stand with humility. Indeed, 
Doctr. 1.  foolish presumption will be answered with nothing, though it have nothing to say, and be brought to a stand: where true faith goes forward, though limpingly, as upon stilts. For, it bel●ues beyond reason of letter, and above hope under hope, Rom 4.18. Abraham (the pattern of faith) was humble enough, when he drew near to God. Genes. 18.27. And daniel's three companions in the captivity, were not conceited of themselves, when yet they could say to the king, The God, whom we serve, will deliver us. Dan. 3.17. And blessed Mary might be the servant of the Lord, and the mother of Christ too; who bore him in her faith, as surely as in her belly. Luk. 1.38. Also he greatly trusted in God, who (yet) could say, Lord, my heart is not haughty, nor my eyes lofty: Psal. 131.1. And jehosaphat, that strongly reposed on God, said, that he could not tell what to do, or that he had never an eye upon himself, but his eyes were toward the Lord, 2. Chro. 20.12. Thus true faith hath room enough for humility. The reasons. 
Reasons.  To do what we are commanded to do, upon a promise, is not pride, but obedience. Now we are commanded upon a promise to believe: and therefore, we may believe, and be humble. joh. 3 16.27. Beggars are humble enough, and yet importunate: such a beggar is faith, which hath nothing but what it seeks and gets abroad, Psalm. 40.17. and therefore (as a beggar) it speaks with prayer, and humbly by petition.  
Use is (first) for confutation of Papists, 
Use 1.  who call true confidence in God, proud presumption. Their tenant is, that none can without an arrogant spirit believe the certainty of their own salvation. But we see the contrary in this humble and prostrate woman: and (verily) whosoever trusteth most in God, hath the least opinion of his own worth. So, this woman passing others in faith, went before them in a low conceit of herself. But they who say, that it is pride and arrogancy to trust in God for salvation, hold it no pride to trust in themselves for it. Hence the vulgar (which are of their teaching) say, that they hope to be saved by their good meanings, and their good deeds.  
The second use is, 
Use 2.  for the trial of our faith: for, the humbler in the opinion of ●ur selves, the stronger in faith. The more we trust God, the less we trust ourselves, though never so full of good works. job was a painful workman in the Law, yet saith, that if God should contend with him, or pose him hard, he could not answer him one of a thousand, job 9.3.14. David confesseth as much, Psalm. 148.2. which is, that no flesh, if the wind of justice blow upon it, can stand in God's sight; for so, in his sight shall none that liveth be justified. Can there be better men than these two, and of better faith? and yet how humble in all that they did? So, the returning Prodigal had great confidence in his father; yet cast himself below a son, and thought himself not worthy to sit with the Hinds, except his father were so pleased: I herefore he faith, I am no more worthy to be called thy son, make me as one of thy hired servants: for, unworthy to be so, except thou make me so. Luk. 15.19.21. To be short, how many more faithful than this woman, and how many more humble? Therefore the denials of Christ were but as so many strong winds, to cause the flame of her faith to rise up higher.  
But here further, the woman speaking of some crumbs or fall from the table of the children, intimates that it was a full table, a table that ran over, and where was no want, but exceed rather. And (here) learn that the jews diet (in time of the Law) was no spare diet, 
Doctr. 2  but a table running over to the Gentiles. Naaman the Syrian, Luk. 4.27. the widow of Sarepta, Luk. 4.26. the woman of Samaria, joh. 4.28. the Centurion in Saint Matthew, Matth. 8.5.6.7.8. job in Us, job 1.1. and this woman here▪ were all fed, though not with the whole loaf, yet with crumbs from the children's table. And crumbs were good fare in the hungerbitten land of the ignorant Nations. Though (God) then but dropped upon them, yet (in the Gospel, and when the jews would not come to the King's wedding dinner, Matth. 22.9, 10.) they had a plentiful rain of grace, which was shed upon them abundantly, Tit. 3.6. and then the hall was set round with guests. It is sure than that God ever kept a good table, & a table well appointed for all that would come. The reasons. 
Reasons.  It is for his greater glory: for, that housekeeping is much commended where is no want. But God spares for no cost, where his guests come willingly: if they want not a stomach, they shall want for no meat; for he that is rich in abundance of all heaneuly treasures, will serve them of all that their heart can desire. Assuerus feast, that which he made to his Princes, was much spoken of, Hest 1.3, 4.5. and will the Lord of glory do less in that banquet, which he provideth for his people's salvation, than a mortal sinful man did in that which was made for his magnificence? Secondly, God dear love's his children, and they shall have of the best. Where men love dear, they will provide for them as they are able, and wish they had better. But this wish needs not, where he makes the feast, who is rich in grace: and, neither loath to go the charge where he love's, as miserable; nor in any want of ability to do it, as insufficient: for he hath will and ability both. Thirdly, it is the wedding dinner of the King's Son, Matth: 22.2. and do Kings make a spare dinner when they marry the Prince, their eldest Son? Hence we read of the fullness of Christ, john 1.16. and so not of a scant measure in him, but of a measure running over: his grace is not by drops, but by showers.  
Was the table of the children under the law so well set and furnished? 
Use 1.  it must needs be much better under Christ: or, is the bread of grace now in greater abundance? it maketh for the greater condemnation of those that famish at so full a measure of the means: for hath God been at such charges with his last great supper, & (as contemners of his bounty) will we not taste of his meat, or (as the recusant guests, spoken of, Luke 14 17, 18, 19, 20.) not come to it at all? we have that now in big loaves, which this woman begged, but in the chippins and crumbs: yet how earnestly and with what a faith did she crave those fall from the table of the children? and with what unwillingness do we come to meat, that are invited, and may sit down at table in nobler graces? she desired to drink of a small brook; and we will not put our mouth to the river of life.  
Was God's table (anciently) well served, and better now? 
Use 2  it is for the confutation of a Popish idle, but wicked conceit; which is, that, that table (as poorly served) must be supplied from the common chest of Saints merits, disposed of by a man of sin at Rome: for, this treasury (according to the doctrine of that Church) is the common place of all that over plus of works, of merit that the Saints did, and which they had to spare for others: but might not the best of them have said, (not as the five wise virgins, lest there be not enough for us and you, Mat. 25.9.) but as the truth is; our merit was never any thing with God, for ourselves & therefore neither any thing for us or you? here was no want: & what need a supply then? or if any were, (as none was) what were the Saints spoonful to Christ's seafull? or their drop (rather nothing) to his fullness, that gives plentiful redemption to his Saints?  
Thirdly, 
Use 3  this doctrine of the riches of God's grace may be our great comfort in all corporal wants: and (therefore) wanting corporal food, or corporal health, or other corporal supplies, we should not be troubled seeing we may always have that which is more or better than all these; and that is, that which is sufficient for us (as the answer was to S. Paul, 2. Cor. 12.9.) a sufficient portion of grace. I know that many had rather have a penny in purse than it, who say with Esau; they are almost dead, and what is that birthright to them? Gen. 25.32. also it may be, that as Anna, so the godly, (though with her, they have a worthy portion, otherways) may weep and grieve too much, because (as she was barren of children,) so are they in these outward things, both barren and bare, 1 Sam. 1.5. 7 but what Elkanah the husband said to Anna his wife, that Christ, the gracious husband of his Church, saith to her his spouse, and to all the godly: am not 〈◊〉 better to thee than ten Sons? that is, better than all those outward things, as health, food, apparel, goods, good name, or any good thing of no higher rise? v. 8 or, it is not better to have me, than all these (with a King's crown to boot) without me?  
So much for the conference itself, the issue of it followeth.    
VERSE 28. 
Then jesus answered and said unto her; O woman, great is thy faith.  
NOW we are at issue concerning the conference between Christ and this woman; which standeth in two things: as the commendation of her great faith, in these words; and the grant of her request in the next. She had received three repulses: and if she had received (not three, but) four more: with such a faith she could not have gone away confounded. Object. Some, with their dimunitives, would make her faith less than Christ hath said, and the matter of it not so great; saying, that her request was no more but that Christ would heal her daughter sick of a devil in her: and what is that to salvation? Answ. I confess there is no more expressed in the text: yet this answer of Christ, and the woman's carriage in her former sore flight, show that more was at the stake, and that the health of her daughter was not all the matter: the salvation of her and her daughter was chiefly sought; and her daughter's health, as Christ's pawn for it; who (therefore) saith: be it unto thee as thou wilt; or that, and much more than that. In so ample a grant, then, how can it be but that more was meant than her daughters well being in the body, as the forgiveness of sins to both, and to both, faith in Christ, to salvation? Further, Christ doth not say, Woman but with a sacred exclamation, O woman, as pained till he was delivered of so much: his affections boiled as josephs' did, till he had opened himself: and now he melteth over her, as he over his brethren, when he had told them who he was, Gen. 43.1, 2, 3. nor doth he only commend her great faith, but wonder at it, as before at the Centurions, Matth. 8.10. and therefore saith, O woman, as if he had said: O noble daughter of Abraham, noble in so great a faith: I must now tell thee that I am that joseph that God hath sent, in this spiritual long famine of Canaan, to thee, and to thy daughter: shortly jacob will be in Egypt, and the hour of the Gentiles is near, but yours is come already: and now the devil is gone out of thy daughter: thou hast had power with God: thou shalt have power against devils: such is the meaning of the words now read. And now where Christ speaking of a good woman indeed, detracts not from her, but gives her, her due: we learn by so worthy a precedent, to speak truly of good men and good things: the Hittites, (though ignorant of the true God) gave to Abraham his true respect, as that he was a Prince of God among them Gen 23. 6 and when the brethren of joseph envied him for his dream, his father regarded him for it, Gen. 37 11. the women in their fo●g and dance, gave David his due: but the thing displeased Saul, 1 Sam. 18.7. The like did Abimelch, who speaking of David to Saul, said, he had not such another servant, 1 Sam. 22.14. & Christ the Lord (for example to us) doth elsewhere call those that improved his spiritual talon, (as they were indeed) his good servants and faithful, Matth. 25.21.23. so Barnabas is called by S. Luke, in his right name, a good man, Act. 11.24. and so we must not nip with the frost of 〈◊〉, but cherish the spring of good things where God hath put them, and give them a true report: 
Reasons.  the reasons. for else we wrong the owner, that is, God from whom is every good giving, and perfect gift, jam. 1.17. Secondly, the contrary is forbidden, as false witness against our neighbour: for what other do we, when we take away a righteous man's righteousness from him, and speak evil of his good, Esa 5.20.23. but speak falsely of him? Thirdly, the devil (who is the accuser of the brethren, and a slanderer,) doth belie the goodness of the Saints, job 1.11. and shall Christians, that should follow Christ, be like the devil? Fourthly, we should encourage the good in their good way, but to speak otherways than well of well-doing, is not to set them forward, but backward in goodness.  
The first use is for reproof of those who are so blinded with anger against the good, 
Use 1.  that they can see no good where much is: and here the old saying proves true, that ill will never speak well. If any little fault be in such, they blow with their strongest wind, to send it as fare as their breath will carry: so far from commending things commendable in them, that they grime them rather with their black tongues, calling all their holiness' hypocrisy. Papists were wont to be alone in such wrong done to true Christians; but company comes unto them, even out of our own profession; and this leprosy of a foul tongue is gone from Naaman to Gehazi, from them to some Protestants, as great mockers of sincerity in profession, as Papists are. 2. King. 5.27.  
The next use is for instruction, 
Use 2.  teaching us to love good men for the good things in them: for so we will love such much better in whom they be. We love gold, though in the filthy oar; and will take up a jewel, though trodden in the mire: so if we loved goodness for itself (that is, truly loved it) we would not neglect it, though in the foil of a bad man, or trodden in the mire of a heart very sinful: much less would we disregard it placed in a worthy subject Parents love their children with a strong love: the reason is, they have that in them which they love; nature. So Christians should follow true Christians with like force of true love; the reason is, they have that in them which they should love; grace. This love of parents to their children, makes that they care not how much good they speak, or hear spoken of them, so if like love, or any were in us towards these earthly Saints, we would speak ourselves, and be glad to hear others speak much good of them, for the grace of God in them.  
Thirdly, 
Use 3  this is for admonition to Christians to beware of envy in regard of graces, which are in others, more than in themselves. For, such will bitterly, from that wormwood of envy, (instead of praising) oppose against them. So did josephs' brethren; and therefore rose up against their better brother, Gen. 37.4.18, 19 And Cain set his cruelty on work against Abel, a fare better man than himself, and his own natural brother: where nothing could ease the great pain of his envy, but a medicine made of his brother's blood. Gen. 4 8. So the Pharisees and Priests among the jews, watched Christ in the grave that he should not rise: Matth. 27.66. and so the envious among us (lovers of themselves, 2. Tim. 3.2.) put virtue in the grave with Christ, and watch it that it rise not. But further, as Christians must not wrong others in their good parts by envious detractions; so, neither (having such good parts in them) must they wrong themselves by false testimony: I say, false testimony: for there is false witness against a man's self, as well as against his neighbour. Many well endued of God, in some fits of the spiritual fever, far as if they had nothing; no faith, no hope, no grace. And some, in the affliction, say (though before they had done exceeding well) that they were never good before God, nor sound in profession, but hypocrites. So the devil would have it. But should Christians join issue with Satan against themselves? Is not the devil strong enough without our help; and except we wrong ourselves to gratify him? rather, we should fight under God against him, then with him, against our own soul. For so did righteous job, in the thickest mist of his troubles: His friends had urged him hard, and would haue persuaded him, that though he had done many good things, yet it was in no soundness to God. But job (though he had otherways lost all; his children, servants, substance, and all) yet he would not be so great a loser to them and the devil, as to part with his integrity in what he had done. job 27.5. for where he had failed, he knew he had made up the reckoning by repentance, and sorrow for sin. and (therefore) doubted not, but that so much was left as would comfort him, and reprove them.  
Our Saviour purposing to commend this woman's unwearied petitioning to him in regard of her daughter and herself, commends that which was the root of that fruit, her great faith. Which faith is a grace of persuasion, whereby we believe for ourselves, and particularly, to eternal life. And to this faith of hers, the health of her daughter is ascribed, as the branch to the root that bears it. Where we see, 
Doct. 2  that by faith we have acceptance with God; the good works we do, being as fruits of that tree. Hence David speaking of a justified sinner, saith, that the book is cleared by forgiving the debt, and not by any satisfaction made, Psal. 32.1.2. This faith believes, and works have nothing to do in her office. Therefore, saith the Apostle Saint Paul, To him that worketh not, but believeth in him that justifieth the , his faith is counted for righteousness. Rom. 4.5 that is, all the satisfaction that a justified sinner can make, is to believe, that it is made without him, or any thing that he can do. And so faith obtaineth by imputation: what it gets in the account, it gets it by Christ that hath paid the whole debt of sin, and turneth over his obedience to those that cannot obey but imperfectly and unprofitably, Luk. 17.10. and so have no righteousness but what is his: Rom 5.22. Hereupon the same Apostle Saint Paul, speaking of himself, a justified sinner, saith, that the life he hath in the new life of the Gospel, is not his, but Christ's, who breathed it in him, and liveth in him. Galat. 2.20. all his mind ran upon the gain he had by Christ, having his righteousness: all other things in the world were but loss and dung to this, Philip 3.8, 9 Therefore in his Epistles to the Romans, to the Galathians, and Ephesians, he strongly pleads the cause of faith in the power of justification without works: plainly, in the second Chapter of his Epistle to the Ephesians, vers. 8. and 9 he excludeth the best things, left in nature, and the best works in new nature from the merit of salvation, saying, We are saved by grace: not of ourselves, against Pelagius, and not of works, against Papists: and gives the reason, which is to prevent all boasting in ourselves; as if we did, (as Papists say we do) bring somewhat in hand to the purchase of our salvation. And so we see that faith maketh our way to God, and that works follow. 
Reasons.  The reasons. Our works (the best of them) are imperfectly good, and partly evil: and what account can such have before him, whose eyes cannot behold evil? Haba. 1.13. that that pleaseth him, is Christ absolutely holy, & Christ's righteousness perfectly good; only 〈◊〉 that: but neither he nor this, is ours, further than by the grace of faith we can make them so, with application to ourselves. Secondly, the best come out of an unclean pit, and their best works are but as foul rags, Isa. 64.6. And who can bring a clean thing out of filthiness? job 14.4. Now can any thing that is unclean and filthy enter into so holy a place as heaven, and stand before so holy a person as the Lord? or if it cannot; our persons not purged by Christ's holiness, and our works not covered with his justice, whither shall they go? in heaven there is no place for them; and they must stand without, with dogs, sorcerers, and other sinners. Apocal. 21.27. & 22.15. It was sin that brought us out with God it must be that (which we have not, perfect righteousness) that must bring us in again. And this is the Son, in whom the Father is well pleased. Matth 3.17. all other things (as we heard) are loss and dung: and what good savour in works of dung?  
This is against the Papists, 
Use 1  who (like dogs) bark against the truth of sole justification by faith. Their tenet is, that the righteousness whereby we are justified is inherent in us. But the righteousness, that doth justify, is called a robe: and why a robe, but because we have it (as we have our clothes) from another, out of ourselves? Flesh and skin we have from our mothers, but our apparel is made us. So nature we have by birth, but grace by gift in the hand of faith. Therefore Saint Paul desired to be found in Christ, Philip 3.9. clad with him. Object. True, say the Papists, all we have in our first justification or change to righteousness, we have from God only, and all is due to him for it. But (say they) there is a second justification or change, and that as a stock given us to set up for themselves, as it increaseth under our hand, maketh some part of pay to our salvation. Answer. But if the Apostle (as we heard) had known any justification but one, and that one only and altogether by gift, he would not have given away his own part, as he did, and have acknowledged no other justification, but that of being in Christ. And further, the Apostle gives the reason why he did so, though in another place. For, speaking of God that justifieth and saveth only, he saith, For (and that for must stand) For, (saith he) of him, and through him, are all things. Rom. 11.36. by all things, we must understand all good things; specially, the good things of life eternal: and these all are of and from God. And now where we speak of faith, we understand not such a faith, as Saint james reproveth, which is a faith without works, and so dead, as the body is dead that breatheth not, jam. 2.26. but a saith accompanied with or breathing, in manifest symptoms of new life: such a faith this woman had which in her was so commended. And yet faith only justifieth our persons before God: good works serve but to justify our faith before men, jam. 2.18.21. Also though we acknowledge good works to be the quick pulses of a loving faith, yet withal (we say) that they come not to God in way of justification. For true it is that we must do good works, if we will be saved: and yet it is as true that we shall not be saved for them.  
An admonition to Christians to labour to get and hope faith, 
Use 2  so greatly commended in this woman of great faith: and to do so, we must use the means; as (first) the Word: faith is by it, Rom. 10.17. If (then) we will wrestle with God by faith, when he proves our faith by temptation; we must know what promises God hath made in his word, and upon what terms: 
Psal 9.10.  so we shall hold him by the words of his own mouth, and with jacobs' hand till he bless us; who will surely do it, for be cannot deny himself. But how shall we know what promises God hath made in his word, and to whom, and upon what conditions, when we know neither East nor West in it, and when we turn from it in the day of hearing? When Satan shall sift us in the main point, how shall we hope in more than the chaff, if we be not sound grain by the knowledge of salvation? Faith is by hearing, and hearing by the Word, Rom. 10.17. Therefore no hearing, no faith: and without, what possibility to please God? Hebr. 11.6. and not pleasing him, what hope to be saved? A fearful darkness (therefore) must needs be upon all that want this Sun of their holy faith. And let them think of it, who (as one saith well) have passed an estate of their souls to ignorance for term of life: neither have they heard, nor will they. For, how can such obey, when they know not God: and not knowing him, how can they escape the vengeance that is threatened in the flame of fire? 2. Thessal. 1.8. Secondly, if we would have and get faith, we must pray for it to the author and finisher of our faith. Hebr. 12.2. Mark. 9 24. Luk. 17.5. They deserve not good things that will not open their mouths for them: and we have a saying, Spare to speak, spare to speed. Faith (then) being of good things the best, how unworthy shall we show ourselves of so fair a jewel, if we will not ask it? Thirdly, as we get faith by the Word and prayer, so (being had) we must keep it in a good conscience. For faith and good conscience are relata, one cannot be without the other. He that puts away good conscience in his life, puts away faith: they come together, and go together, 1. Tim. 1, 19 & 3.9. Paul might earnestly (as with the hold of faith) behold the counsel, who had lived in all good conscience, from the day of his conversion, to that day. Act. 23.1. But with what face of faith can they appear before God or man, who (hitherto) have had no clear conscience toward either? Act. 24.16. And who (therefore) being men of no conscience, are men of no faith.  
The grant of the woman's request followeth.  

Be it unto thee even as thou wilt.  
OR, with such a faith, ask what thou wilt, and it shall not be denied thee. Hear the woman's request is granted with the advantage: for, be it as thou wilt, is a large overplus: she expressed no more but her daughter's freedom from Satan's possession: but more is granted, even what she will, as was said before: her daughter's cure was but that some thing in hand for a greater matter: and both the greater and less are yielded to such a faith; which is the principle and cliefe in the good issue of this conference between Christ and her: where we have (first) the general issue, and (then) the particular effect. In the first, the book was drawn; in the second, it was signed with the health of the woman's daughter, and there Christ's hand was to the book. Quest. But might the woman have had what she would ask? and what if she had asked her house full of gold and precious stones, should she have had it? Answ. I answer, true faith (such as this woman had) will ask within the word and promise, and no otherwise: and to such and to no other, is this large grace offered. 1 john 5.14. it is not entrusted to greedy persons, and covetous that have no faith: in a true faith there is no vain wishing or woulding: but what God is pleased to give, that and more than that, it will not ask: but (here) where so much is granted to the woman, more than she durst presume to ask: 
Doctr.  we learn that God is a most bountiful giver: what we dare not ask for our unworthiness, he, for his own worthiness will give unto us: commonly, his gift is larger than our prayers, if we pray in faith. The Israelites asked but bread, and God gave them Angels food, Psal. 78.25. Elijah prayed that it might not rain, and it reigned not on the earth for three years and a half, jam. 5.17. the King asked life, and the Lord gave him a long life, Psal. 21.4. Solomon desired wisdom, and God gave it him, and more, 1 King. 3.9.12. The prodigal asked to be a servant in the house, and the father received him in equal terms, with his eldest brother, Luke 15 19.22, 23. so, the repentant Malefactor, ask no more but to be remembered of Christ in his kingdom, received answer, that, that day he should be with him in paradise, Luke 23.42.42. thus more is given to our prayers than is asked, ask as this woman did. The reasons: 
Reasons.  all the reason for this is in God's nature, who is a bountiful giver, jam. 1.5. he makes a king's dinner, and bids us (poor beggars) to it, Matth. 22.1, 2, 3. and thus as the heathen Monarch once said to a poor man, to whom he gave a city, refusing it, as too great and much for him; that the matter was not what became him to receive, but what was fit for him to give: so here the matter is not what we are worthy to receive, but what pleaseth him (the worthy God) to give: and now he that spared not his own Son, but gave him to death, that we should not die, what will he not do for us? Rom. 8.32. or was he so liberal in his Son, and will he pull back in small matters?  
Papists are here reproved, 
Use 1.  who add to God's bounty in man's salvation: his gift in it, is rather over than short, yet they will help it with making some part of payment, where all is free: but he, that made this dinner is a King, Matth. 22.1. and Kings, when they have royally dined their Subjects, do not take a shot of them; either (then) our Papists believe not that God is so bountiful (as we have heard) the God that giveth liberally, and doth not (as some meats in the stomach) upbraid the receivers; jam. 1.5. or they offer manifest contempt to his bounty and goodness.  
A comfort to humble sinners, 
Use 2  who find in themselves no matter able to draw any thing from God: for such may say with the Prophet; return unto thy rest (O my soul) for the Lord hath dealt bountifully with thee, Psal. 116.7. If we say, we are not worthy: our unworthiness (having it in a true account, and rightly humbled for it) will rather open the face of God, than set him out with us: for, blessed are the poor in Spirit, Matth. 5.3. God keeps no ordmarie: and here he pays best, who (in his true repentance and vile esteem of himself) confesseth he hath nothing to pay: such (as being thirsty indeed) are called to the waters of his rich grace to drink at will, Esa 55 1. and this (Christian soul) is thy best buckler to ward off the stroke of insufficiency, which Satan (the obiector) will offer at thy weak estate in a day of temptation: for, no more is required for satisfaction to the justice of God in thy many sins, but, with submission to God, and repentance for sin from a soul of sorrows, to confess thy great unworthiness, and the liberality of thy Host: for, the reckoning is (which is soon made,) there's nothing to pay, and ye are welcome: buy Wine and milk (as Esay saith) without money, and without price, Esa 55.1. And thus the book was drawn.  
The signing of it followeth out of Mark 7.29. and Matthew 15.28.    
Mark 7.29. 
And he said unto her, for this saying, go thy way; the devil is gone out of thy daughter.  and Matth. 15.28. 
And her daughter was made whole, from that very hour.  
THE book drawn in the former sentence, is signed in this of Mark, and the other of Matthew. Mark useth the trope of a metonymy, putting her saying, for that, that caused it, the effect for the cause: the cause was her faith, which thrust out such a saying, or made her so to say: hereupon Christ said; for this saying; that is, for that faith that caused it, or because of it: go thy way, or, take my word, the devil is gone out of thy daughter; not of his own accord, but by power of authority from me. This woman was a woman of great faith; yet Christ helps it with a seal of sensible matter, in her daughter's cure: 
Doctr. 1  and so it is plain that God (for the help of his weak servants) signeth their faith, and his other graces in them, with outward things. God made a promise to Abraham, and writes it in his own flesh, and in the flesh of the males of his house, when he gave charge that he, with them should be circumcised, Gen. 17.10, 11. And when God by his Angel, would smite the Egyptians, and spare his people, for the stronger assurance of their faith, he signeth the two side posts of their houses with the blood of the Lamb called the blood of the Passeover, that the destroying Angel seeing it, might pass by, Exod. 12▪ 22, 23. Also God promising deliverance from the hand of the Midianites by the hand of Gideon, doth seal it with two signs, judge 6.36, 37, 38, 39, 40. and our deliverance from the Madian of hell, in the estate of the new Testament, he signeth with the two Sacraments of Baptism, and the Lords Supper: and so he doth not punish us (as he might) for not believing: (and what great person will not storm, if his word shall not be taken;) but gives us somewhat in hand to confirm us rather: 
Reasons.  the reasons. The best are weak to hold the graces which he gives of faith, hope, love, patience, and other: therefore, and because he would not have so precious wares to go to loss, who saith; gather up the fragments that nothing be lost, john 6.12. he strengtheneth with sensible helps the hand into which he puts them. Further also, faith is that ladder, which jacob saw, and that reached from earth to heaven, Gen. 28.12. Now a ladder hath steps upon it, higher and lower; and so the ladder of our faith, which reacheth from us to God, must likewise have like steps of help, or rise toward him: and yet further, we are but babes in faith, who (therefore) have need of outward things, as a wall to hold by. Secondly, the stubborn heart of nature is not quite gone from the best believers in their new estate of grace, and still it hath a stubborn root: & therefore must have many hands unto it, besides the promises in the word, to pull it up. Thirdly, the end of Christ's coming (one of them) was to strengthen the weak lambs of his Father's election, Ezeck. 34.16. Now, the best that are, believe but weakly, Matth. 8.26, and therefore, Christ must either lose the end of his coming, or keep and fulfil it by strengthening the weak in faith.  
The use is (first) for instruction, 
Use 1.  teaching Christians to confess the weakness of their faith, and that it is not so easy a matter to believe as they think: some say they never yet doubted but this easy believing is a sure sign (no surer) of no faith: for they that believe indeed, are not high minded but fear, Rom. 11.20. and some (again) trust to their old store, never seeking, (as the disciples prayed) the increase of their faith, Luke 17.5. but wherefore doth God so help (even) the best in their weak faith, if it were strong as it seems in their imaginate degree of believing? beside, the shield of faith must be managed with more humility, or we shall never make use of it against Satan's fiery darts, either to God's glory, or our own preservation, Ephes. 6.16.  
A reproof of those who despise in the sin of Ahaz, 
Use 2.  the helps of their weak faith. Isa. 7.12. which would be considered of those that find no taste in the Sacraments, neither tarrying at Baptism, nor caring to receive the Lords Supper more than once (if once) a year. Indeed, God is to be credited of his word, yet (in regard of our weak estate in saith) his seals confirm us more. When we have an honest man's seal and writing, with his word, we doubt no longer. The promise of God is sealed and delivered in the Sacraments, to make it of less question with us in our staggerings here: yet in contempt of them, we had rather hold by no lease, or one that hath no seal unto it; then come and be at the Sacraments on the days of sealing. The Lord's Supper is the feast of thanksgiving, (and here we should take the cup of salvation, Psal. 116.13.) but if a few of the meaner sort come to give thanks, those of higher place take state, as nothing concerning them, who should be most thankful. And may not Christ (then) say, as of the Lepers, Are not ten cleansed? But where are the nine? Luk. 17.17. that is, are not all bounden? and yet where is one of ten that obeys? For of sixteen score in a Parish, how few come to meat, as Saul said of David, Yesterday, or to day? 1. Sam 20.27. If it were to take some house or piece of Land, we would take it over another's head for haste: but where we may buy for nothing, Isa. 55.1. we let all go; house and land, though of fare better purchase in heaven.  
Upon this answer to the woman, and Christ bidding her to go her way, or to take his word; she gave over, went away, and believed, though he went not with her, in person, to cast the devil out of her daughter. And so she believed what she did not see. 
Doctr. 2.  From whence we may gather, That Faith (and she had a great faith) standeth not in sight, but in the promise of the World. We (therefore) are said to behold the glory of Christ, not by face, but in the mirror of the Gospel 2. Corinth. 3.18. Simon Peter had faith, and that made him to take Christ's word for that which he saw not. Luk. 5.5. And that true Israelite, Nathanael, believed upon a word that Christ spoke, joh. 1.47 48, 49. Abraham received the promise (and so did that cloud of faithful Saints, spoken of in the eleventh to the Hebrews) by faith, not by seeing; by an invisible hand, not by an hand of visible matter. Rom. 4.20.21. And this is the word of faith, that we preach: not the word of man, which is but the word of opinion. Rom. 10.8. and this is the ground of things hoped for, and evidence of things that are not seen. Hebr. 11.1. Therefore Christ's first Text was, Repent, and believe the Gospel, Mar. 1.15. he saith not, Repent and see, but repent and believe what you cannot see. And it is no proper speech to say, we believe what we see: for faith goes when sight comes. Hebr. 11.1. And thus the object of Faith is not sight, but matter that cannot be seen. 
Reasons.  The reasons. Faith is in the heart, Rom. 10.10. therefore not under sense: also of things to come, and therefore neither under sight. For who can see that that is not? Secondly, the object of Faith is God the Father, Son, and holy Ghost. And is God, in Trinity, under the sense of sight, whom we see with other eyes in the glass of the Gospel? For in it we have Christ, and in him eternal life. joh. 5.39 But neither he, nor it is in the norison of our sight: and what mortal eye can see so fare?  
A reproof of those who go all by sight. 
Use 1.  In matters of high mystery they will go no further than reason doth bring them, drawn from the senses: where it is reason of faith that must persuade in such cases; or else when will we believe the virginity of the mother of Christ? the three distinct persons in one entire God head, the rising again of the same bodies, long ago consumed to dust and nothing; and the like sacred mysteries of our most holy faith? Some that profess to believe in God's power and goodness, will yet believe no further than they see. They will trust God upon a good pawn, as if he fill their barns with corn, and their purses with money; otherways they will trust him no more than men will bankrupts. He hath given his faithful word, that they who seek him in faith, Psal. 34.10. and serve him in righteousness, vers. 15. shall want no good thing. But do they take him at his word, who lie, and cousin, use violence, and draw blood to be rich? And do they trust him for their provision, who (being poor) fall to practices against good conscience, steal, and take his name in vain? Prou. 30.9. these can skill of nothing but what they have in hand. Where the faithful believe without means and against them. Dan. 3.17. When they have nothing, they know God hath enough, and they sufficient in his store-house of providence. They will believe in his power for their safety, though they should have all the world against them, Psal. 3.5, 6. and though they be drunken with gall and wormwood, they will not doubt to be made sober again, with the sweet mercies of the God of their salvation.  
A direction for God's mourners, 
Use 2.  when with Isaac (ready to be offered up) they see the fearful knife and wood, but not the Lamb for sacrifice: Gen. 22.7. that is, see their fearful changes, but not the issues of them. In this case, they are here taught with Abraham, to say in their faith. that God will provide; that is, work, though they see not how: ver. 8. Indeed when the favour of God is in the eclipse, God darkeneth (for that time) all the lights of his children: they cannot see his love, and they feel a great measure of his wrath in the best things they do. Hence they judge themselves to be castaways from the life of Christ, which is the case of God's best Saints. It was the case of job, David, Hezek●ah, jeremiah, and other of the Lords worthies, job 13.26. Psal. 77.7, 8, 9 Isa. 38.10, 11, 12. etc. jer. 20.14, 15 But their darkness broke up after a while, and their Sun returned, as after a recovery out of some great eclipse, or loss of light. Therefore mean while, and so long as thou feelest such an eclipse of thy lights, remember the years of the right hand of the most high, Psalm. 77.10. his former mercy and truth toward thee, which are in him without repentance, Rom. 11.29. And when thou hast greatest temptations to despair, labour most against them. Though thou canst see no reason to believe, yet believe with all thy heart. If God's favour seem to be gone in the eye of thy reason, look abroad with the better eye of thy faith, the eye that seethe (even) those things that are not, and it will give that a being which reason gives for lost. The object of faith is the promise of God, not things under sight. And therefore when all things seem to go one way; and when heaven and earth, the Sun, Moon, stars, and all the elements go against us, here is just matter for our faith, a grace that is able to draw some thing out of nothing. Here let us believe and wrestle against hope under hope, and (under the dark cloud) against hell, and devils, that envy our salvation. If they say, ye have lost God's favour: let us say, and with the voice of faith say, it is lost to our feeling, but not to our faith: for, we believe, and we will believe, though the Lord should kill us, job 13.15. And thus, the doctrine of faith's object in things, not visible, or not presently seen, will be a good cloak for the weather, when rainy days come. And what storm can stay us in our spiritual course, being so well provided against what may come hereafter?  
The third use is for conviction. 
Use 3  And here desperate is all the Religion of Popery, which standeth altogether upon sense for worshipping, and upon sense for salvation. They cannot pray, but before a Crucifix, nor worship devoutly but before an Image. And for their salvation, it is in works that are visible, not in grace that saveth us. Ephes. 2.8. Beyond the eye of reason, and further than the care of sense, they will not have the Ignorants (that follow them) to go for assurance that they shall be saved. They must not believe their own salvation, a thing they cannot see; only they must hold it in a slippery hope, or certainty uncertain. But the old saying is here true, As good never a whit, as never the better. To allow a certainty that may fail (and they allow no better) is in a seeming to build; and in true substance, to pull down. Look Rom. 8, 15. Mark. 11.24. 1. joh. 3.23: Rom. 5.5. Luk. 10 20. 2. Cor. 13.5.  
The particular effect followeth.  

The Devil is gone out of thy daughter.  
WE have heard of the general issue; now followeth the particular subsequent effect or success of this conserence. The devil that did go into this woman's daughter, is now gone out, compelled by Christ's authority and sovereignty. Where we may consider what Christ said to the woman, in these words, and what followed upon it in the next. Christ tells her that the devil is gone: we must think against his will, and dispossessed by a stronger, even Christ, that had cast him out. And here observe, That Christ is the Sovereign Lord of the devils. 
Doctr.  The Author to the Hebrews saith, that he had destroyed him that had the power of death: to wit, the devil. Hebr. 2.14. the effects show it. For he commanded the foul spirits, and they came out. Luk. 4.36. Now to command and get obedience, is to have dominion. The devils confess as much, who (therefore) cry out at his approach toward them, Matth. 8.29. Also how may devils, being entered into men, did he cast out with his only word? Mark. 5.8, 9, 10. and 9.25, 26. The seventy, when then returned, said to Christ, Lord, even the devils were subdued unto us through thy Name. Luk. 10.17. And how (then) can he but have authority over the devils, of whom this is spoken, and by whom so much is done? 
Reasons.  The reasons. So much was promised to Christ, the seed of Mary, Genes. 3.15. and God's promises never fail, can never: for; if he say the word, it is done, Psalm. 33.9. Secondly, this was the end for which God (his Father) sent him, 1 john 3.8. and what shall cross the way of his ends? men's ends have a superior disposer, Pro. 26.33. and (commonly) are ill set; but who can say so of God's ends, that they have a superior, and that they are not well set? and what then can hinder, that they should not take effect in their just execution? Thirdly, Christ is the Saviour of his people, and this was the name given him by the Angel, Matth. 1.21. but how should he save his people, if he could not by a larger power destroy his people's enemies? how can he dwell in them, and not put out the usurper? Luke 11.22. and how should we do then? and who shall tread Satan under our feet, if Christ do not, or could not? Romans 16.20.  
A comfort to all Christ's members: 
Use 1.  for the power of their head is to save their heads, and the subjection of the devils to Christ, is their victory over them in him. The life the devils have, is but a vanquished life, or life of repryvie in prison till the day of the last general assizes, the day of their full dam● nation: and so they are of no power against any of Christ's true members, being as dead Lions, and Christ's members being as Daniel among the Lions, Dan. 6.22. S. james makes them no better than Cowards, who (if a man turn again) will fly, jam. 4.7. come against them with faith, and they are gone, 1. Pet. 5.9. Object. You will say, but it seems not so. Answ. I answer, what matter for seem? for, seem as it will, it is so: the brazen Serpent seemed a living Serpent, and terrible, but was not. Indeed in the reprobate seed the devils draw breath: in the seed of grace, they gasp as a dying man, and draw their last breath of hope, here and hence. They got down Christ by our sins laid upon him, and to this day they nible at his heel, his members and servants by their own sins; but their Scull is broken, Gen. 3.15. and Christ hath triumphed over them unto their unrecoverable perdition, made an open show of them, after the old Roman solemnity, and spoilt them for ever, Coloss. 2.15.  
A terror to all the wicked enemies of Christ: 
Use 2  for he that hath subdued the devils, the stronger, can easily master them, the weaker; shall (then) the blasphemers of God's name, shall drunkards, whoremongers, oppressers of the needy, sabbath-breakers, and other sinners think to carry out their matters still as they have done when he that is Sovereign Lord, of the devils, shall make enquiry after them, to their full destruction in the hells? The men of Samaria (speaking of jehu) say; two kings could not stand before him, and how shall we? 2 King. 10.4. not only not two kings, but not all the devils of hell (stronger than all kings, not strengthened with Christ) could make their part good against him, that hath the keys of death, and hell, Apoc. 1.18. even Christ the Lord; and shall weak men, being ungodly, and sinners, be able to make head against him? no verily; for the ungodly shall not stand in the judgement, nor sinners in the congregation of the righteous, Psal. 1.5.  
The consequent of Christ's speech to the woman followeth.   

And her daughter was made whole from that very hour.  
S. Mark addeth, Chap. 7. V 30. that,  
When she was come to her house, she found the Devil gone out, and her daughter laid upon the bed.  
BOth S. Matthew & S. Mark pitch upon one thing; only S. Mark hath a circumstance which S. Matthew hath not; and that is, that When she came to her house, she found her daughter laid upon the bed: because (it is like) not perfectly well, though much better than before, the devil being gone, that cast her into those fits; and so she had no more of them, though not quite from weakness, the remainder of her former distempers. And now where the woman found it to be, as Christ had told her, we learn, 
Doctr.  that what Christ (the truth) saith, is done; his word and deed are one; also, God's promise in the word is sure, nothing can make it uneffectuall, Rom. 3.3. yea all his promises in Christ are yea, and in him, Amen, 2 Cor. 1.20. Christ himself saith, heaven and earth shall pass away, or run into nothing, before any word of mine shall pass, or not stand in force, Matth. 24.35. and it cannot be that the word of God, (and consequently of Christ-God,) should take no effect, or fail in performance, Rom. 9.6. Hence I conclude, that God's promises, and the promises of Christ-God, are as certainly done as made, no tract of time can annul them, 
Reasons.  Galatians 3.17. The reasons. One reason may be taken from an attribute in God and Christ; which is, truth in the abstract, john 14.6. 1 john 4.6. Deut. 32.4. In the concrete, he that is true may be false; but truth can never. Secondly, & a second reason may be taken from an impossibility that God or Christ should lie: it cannot be saith S Paul, Rom. 9.6. and so said Samuel, 1 Sam. 15.29. or, if an honest man will keep his word, is it possible that God, or that Christ, who is God should break his? truth may be in men, and is in the blessed Angels: but truth in men and Angels, is as those things that are set with the hand; in God and Christ-God, as things that grow naturally and without hand: and if it be impossible that God should sin, (& it is impossible he should Hebrews 6.18. Habac. 1.13.) then he cannot deceive which in true account is to sin.  
The first use is, 
Use 1.  for the reproof of those who are not followers of God, or Christ in what they say: for, (as it was said of the Pharises and Scribes, in Moses chair) they say and do not, Mat 23 3. they can promise by the ●ll, but pay by the inch: their mouths talk of vanity, and their hand is the hand of falsehood, Psal. 144.8. their words and deeds fall out by the way: and many promise largely, yea, and shake hands upon the same, who yet keep no promise. May not such men's words well be called wind? for, as when the wind blows, we hear a sound but cannot hold the same: so when such promises are so made, we hear a sound of words, but beside words, which we cannot hold, there is nothing to hold by, but a wind of promises that turns with every weather: Gods promises are yea and Amen, 2. Cor. 1.20. theirs are yea and nay: not caring how many they make, nor how few they keep: but as Peter said to lying Ananias, while it remained, appertained it not to thee? Act. 5.4. so I say to thee before thou didst open thy mouth to thy neighbour, was it not in thy power to promise, or not? but, having promised, the power is gone from thee to the other: and not keeping promise, thou liest both unto God, and unto man. God taketh hold of thy words, though man cannot: and let this teach us to hold in, and not to speak rashly, lest as a river over flowing, we leave much slime behind us, the slime of many and great untruths. And further, let us consider what we are in God's book by our many promises, not kept; and so blot the book by repentance, that they may not stand there against us in the day of his Audit. 
Use 2   
The next use is for comfort. For, is Christ's word and deed one? then what Christ hath promised, concerning salvation, to believers, is as good, as in hand: on the word of the Gospel (therefore) we must rely by faith in all quaverings of times and men; here Abraham held fast, Rom. 4.17, 18. and if we will walk in the steps of his faith, we must keep his hold, and not let go for any temptation. But some say, I could do so, if Christ would speak to me, as God did to Abraham; but art thou a believer? in speaking to believers, john 3.16. he speaketh to thee; and when God spoke to Abraham, he spoke to all that should be of his faith. In the person of Abraham, he speaks to us as Christ exhorting to a spiritual watch, saith, What I say to you, I say to all Mar. 13.37. And therefore, let no believer go away, as unspoken unto, when all are called; and are they called to send them empty away? no, but hungering for him, he will fill them with good things, Luke 1.53. Quest. But how shall we know that? Answ. He hath made promise to all in covenant with him, under the ●eale of an oath, that he will be true unto them, 
Ezech 16.8.  Heb 6.17. and ratify what he hath said; beside, he hath left it written in the Gospel, and sealed it in the Sacraments; and will he deny his word, and hand unto it?  
The circumstance in the text of S. Mark, omitted by S. Matthew, followeth.    
Mark 7. VERSE 30. 
When she was come to her house, etc.  
CHrist doth not wholly and at once, heal this woman, but keeps some part of her health in his own hands: and it was, that the benefit of it might tarry longer in the memory, both of the one and other; from whence● gather that God will not give all his health and good together. 
Doct.  The Samaritane did not restore the wounded man before his departure, but left something to be done till his coming again, Luke 10.34.35. S. Paul prayed earnestly, and often against an old infirmity, which (yet) was not wholly removed, (though much amended) and continued with some prick of remembrance, 2 Cor. 12.7, 8, 9 jacob (also) had a worthy victory, yet with a remembrance in his thigh, Gen. 32, 28.31. 
Reasons.  The reasons: the first, it is for our greater good, and Gods greater glory: for our greater good; that we may not commit the sin, of the unthankful; which is to slight a benefit, when it comes easily, and at once: and for God's greater glory, that he may have more, (and longer) thankes. Now, God will have us to profit by his benefits as well as by his corrections; which is a benefit with a blessing. Secondly, the harder we come by a thing, the better we will regard it: and (here) if health, or liberty, or comfort, come by degrees, we will better respect them, than if they should come instantly, and at our first prayers: and God will not have any of his good gifts neglected:  
The use is for instruction, 
Use 1.  diverse ways; where first it teacheth, that God will have his goodness to tarry long in our memories; hereupon the Prophet summons his soul to this duty; praise the Lord O my soul, and forget not all his benefits, Psal. 103.2. He knew that God conferred them to be remembered, Psal. 111.4. and that the forgetting of them, was the next way to lose them, and him that gave them: for he said to Israel, that had forgotten, and was unthankful for so many deliverances; ye have forsaken me, and served other Gods: therefore I will deliver you no more, judg. 10.13. Secondly, this teacheth Christians to provide for the memorial of God's loving kindness, and of the mercies he hath showed them. So did Samuel, when he pitched that stone of helped between Mizpeh and Shen, 1. Sam. 7.12. God had wrought himself much in their many deliverances; and he called the name of the place, Eben-ezer, saying; hitherto the Lord hath helped us. David kept a daybook of God's goodness in the like kind, and filled his Register; that we may do as Samuel and David (too excellent leaders) did, we must (first) call God's benefits to our mind, and common with ourselves, when to do it, & wherein, Psal. 116.12. Secondly, we must set a fit price upon them, and thirdly, put them over to good use; for, practise (here) is the best memory, and they best remember God's kindness, that best v●e it; for the first, it was commended to the Church in a Psalm, or song; where the Lord would have the Israel of his favour to draw down the line of his praise, from the fathers to the children; and (therefore) often to speak of his marvelous works, Psal. 78.3, 4, from the youth of the Church to the age of it, this must be done, Psal. 129.1, 2. For the second; jacob confessing that he was less than any of God's mercies, or than all, Gen. 32.10. and David, when he said; who and I, or what fit subject for so worthy blessings, (such as there were spoken of,) 1. Chro. 29.14. did (both of them) set a good rate upon every mercy that came. And for the third, (which is the good use, and best memorial of every blessing,) it is our thankfulness for it: as, when God gives health after some long sickness, plenty after some great dearth, and peace after war; then to walk humbly, in these favours, with him, is to praise him for his mercies. Lastly, this teacheth us patience, when any affliction is long upon us: for, God excerciseth his best children, either with suspending his helps, or with helping them, but in some sort, and by degrees. Some break out, if they be not free from all troubles, & from all at once: but God's chidrens hold in, knowing that his method in curing of troubles, is to remove them; not as is most desired, but as is most fitting: & thus God, in pulling his Church out of Babylon, left them not without enemies, even in jerusalem, Nehem. 4.1, 2, 3, 4. therefore, God's children must not be too hasty, because they see not their hope where they look to receive it, but wait upon God, and hope in him, Psal. 37.7.  
The second use is for reproof of those who will be their own loaders in the carriage of their burdens, bearing as much, 
Use 2.  and as long as they think good, or, with jehorams Messenger, they will wait upon God no longer, 2 King. 6.33. What they ask; and all they desire they must presently have, or (like little children) they wax pettish, and nothing can please them: So the jews impatient of God's yoke, would needs make the reed of Aeg●pt their stay, jer. 43.3, 4.5, 6, 7. either God must hear them as they will, or they will be heard where they should not. And i● God will not answer Saul, the devil shall, 1 Sam. 28.6.14, 15. Many (at this day) fall into these p●euish fits, if God do not hear them as they would themselves: if in some sickness they be not made all whole, all's lost; and that little which is wanting doth more trouble them, than that which is restored doth give satisfaction: we read of no such repining in this woman, though when she came home, she found her daughter laid upon the bed: that is, not thoroughly well, but weakly so.  
The last use is for consolation. 
Use 3  In this woman, and in many of God's servants, we see, that God doth not presently, and at once take away all that troubles them, but at times, and at part: and (therefore) if the like befall us, (and why may it not?) we may say with S. Paul, that no temptation hath taken us, but what is common to man, 1 Cor. 10.13. and with S. Peter, that no strange thing hath happened to us, .1 Pet. 4.12. for the best of Saints have trodden the way of such sufferings: & if we have changes, they have complained of armies, or of a great muster of them, in their days, joh. 10.17. If God cast us into an ague, (that might cast us into hell,) & not suddenly pull us out of it, who may ever hold us in torments that shall never end, we are un reasonably cast down; where rather, and contrarily, we should be much comforted, that God doth judge us in a small ague, who might judge us in hell. If we feel but a little, who have deserved so much, how unthankful are we, if we cannot rejoice in a light and momentaine change? rather, let us raise our spirits, even in long troubles, (for what are they to the long time of eternity?) much more, in some reliks' of trouble, let us be so minded. If one forgive us the whole debt of some thousands, and put us to pay but a trifle (which we may easily do) would we not willingly pay that little? it is less that God puts us unto, in respect of the least sin: & here, the devil may not only, for a short time, be in us, but in us, & round about us for ever: and shall this trouble us, that (the Devil gone out) we are laid upon our beds?