THIS part of Scripture, beloued in our Sauiour Christ, declareth how our Sa­uiour Christ began to shew some bright beames of his grace vnto the Gentils▪ For although the full time were not yet come, that hee should shew himselfe openly, vnto the whole world, yet by this and such like examples, he would giue some fore-taste of his goodnes, which afterwards should be offered vniuer­sally. Euen as the Sunne before it ascend, in the morning, aboue the vpper face of the earth where wee dwell, yet casteth vp some beames of his light, whereby wee know that hee shall shortly arise: so our Sauiour Christ, by stretching forth some fruite of his grace vnto the Hea­then, would giue good hope of that common mercy, which, shortly after, was exhibited, both to the Iewes and the Gentiles indifferently. Which thing is both profita­ble and comfortable for vs that are of the Gentills to consider, that wee may know by what meanes, and de­grees, the Gospell, which is the power of God to salua­tion, was brought vnto vs.

There is also set forth in this Gospell a wonderfull commendation of a most strong and inuincible faith in a woman that was a Cananite, to set forth the great infide­lity and ingratitude of the Iewes, that were the chosen people of God; that by comparing them together, wee might vnderstand, how iustly the Iewes were depriued of the promised redemption, which so disdainfully they re­iected, it being offered, that the Heathen so willingly [Page 2] embraced when they heard of it. Which thing also wee may note in the occasion of his departure out of the land of Iewrie, into the parts of Tyre and Sidon, which the Euangelist describeth to bee this, in the beginning of this chapter. The Scribes and Pharisies that came from Ierusalem, picked a quarrell against him, because his dis­ciples did eate with vnwashed hands, whereby they trans­gressed the tradition of the Elders: our Sauiour Christ in defence of his Disciples, chargeth the Scribes and Pharises, which were so zealous to maintaine their owne ceremonies, that they were carelesse to breake the com­mandement of God. And so it commeth to passe alway, that they which are most earnest in vpholding and de­fending traditions, and ceremonies, inuented by man, are most forgetfull in keeping the commandements of God. But this is the iust iudgment of God▪ against those that inuent a new worship of their owne braine. That first they leese their labour, that so seeke to please God: and secondly, that they are depriued of all right vnderstanding, because they haue presumed to be wiser then God. And therefore our Sauiour Christ confu­teth them by the testimony of Esay, Isay. 29. where God com­plaineth, that the hypocriticall people came neere vnto him with their mouth, and honoured him with their lippes, but their heart was farre from him: and in vaine doe they worship me (saith God) while they teach doc­trine that are the precepts of men. Therefore I wil againe doe a maruellous worke in this people, euen a maruel­lous worke and a wonder: for the wisdome of their wise­men shall perish, and the vnderstanding of the prudent men shall be hid. And as the same Prophet threatneth in another place. Isay. 6. Their eyes shall bee blinded that they shall not see; their eares stopped that they shall not [Page 3] heare, their hearts made grosse that they shall not vn­derstand, least they see with their eyes and vnderstand with their hearts, and bee conuerted, and God should heale them. This got the high Priests, Scribes and Phari­siee, by multiplying their ceremonies, Leuit. 15. Num. 17. and namely ablu­tions and washings. It is true, that God in the law com­manded diuerse ablutions, and washings, which did ra­ther testifie their vncleanesse, then purge away their fil­thinesse: but they had added many others, as washing of cups and cruises, dishes and platters, brasen vessels and tables, and often washing of their hands before they did eate, and especially if they had come from the market, Mark. 7. they might not eate before they had washed their hands, which things they obserued, not as ciuill customes, per­taining to bodily cleanlinesse, but as religious ceremo­nies belonging to inward holynesse, and therefore our Sauiour Christ doth so sharply reprooue them. And least the simple mindes of his Disciples and other the good tractable people, should haue any more scruple of conscience in such vaine outward obseruations, he decla­reth, that true holynesse consisteth in no such matter: for that which entereth into the mouth defileth not the man, but those things that come out of the mouth, are they which defile a man. For such meates as are receaued into the mouth, they are carried into the stomacke, and from thence are cast into the draught, so that they come not neer the soule & spirit of a man: but those things that come out of the mouth (as euill deuises, whordoms, adul­teries, murthers, thefts, slāders, false-witnesse bearing, blas­phemies, & such other) they come from the hart & soule of man, & therfore they polute a man indeed. Wherefore when the proud & disdainfull Scribes and Pharisies were [Page 4] offended with his words, hee willed his Disciples to let them alone, as blind guides of the blind, and he himselfe departed from them into the coasts of Tyre and Sydon. His purpose was, according to the will of his man-hood, as Saint Marke declareth, Mark. 7. to haue beene secret, and not openly knowne. For although he was appointed of God to be the light of the Gentils, Luk. 2. and the glory of his people Israel: yet for as much as the due time was not yet come in which he should be shewed to the Gentils, before the resurrection, he was content in the person of the Media­tor, to keepe himselfe within the bounds of his calling: But hee could not bee hid altogether, because God had appointed this woman of Canaan to finde him out, which thing from Christ; by his diuine knowledge, could not be hidden. And heere the wonderfull secret of Gods Iudgment is to be considered: while he walked openly in the land of Iewry, amongst the chosen people, to whom he was promised, and allured all men to come vn­to him, he findeth but a few (in comparison of the mul­titude that with-stood him) which regarded to be perta­kers of his grace which hee offered: But so soone as hee steppeth out of Iewry, among the Gentils, desiring not to be knowne, hee is found out by a woman, which in a manner compelleth him to bestow his grace vpon her when he denieth it. The circumstances being weighed, and compared, with them from whom he came, doth set forth their blockish blindnesse, and also marueilously commend her inuincible faith. They were wise men, she was a simple woman: they were learned, she was igno­rant: they were Iewes, she was a Gentile: they were of the blessed seed of Abraham, she was of the cursed race of Canaan: they were of the chosen people of Israell, shee [Page 5] was of the excommunicate and cast-out people of the Cananits: they were brought vp in the knowledge of God, and his lawes, euen from their infancie, shee was brought vp in the superstitions of Idolatry: they were Doctors, and teachers of Gods people, shee had but small knowledge, as one that was an Heathen woman, and therefore might not come into the congregation where Gods people were taught. Yet they reiected Christ, when he was offered, shee followed Christ when hee departed from her: They were Infidels, she was faith­full, and endued with such faith as might bee a shame to all the Israelites, that began so long before her, and yet were left so farre behind her. For of her it might be said, which our Sauiour Christ speaketh of the faith of the Centurion: Verily I haue not found such faith in Israell. Math. 8. The Centurion was an Heathen man, a Romaine, a man of warre, that came to subdue the slauish nation of the Iewes, yet God gaue him so great faith, that hee excelled euen the Isralites themselues. And surely if the circum­stances of this poore womans faith be considered, it shall appeare farre more excellent then his. And especially if wee behold with what bitter temptations her faith was examined and tried, wee shall plainly confesse how farre it passed, for her faith was tried vnto the vttermost: And first with great and extreame aduersity: for her daughter was miserably tormented with a Diuell.

Good Lord! what a temptation was this to her that was of the cursed stock of the Cananites, which Gods people were commanded vtterly to destroy, and to make no league or couenant with them? then hauing newly forsaken the religion of her fore-fathers, and people where shee liued, and lately receiued the religion of the [Page 6] Iewes. What a great temptation (I say) was it to her, that her daughter should bee possessed with the diuell? shee might either haue thought that shee had made an euill change of her old religion, to bee thus welcomed by the diuell into a new religon: or else that God the au­thor of this religion, would not accept her to bee one of his worshippers, being a cursed Cananite, and therefore suffered the diuel to haue such power ouer her daughter, as that he did wholy possesse her, and miserably torment her. For of all aduersities that can be laid vpon a man, or woman, this goeth neerest, to make them thinke they are out of the fauour of God, to behold that they are giuen ouer as it were a prey into the diuels possession. The losse of children is one of the greatest griefes that can befall to louing Parents; but the death of children may be coun­ted an exceeding great benefit, in comparison of this to see them possessed and torne in peeces with Diuels. They that are dead are out of paine, but they that are thus pos­sessed seeme to be in paines of hell, euen while they liue. What might this poore woman thinke otherwise in this case, but that she had hell in her owne house, when shee had the Diuell tormenting her daughter at home, whom she loued best in the world? We see therefore how shee was tryed, first by this temptation: and experience tea­cheth vs, how many are offended and driuen backe with much lesse temptation then this, for if aduersity, or af­fliction follow their new conuersion, they waxe weary of their profession, & wish againe for the mery world which they enioyed, and the pleasant life which they passed in Idolatry, superstition, and ignorance of GOD: or else through infirmity and weakenesse of faith, they thinke that they are out of the fauour of God, that [Page 7] sendeth them such troubles, which were wont to liue in quiet. But this poore woman, neither misliketh her pro­fession, nor mistrusteth Gods mercy, for this most grie­uous Temptation: But contrari-wise by force of faith o­uercometh all difficulties: For whereas she was a Gentile, or as S. Marke calleth her a Greeke, Mark. 7. which in the phrase, of the scripture is all one, and that which is more a Cana­nite, whose auncesters being driuen out of the land of promise, fled into Syrophenicia, which country next ad­ioyneth vnto Iewry: yet all this did not let her but that she was perswaded that the Messias of the Iewes pertained also vnto her. And therefore vpon assurance of this faith shee is bould to come vnto Christ, and to make humble request vnto him for the reliefe of her misery.

But for as much as Christ had not yet preached amongst the Gentills, and moreouer had expresly commanded his Apostles that they should not goe into the way of the Gentills, Mat. 10. no not so much as into the Citties of the Sama­ritans, which partly professed the religion of the Iewes: it may be marueiled vpon what confidence she came so bouldly to our Sauiour Christ, and so importunatly de­sired grace of him, that shee would haue no nay, vntill she obtayned her request. We must needs acknowledge, Luk. 24. that as she was instructed in the law of God, so she tooke hould of the generall promises of God, set forth in the law and the Prophets, and in the Psalmes, on which her faith was so liuely grounded, that nothing in the world was able to remoue her from it. For as the hope of the promised redemption, was openly talked of among the Iewes, so the promises of God, concerning Christ their redeemer, were comonly knowne among them, as: Gen. 12. and 13. That all nations of the world should bee blessed in him: That [Page 8] whosoeuer calleth on the name of the Lord shall bee sa­ued. That he shall deliuer the poore, when he cryeth, the needy also, Ioel. 2. and him that hath no helpe. He shall be mer­cifull to the poore and needy, and shall preserue the soules of the poore, he shall redeeme their soules from deceipt and violence, Psal. 72. and deere shall their blood bee in his sight: That he that putteth his trust in him, shall not be confounded. Esay. 28. Vpon these and such like generall pro­mises of God, contained in the old Testament, her faith was builded, and founded, so stedfastly, that no storme of temptation was able to ouerthrow it. Which thing is very necessary for vs to consider, that when our faith shall be tried and examined, as this woman was, we may know how to withstand all the assaults of most grieuous temptations, as shee did. That the tryall of our faith which is much more pretious then gold that perisheth, 1. Pet. 1. (though it bee tryed by fire) might bee found vnto our praise, honor, and glory, at the appearing of our Lord Iesus Christ. Let vs therefore make much of the generall promises of God, let vs willingly embrace them, diligent­ly weigh them, and dayly remember them: for in them our faith being grounded, it shall stand like a most sure bulwarke, and inuincible fortresse, against any thing that shall assault our euerlasting saluation.

Vpon this boldnesse, and confidence, this wretched woman commeth vnto Christ. For thus her faith conclu­deth: seeing all nations of the world shall bee blessed in him, the very Cananits are not excluded. For although the Cananits were once cursed of God, aboue all other nations, yet by this blessed seed all curses should be taken away, seeing hee is not restrained to one nation, more then another, but is the cōmon blessing vnto all nations. [Page 9] And seeing he shall heare the poore that crye vnto him, and succour the needy that hath none other helper, hee must heare me also, being so poore a creature and help­lesse that cryeth vnto him. And for-asmuch as whoso­euer putteth his trust in him, shall not bee confounded, hee cannot refuse, my humble request, that repose my whole trust and confidence in him. Therefore shee is bold, with open mouth, to crie out vnto him. O Lord thou sonne of Dauid, haue mercy vpon mee.

These words are diligently to bee considered: First that through confidence of faith, although hee doe not call vnto her, yet shee cryeth after him. And the vehe­mencie of her request is expressed by the word of crying, that she doth not speake vnto him, but with open mouth shee crieth vnto him. For a strong faith sendeth forth earnest requests, as a feeble faith vttereth cold and for­mall prayers. And concerning the forme of her petition, it declareth that her faith was not a conceaued fantasie of her owne braine, but an assured perswasion out of the word of God. For seeing the Messiah was promised to be the sonne of Dauid, and that all felicity was promised in the kingdome of Dauid, according to the holy Oracle of God, she calleth Christ the sonne of Dauid. For shee had learned that God said of Messiah, 2. Sam. 17 figured in the person of Salomon, which was the sonne of Dauid, 1. Cor. 22 I will bee his Father, and hee shall bee my sonne. Shee had heard the Prophesie of Esay, Esay. 11. that God promised, that out of the old withered stumpe of Isay the father of Dauid, a rod should come forth, and a graffe should grow out of his roote: the spirit of the Lord shall rest vpon him, the spirit of knowledge and vnderstanding, &c. And that which Iere­my writeth of the righteous branche, Ier. 2 [...]. and 33. that God would [Page 10] raise vp vnto Dauid, which King should raigne and exe­cute iudgment, whose name should bee, The Lord our righteousnesse: Vpon these or such like places of Scrip­ture her faith was grounded, by which shee had learned to call him the sonne of Dauid, whereby shee declared that shee acknowledged him to bee the same which was described and set forth in the Scriptures, and that shee looked to obtaine at his hands those things which were promised of him in the Scriptures. In which it was pro­mised, that hee should heare the crie of the poore, when they made their humble supplication to him: that hee should succour the afflicted, who had none to helpe them: Isay. 22. that hee should take vpon him all our infirmities, and beare all our diseases: that hee should preach sight to the blinde, Math. 8. Luk. 4. Math. 11. limmes to the lame, life to the dead, and deliuerance to all that are afflicted.

This request of hers therefore being in the compasse of those things which were promised to bee granted by him; shee is bould to call and cry vnto him saying: O Lord, thou sonne of Dauid, haue mercy vpon mee, my daugh­ter is miserably tormented with a Diuell. And note that shee desireth him to bee mercifull vnto her, whereas her sute chiefly concerned her daughter. For not onely the naturall loue of her daughter made her to accompt the miseries of her child to bee her owne griefe, but also she acknowledgeth that God in plauging of her daughter, plagueth the mother also, and therefore shee desireth Christ to haue mercy, pitty, and compassion, of her selfe, as well as of her daughter.

And further note, that shee challengeth nothing by lesert, merite, or worthinesse, but onely of mercy, pitty, and compassion, saying: Haue mercy vpon me Lord, thou [Page 11] sonne of Dauid.

Hetherto yee haue heard how her faith was firmely fastened vpon the promises of God, and that shee en­dured the tryall of a mighty and strong temptation, her daughter beeing possessed with the Diuell, which was so farre off, that it could ouer-throw her faith, that rather it was an occasion whereby her faith was shewed to bee most inuincible, and set forth for one of the chiefest ex­amples of the greatest faith that euer was in the world. But there remaine yet more grieuous temptations, whereby her faith was tenne times more vehemently as­saulted then euer it was before. For it followeth in the text: And hee answered her not a word. This was a mar­uelous sore temptation, that he, in whom her whole trust was reposed, is so farre of from granting her petition, that hee seemeth to disdaine to make answer to her re­quest. That hee which calleth and allureth vnto him all other, refuseth so much as to speake to her. That hee which calleth and allureth vnto him all other, refuseth so much as to speake her. That he which offereth his helpe to them that seeke it not, will not heare her humble sute that doth so earnestly craue it. What might shee thinke, but that all her labour was lost, all her hope was in vaine, and all that euer shee heard of him was vntrue? Is this hee that is so courteous, and gentle to all them that require his helpe? Is this he that made a generall proclamation, saying; Come vnto mee all yee that labour, and are laden, Math▪ 28. and I will refresh you? Is this hee that neuer denyed his gratious fauour to any that desired the same? The other temptation, by the misery of her daughter, was very great, but this tryall by the silence of Christ, in whom onely shee hoped for helpe, was much greater.

[Page 12]And by this temptation also God trieth his seruants, that he doth not onely send them affliction and misery to mo­lest them, but often times also when they pray for helpe and deliuerance, he seemeth both deafe and dumbe, for as though he heard not their prayers, hee maketh no an­swer, but suffereth them to continue still in misery: not­withstanding that hee hath promised to heare their pray­ers when they call vnto him out of their troubles. And not this onely, but as hee dealeth heere with this woman whom he disdaineth to answer, so hee seemeth, not onely to refuse their prayers, but also insteed of helpe which they pray for, hee sendeth them greater troubles, against which they pray. Wee see how often the Prophet in the Psalmes complaineth, Psal. 22.10. & 13. Iob. 30. Exod. 5. that God is deafe, or dumbe, and hee heareth not his seruants which pray vnto him. So he encreased the calamities of the Isralites vnder Pharao, from that time that Moses and Aaron had put them to some comfort of deliuerance. So this poore woman no doubt reioyced not a little, when shee heard that Christ was come into those quarters: but when shee commeth vnto him, whom shee was glad that shee had found, shee findeth no comfort at all in him, but great discourage­ment and discomfort, if any thing could discourage a strong and liuely faith. Wee see therefore what a strong temptation her faith endured.

But it is maruell how shee could retaine such constan­cie of faith, when hee that is the onely author and fini­sher of our faith, Heb. 12. euen Iesus Christ, disdaineth to speake to her, in whose word all our hope and trust consisteth. But heere wee must vnderstand, that Christ by this his silence did not reiect her sute, but rather inflamed her with greater feruency to continue the same. For al­though [Page 13] he suppressed his audible voice for a time, yet in time of this silence he spake vnto her by two most effec­tuall kindes of speaking: First by his generall promises, contained in the Scriptures, which sounded so lowd con­tinually in the eares of her heart, that by them shee was assured that Christ called her vnto him, although by his temporall and perticular silence hee seemed to reiect her from him. Secondly, although he spake no word with his tongue, yet by his spirit he spake continually to her soule, setling and sealing the truth of Gods promises so sted­fastly in her heart, that she knew it was vnpossible for her to misse of his grace at the length, although for the time shee seemed to be refused of him. And so vndoubtedly Almighty God dealeth often-times, euen with his best beloued children, when he deferreth the answer of their request for a time, so that hee seemeth to hold his peace, notwithstanding that hee hath promised to answer them when they pray. In which perplexity they must remem­ber, that howsoeuer hee seemeth to keepe silence, by not granting their request, yet hee speaketh to them conti­nually in his promises contained in his holy word, by which they must bee assured that God will bee mercifull vnto them, albeit that hee with-hold his promised helpe for a season. So Christ at one time speaketh and holdeth his peace not to extinguish the faith of this Cananite, but rather to inflame her earnest affection in prayer, which thing we see tooke effect in her.

Then if so small light of knowledge, as was possible to be in her, according to the state of the time, and her own condition, wrought such constancie of faith: if so little seed of doctrine, brought forth such aboundant fruite: what shame is it for vs in so cleare light of the Gospell, [Page 14] not to see with the eyes of our faith, the vnmooueable and vnchangeable truth and certainty of Gods promises, 1. Pet. 1. and hauing receiued such aboundance of the immortall seed, to bring forth so small fruite, that wee are discoura­ged to continue our prayers, if we find not present helpe as soone as wee begin to pray: And that wee doubt in our hearts of the truth of Gods promises, because wee feele not the execution and fulfilling of them, euen at such time as we would appoint our selues. Not remem­bring, that he which hath promised to heare vs when we pray, hath commanded vs to bee importunate in prayer. And hath set before vs the example of the poore wid­dow to bee followed, which hauing a matter to be heard before a wicked Iudge, Luk. 18. that feared neither God nor man, yet at the length obtained iustice at his hands through her importunity. And shall not God much rather deli­uer his Elect that crye vnto him day and night, whom hee hath promised to heare and helpe? If therefore wee bee not heard at the first, wee must not therefore giue ouer praying, but rather increase in study and zeale of prayer, knowing that it is Gods pleasure in such a case to bee ouer-come by importunate sute. For if the thing wee pray for bee within the compasse of those things which hee hath promised to grant, hee can no more deny our request, then hee can deny himselfe, if wee continue in prayer.

But flesh and bloud will heere obiect to weaken our faith: What comfort haue I to pray, when I shall bee heard I cannot tell when? For I haue prayed long, and find no release of my troubles, but rather increase, and while he deferrth his helpe (I know not for what cause) so long, in the meane time I shall perish. I were better [Page 15] therefore to see if I can finde any comfort else where, for none I finde in him. For answer, wee must consider thus much, that if wee looke to obtaine any helpe at Gods hands by our prayers, wee must giue God this ho­nour, that hee knoweth better then wee our selues, both what is meete for vs, and also at what time it is best to bestow it vpon vs. For hee which knoweth all things, knoweth when it is most conuenient, both for his glory, and for our profit, to grant vs that which wee pray for. And there is no louing child of God (if these two might bee seperated) but would preferre the glory of God, be­fore his owne profit. And there is no wise man that will take vpon him to know better when his profit is to bee procured, then God, who is the onely wisdome himselfe. But seeing these two things are alwayes linked toge­ther, namely the glory of God, and our saluation, wee need no more to doubt, that God will bee lesse carefull for our saluation, then hee is zealous for his owne glory. Therefore it is a vaine obiection, and suppo­seth a meere impossibillity, that wee should perish be­fore hee send his deliuerance. For God can no more for­get our deliuerance in due time, then hee can deface his owne glory.

And touching the meane time, in which he suffereth vs to be afflicted, that all shall turne to our euerlasting com­fort, for therby he trieth our faith, patience, obedience, & other vertues. And the triall of our faith as S. Peter saith, 1. Pet. 1. being much more pretious then gold, which is tryed in the fire & yet perisheth, shal be foūd to our praise, honor and glory, at the appearing of our Lord Iesus Christ. And least wee should doubt to faint in trouble, we are taught that God is faithfull, 2. Cor. 10. and will not suffer vs to be tempted [Page 16] aboue our strength, but in all perplexities and most des­perate cases, will open a way how we shall auoide them. For as hee sendeth vs affliction, and temptation, with the one hand, so hee will send vs strength and comfort with the other hand. And this was liuely figured in the wrest­ling of God with Iacob: Gen. 23. where the Lord by wrestling and striuing with him, seemed to fight with him with one hand, and by giuing him strength, not onely to abide temptations and afflictions, but also to preuaile and ouer-come them, hee declared that hee did sustaine him with the other hand.

Let vs not therefore be discomforted, if God himselfe seeme to wrestle with vs, and to fight against vs, by send­ing vs great troubles and temptations, for his purpose is in this most noble combate, both to giue vs strength to ouer-come, and also the praise of the victory, as Saint Pe­ter testifieth in the place euen now alledged. Such a noble champion was this simple woman, that by faith conten­ded euen with Christ himselfe, and in the end obtained the victory. Declaring thereby that although shee were a cursed Cananite, according to the flesh, yet shee was a true Israelite by faith, which preuailed euen with God himselfe. Such and so wonderfull are the workes of God, that when all the glory of our saluation is properly his owne, yet hee vouchsafeth to giue vs such strength of faith, that thereby we are receiued into part of that praise which is due vnto him, but yet so that all the glory re­doundeth againe from vs, vnto him onely, to whom pro­perly it belongeth.

Well, hetherto we haue heard that our Sauiour Christ refused to speake one word with his mouth, and yet in­wardly hee spake by his spirit to her minde: It followeth [Page 17] now in the text, That his Disciples came vnto him, and be­sought him, saying: Send her away, for shee cryeth after vs. Heere his Disciples doe not entreate him to shew her any fauour, but onely to dispatch her either one way or other, because shee made such a bawling and crying after them, that they were ashamed to heare her. And herein, as in many other things reueiled in the history of the Gospell, they take vpon them to be wiser then their mai­ster. For if he had thought it conuenient, he would haue dispatched her sooner, for he heard her importunate out­cries, as well as they, but hee respected an other matter which they could not conceaue. It were best therfore for men to let God alone with his owne affaires, and not to presume to giue him counsell what hee hath to doe, but rather to looke what he cōmandeth them to do, & there­in to occupy their heads and their hands. But such curio­sitie raigneth in many mens mindes, that they had rather take vpon them to teach God how hee should gouerne the world, then submit themselues quietly to obey his commandements.

But the Papists are heere to be pittied, that for lack of better arguments, to prooue the inuocation of Saints, are faine to abuse this place of the Apostles request to haue this woman dispatched: But alas! with what coulor or likelihood of reason? for first this woman desireth none of them all to be her spoaksman, but crieth vnto the maister himselfe. O Lord thou Sonne of Dauid, haue mercy vpon me. Secondly, they make no intercession for her, but onely desire that she might be sent away, because she troubled them. But whether she obtained her request or no, all was one to them, so they might be rid of the exclamation and out-cry that shee made after them, to cause all the world [Page 18] to wonder at them. Thirdly Christ graunted nothing at their request, but rather flatly denieth that hee will haue any thing to doe with her. Fourthly if shee had prayed to them, and they made intercession for her and obtay­ned their desire: yet there is great difference betweene praying to them that are dead, and praying to them that are aliue. And therefore it is maruell what they meane to gather an argument for the inuocation of dead Saints out of this place, where neither the woman prayeth to the Apostles, nor the Apostles pray for her, nor Christ graunteth any thing at their request, and besides all this the Apostles were not dead but aliue, they should haue small comfort I trow in this example: yet such, for all the world, be the rest of their arguments; The Virgin Mary prayed for the Bridgrome when shee sayd, Ioh [...]. 2 They haue no wine: If this was a request, what was her aunswer, woman what haue I to doe with thee? Luk. 11. But aboue the rest they haue one notable example of the rich man, that being in the torments of hell, prayed vnto Abraham. No doubt a wor­thy example for vs to follow, that of a damned spirit in Hell we must learne to make our prayers vnto Saints in Heauen. By such authority the doctrine of Diuells may well bee established: but the children of God are taught an other forme of prayer by their Heauenly-Schoole Maister. But what remedy found the rich man by pray­ing to Abraham, that we might bee encouraged by his example to Pray to Saints? Hee made two requests, and neither of them both was graunted. Alas! what comfort should any man take by these examples to pray to dead Saints? and yet these be the best reasons they haue out of the Scripture: sure it is a pittifull case, that men will leaue God, who hath comanded vs to call vpon him, and [Page 19] promised to heare vs: to call vpon dead men, to whom we haue no commandement, nor example of any godly per­son, to pray, neither haue they made any promise: neither if they had made any promise, were they able to performe it. But let vs leaue the Papists with their wofull argu­ments, and returne to the Apostles in their request made vnto Christ, Dismisse her (say they) for she crieth after vs. By these words we may easily perceiue, how importunat­ly she continued her sute, although he held his peace, & answered her not one word: for still shee cryed and was nothing discouraged, wherby we see that this first repulse did so little diminish her desire, that it kindled it more & more. And so doth God often-times in suspending and deferring the answer and effect of our praiers, prouoke vs most earnestly to pray: both that we may know of whom we haue receiued a benefit, and that wee may the more esteeme it when we haue it, and so render worthy thankes to him that is the author of it. For such is our malignity, that if we be preuented with Gods benifits (as often-times wee are) or else obtaine them immediatly vpon our re­quest, we forget that we receiued them of God, and so be­come vnthankfull for them. Also wee doe not greatly esteeme those things which wee haue not long wanted, nor much desired, whereby, as for small benefits and not great gifts we render slender thankes to God. Therefore God in great wisdom prolongeth sometimes the perfor­mance of his promised benifits, that men might acknow­ledge of whom they obtaine thē, worthily esteeme them, thankfully receiue them, and profitably imploy them.

But now let vs see what answer our Sauiour Christ ma­keth to the request of his disciples: I am not sent (saith he) but vnto the lost sheep of the house of Israel. An vncomfor­table answer doubtlesse to the poore woman, wherby he [Page 20] pronounceth, that he hath no commission of God, to do any thing for her, in as much as his vocation extended onely to the Israelites, and shee was one of the Gentils, and a Cananite. It was a great temptation vnto her be­fore, that he in whom all health is promised, and which willingly offered himselfe to all other, and by his comfor­table voice, did call all that are oppressed vnto him, kept silence to her alone, and beeing so earnestly intreated to extend his fauour towards her, yet answereth her not one word: but it is ten times greater, that now when hee is vrged by his Disciples to speake, hee seemeth to put her out of all hope and comfort, because he was not sent but vnto the lost sheep of the house of Israel, of which num­ber she was none, and therefore might not looke for any fauour at his hands. And this answer which hee maketh, was not a pretended answer to serue for the time, but it was most true indeed. For although he was not sent on­ly to the Iewes, yet was he sent first vnto the Iewes: And that wall of seperation, which deuided the Iewes from the Gentils, Ephe. 2. was not broken downe before the resurrecti­on of Christ. And therfore in the tenth of this Gospel, he forbad his Disciples to goe into the way of the Gentils, nor the citties of the Samaritans, but go rather (saith he) vnto the lost sheepe of the house of Israell: Euen so hee saith now truly, I am not sent but vnto the lost sheepe of the house of Israel. Math. 10.

First therefore let vs consider the sence of these words, and afterward the waight of the temptation. Therefore, that he saith he was not sent, he meaneth not that he was not sent at all, but that as yet it pertained not to his vo­cation to call the Gentils, but the Iewes only. For that he was also sent vnto the Gentils appeareth plainly by the [Page 21] word of God in the Prophet Esay, where the Lord speak­eth vnto our Sauiour Christ in the person of a Mediator. It is a small thing that thou shouldest be my seruant, Isay. 45. to raise vp the tribes of Iacob, and the desolations of Israell: I will also giue thee for a light vnto the Gentiles, that thou maist bee my saluation vnto the ends of the world. Where-vnto the Prophet Simeon agreeth in his Canticle, saying: Luke 2. Mine eyes haue seene thy saluation, which thou hast prepared be­fore the face of all people, to bee a light to lighten the Gen­tils, and to bee the glory of thy people Israell. These words of his therefore must bee vnderstood of that present time in which hee spake them. For as then hee was not sent vnto the Gentils, but vnto the lost sheepe onely of the house of Israell.

By the lost sheepe of the house of Israel, hee meaneth not the Elect onely, but all the whole nation of the Iewes, with whom God made the Couenant, and vnto whom the redemption was promised, for vnto them all it was first offered: which because it was of them refu­sed, it was afterward made common vnto the Gentils. For our Sauiour Christ acknowledgeth, a little before his passion, that hee hath other sheepe which were not of the Iewish fold, whom hee must bring home, that there may bee one fould, as there is but one Pastor. Ioh. 10. And in that most earnest, and harty Prayer, which hee made immediatly before his death, wherein hee com­mendeth to GOD the preseruation of his Disciples, whom hee sent to conuert the whole world, hee pray­eth generally for his whole Church, collected both of the Iewes and the Gentils, saying. I pray not only for these, but for all them that shall beleeue in me through their prea­ching, that they all may bee one, Ioh, 17 euen as thou father art in [Page 22] mee, and I in thee, that they also may bee one in vs, that the world may know that thou hast sent mee. So that the Is­raelites haue now no priuiledge nor prerogatiue aboue the Gentiles. For in Christ Iesu there is neither Iew nor Gentile, Gal. 3. for Christ is now as common vnto the Gen­tiles, as before he was proper to the Iewes. Then seeing wee bee grafted into the body of Israell, this saying is as comfortable to vs, as it was vncomfortable to this poore woman. For Christ can now make no more excuse by his vocation, for we are al the Israel of God, though som­times we were Gentiles, now wee are Cittizens with the Saints, and of the houshold of God, though some-time we were strangers from the common wealth of Israell, and forreners from the couenants of promise. But this especially is worthy to be considered, that Christ calleth them the lost sheepe vnto whom he was sent: In which saying we haue two things to be obserued: First, that we must acknowledge that wee are all lost, or else Christ hath nothing to doe with vs, wee must euery one con­fesse with the Psalmist, That I haue wandered like a lost sheepe, Psal. 119. O seeke thou thy seruant. They therefore that are proud in opinion of their owne good workes, and thinke to be saued by their deserts, are not for Christ to meddle withall, for he is sent but vnto the lost sheep of the house of Israel, or as he sayd vnto the Pharisies, The whole haue no neede of the Phisition, Math. 9. but the sicke. First therefore we must acknowledge that wee are altogether cast away, and that wee haue no more witte nor power to returne or saue our selues, then hath a sheepe that is wandring in the wildernesse among the Wolues, Beares, and Li­ons. Secondly, if wee confesse and finde our selues to bee such, then are wee heere comforted, that Christ is [Page 23] properly appointed of God to saue the lost sheep of the house of Israel: like as he saith in an other place; The sonne of man is come to saue that which was lost. And in S. Lukes Gospell, concerning the conuersion of Zacheus: The sonne of man is come to seeke and saue that which was lost. Math. 18. Therefore it ought to bee no discomfort to vs, to con­fesse that wee are vtterly lost, seeing thereby wee are assured that wee appertaine vnto Christ, who came of purpose to seeke and to saue that which was lost. O the wonderfull wisdome, power, and mercy of God, shewed vs in Christ, that euen then when wee feele our selues lost, wee are found: when wee see our selues de­stroyed, wee are saued: when wee heare our selues condemned, wee are iustified onely in beleeuing these wordes: The Sonne of man is come to saue that which was lost!

Let vs therefore with inuincible courage of faith, take hold of these generall promises of GOD, and apply them vnto our selues, as this poore woman did, and wee shall finde it to bee true, which our Sauiour Christ saith vnto vs: Math. 17. Mar. 9, & 11 There is nothing vnpossible vnto him that beleeueth.

Let vs now consider the waight of this temptation, how heauie it was for the woman to beare this answer: that where as shee did repose her whole confidence in him, he affirmed that he hath nothing to do with her, because he was not sent, but vnto the lost sheepe of the house of Is­raell. Of all other temptations it is the forest, when the word of God seemeth to bee contrary to our hope. As when God commanded Abraham to kil his sonne Isaac, in whom his hope was that the promise should be fulfilled, as God himselfe had said. In Isaac shall thy seed be called, Gen. 22 [Page 24] and my couenant will I establish with Isaac. Gen. 21 12

After the same manner it is here with this poore Ca­nanite, for euen by the word of Christ, in whome shee trusted for grace according to the promises of God, con­cerning him, shee is excluded from grace, because she is a Gentile, and none of the lost sheep of the house of Israel, to whome onely, and not to the Gentiles, at that time, he was sent to offer grace. What could be said more to dis­courage her, then to tell her that the promised redempti­on pertayned not to her? Againe who could haue beene chosē out of all the world to put her so much out of com­fort as Christ him-selfe? For if an Angell or Arch-angell had come from Heauen, and tould her that Christ would not accept her petition, & bestow his grace vpon her, she might easily haue reiected him, because her faith was grounded vpon the word of God; against which, if any Angell should speake, we may hould him accursed. But when the sonne of God him-selfe, euen the promised Mes­sias, in his owne person, and by his owne word, which is the same truth in which the Oracles of the Prophets were deliuered, when him-selfe refuseth her request, and deni­eth his grace to her, how can shee retayne any hope, but that her faith is quite ouer-come and all comfort taken a­way from her: And yet so mighty, and strong, was the fortresse of her faith, that this most bitter assault preuailed not to ouerthrow it. For as though shee had felt no dis­comfort at all by this his aunswer, shee approcheth neere vnto him, and falling downe before him, shee continueth her humble sute saying, Lord helpe me.

And here wee may see how much true faith differeth from proud presumption: yea wee may playnly perceaue that true faith is alway ioyned with great humility. The [Page 25] Papists call the assured confidence in Gods mercy, by the odious name of Presumption, but rather we may iustly call the proud perswasion that they haue of their owne merits and deserts by the right name of Presumption. For who so trusteth most in God, hath least opinion of his owne worthinesse; as we may plainly see in this example of the Cananitish woman, who as she had most certaine perswasion & assurance of helpe in the mercy of God, so had she no presumption at all in her own worthinesse, & that she declareth plainly, by her humble submissiō: ther­fore shee falleth downe at his feete, most lowly beseech­ing him to be good vnto her, and to succour her. Wher­by she testifieth, that she requireth nothing of duty, in re­spect of her owne worthinesse, but onely of fauour and mercy, in respect of Gods promises. Woe be therefore vnto the Papists, that call true humility, presumption, and contrariwise, pride they terme humility.

But heere wee may well doubt how the faith of this woman should bee so highly commended, when it see­meth to presume against the word of God, whereas true faith is alway grounded vpon the word of God. And secondly, seeing all the promises of God, are Yea and Amen in Christ, and be stedfast and established in Christ only: when shee heareth by Christs owne mouth, Ephe, 2, that the promised redemption pertaineth not to her, how can shee continue her confidence in him? I answer, that first her faith was grounded vpon the word of God, which because she knew most certainly to be an vndoub­ted truth, she will not be brought from that by any thing that may seeme contrary vnto it. And whatsoeuer shee heareth of Christ, although shee doe acknowledge it to bee true, yet shee is perswaded, that it is so true, that [Page 26] it taketh not away the truth of Gods former promises And seeing Gods general promises did appertaine to her that did beleeue them, she retaineth hope against al hope. And as Abraham beleeued that God would raise vp Isaac from death to life, to fulfill his promise, and therefore doubted not to obay the commandement of God in sa­crificing him: so this woman doubted not but God must needs find a meanes whereby his promises might be veri­fied to her howsoeuer Christ was not sent but to the lost sheepe of the house of Israell. And therefore as she doth not reason nor dispute against the word of God, so she doth still simply continue her sute and faith Lord helpe me. All which importeth as much as if she had said: Although thou art not sent to offer thy grace vnto the Gentiles, but vnto the Iewes onely, yet in as much as God hath promi­sed that whosoeuer putteth his trust in thee shall not bee confounded, Isay. 28. and I am one of those that put my trust in thee, thou canst not send mee away confounded, and therefore helpe mee, for Gods promise must needs bee true.

Let vs learne heere so firmely to hould the generall principles of our saluation that wee admit nothing that may seeme contrary vnto them, for of this we may bee as­sured, that howsoeuer any thing may seeme contrary vnto them, yet from God proceedeth nothing, either in word or deed that is contrary. And as for all the crea­tures of the world beside, if they should oppose and set them-selues against them, they are not able to preuaile. Therefore Saint Paul saith with great confidence. I am perswaded that neither death nor life, Rom. 8. neither Angels, nor principallities, nor powers, nor things present, nor things to come, nether height, nor depth, nor any creature can seperate [Page 27] vs from the loue of God, which is in Christ Iesus our Lord. For if God be on our side who can be against vs? or if any be against vs, how can they be able to hurt vs? But if God himselfe seeme to be against vs, whome haue wee then to comfort vs? For the Iustice of God pronounceth Dam­nation to all that transgres his law. But for asmuch as God of his infinite mercy hath promised saluation to all pe­nitent sinners, he hath found a meane, by which both his Iustice is satisfied, and yet no penitent sinner that belee­ueth his promise shall be damned.

This onely meane is Christ our Sauiour, who by his obedience hath throughly satisfied for all our disobedi­ence and transgression, as many as beleeue to haue re­mission of our sinnes by him Seeing therefore wee haue not onely the generall promises of God contayned in the ould Testament, but also the full execution, performance and establishment of them in Christ: what shame is it for vs to bee found inferior in faith to this Cananitish wo­man which had no more but the first: where-vnto neuer­thelesse she cleaued so fast, that by no meanes she would be drawne from them. And surely euen the very generall promises of God are sufficient, that our faith being buil­ded vpon them should neuer be remooued, for by them God hath so bound him-selfe vnto vs, that by no meanes he can reuoke his promised saluation. And yet for more confirmation, and to take a way all scruple of doubt and wauering as the Apostle saith to the Hebrewes, he hath established them with an oth, that by two things immu­table (in which it is imposible that God should lie) wee might haue consolation and comfort, as many as flee for refuge to take hold of the hope that is propounded & set forth vnto vs. Therfore the anker of our faith hath two [Page 28] most vnchangeable holds, namely the promise of God, and the oth of God: in both which it is impossible that God should lye. For as it is impossible that God should lye when he simply affirmeth, so is it more impossible (if there may be degrees in impossibilities) that God should lye when hee sweareth. And as it is impossible that God should lye, or bee forsworne: so is it impossible that any man or woman, which taketh hold of Gods promises by faith, should misse the performance of them, what­soeuer seemeth to bee lets or impediments vnto them. For there can bee no lette or impediment so great, as should bee able to compell God to lying or periurie, which bee as great impossibilities as can be thought of. For if the generall, or vniuersall promises of God should not bee granted to any one person, that embra­ceth them by faith God should bee no more true of his word and his oth: which is as impossible, as that God should be no more God. For example, seeing God hath said: Whosoeuer calleth vpon the name of the Lord, shall be saued: Ioel. 2. If I poore wretch, embracing this promise of God by faith, doe call vpon the name of the Lord, what­soeuer lets or impediments be in the way, it is impossible but that I shall bee saued. Therefore if all the Angels in heauen should tell me on their owne credit, or as it were by Gods cōmandement, that I should be damned, I must hold them all accursed, rather then to grant that God should be a lyar, or periured person. And forasmuch as Christ hath said: Whosoeuer beleeueth, and is baptised, shall be saued: if I being Baptised into the name of Christ, re­pose my whole trust & confidence in him: whatsoeuer can be obiected against me, I must of necessity be saued. For neither the iustice of the law, nor the guiltines of my sin, [Page 29] nor the accusation of the Diuell, nor witnes of myne owne conscience shalbee able to condemne me, so long as I depend vpon the promise of God For there is now no condemnation to them that are in Chrst Iesu, Rom. 8. For whatso­euer can bee obiected out of the word of God howsoeuer contrary at the first sight it may seeme to be, yet it is not indeed directly contrary to these and such like generall promises. As these saying: They that are in Christ, walke not after the flesh but after the spirit: Rom. 8, If Christ be in you the body is dead vnto sinne: they that are Christs haue crusi­fied the flesh, with the lusts and Concupiscences thereof. Gal. 5. It is manifest that these and such like places are not to be vn­derstood of perfect innocency free from all sinne, but only of such innocency, as is but inchoated and begun in this life, and made perfect in the life to come. Therfore if thou feelest in thy selfe, with thy faith in God, an ha­tred of sinne, and a desire of righteousnesse, which refrai­neth thee from much wickednesse, and stirreth thee vp to some workes of vertue, although there remaine in thee the relicks of sinne, yea a lust vnto sinne, contrary to the spirit of God, which also breaketh out some-times into actuall sinne: yet by the spirit of Christ that dwelleth in thee, thy body is dead vnto sinne; thou hast crucified the flesh with the lusts and concupiscences thereof, thou wal­kest in the spirit and not in the flesh, and therefore accor­ding to Gods promise, thou shalt bee saued through thy faith: For thy sinnes and infirmities shall not be imputed vnto thee, Rom. 4. but the righteousnesse of Christ shall be impu­ted to thee by faith.

Let vs threfore admitte nothing that may seeme con­trary to our assured confidece which is grounded vpon the word of God: for in the word of God there is no­thing [Page 30] contrary to it, and whatsoeuer else doth withstand it is of no force to ouercome it. For Heauen and Earth shall passe, Math. 34. but the word of God shall not passe. But let vs follow the faith of this woman, which though she had neuer so many repulses, yet would she neuer bee driuen a­way vntill she had obtayned her request; still crying Lord helpe me, as though she would say: Thou maist well defer thy helpe, but thou canst not deny it me, yet see what an­swer Christ maketh vnto her: It is not good saith hee, to take the childrens bread and cast it to the whelps, what an hard and vncurteous answer is this, not only to deny her humble request, but also to accompt her no better then a dog, and to tell her that it is no more reason that shee should obtayne her sute, then that bread should be taken from childrens mouthes, and giuen to a dog.

What a great temptation was this? that he which one­ly hath the bread of life, to bestow vpon all that hee will, doth count her no more worthy to haue part of it, then a Dogge to eate that which is prouided for the Sonnes of God, for seeing that God made a couenant with Abra­ham, and his seed, they onely were the sonnes of God and therefore those speciall graces and gifts of God that were appointed for them, were so proper vnto them, as whosoeuer should make them common to the Gentiles should abollish the couenant of God. Christ therefore with all his benifits, was the bread appointed to feed the holy children of God, which at that time were the Iewes onely. All other Nations of the world were but profane dogs, and therefore not worthy to bee fed with that holy bread, which was ordayned for Gods owne children. Therefore this Heathen woman presuming to leape vp­on the table of Gods children, like an vnmannerly cur, [Page 31] deserued euen like a cur-dogge to bee beaten downe and whipped out of the house, rather then that the chil­drens bread should be taken from them and cast vnto her: for so much is implyed in the words of Christ, for at it were not meete for him to take the childrens bread, and cast it to dogs, so she like an importunate dog, ready to pull it out of their mouthes deserued great punish­ment. Alas poore woman! how should shee avoide this temptation? And yet by force of faith she found meanes how to withstand this most eger assault, and in the end to obtaine the victory. But here to beate downe the pride of the flesh, we are taught what wee are all by nature, and without Christ euen no better then cur-dogges: For this which Christ saith of dogs, is ment of all the Gentiles and heathen people, as we are all, Emperours, Kings Noble­men, Gentlemen, Wisemen, Valiant-men, Rich-men, Poore-men, all dogs without Christ, for although man by his first creation was the most excellent of all creatures in the world, and indeed the sonne of God, yet by his fall and transgression, hee is become the basest and the vilest and no better then a dogge, except hee bee raised vp and restored by the benifit of our onely Sauiour Iesus Christ. By this we see what merit or worthinesse we haue to plead before God, and likewise what cause we haue to be proud among men, which thing if all men would consider, that by kind without Christ, they are no better then dogs, they would learne to make lesse of their painted sheathes, and more to esteeme the benifit of Christ, by which they ex­cell, if they finde themselues to bee better by grace, then they are by nature.

But to returne to this poore woman, although she bee called and accompted of Christ no better then a dog, and [Page 32] that she willingly confesseth: yet shee will not therefore giue ouer her sute, because her faith could not bee ouer­throwne by this assault, for of faith proceedeth inuocati­and earnest calling for Gods helpe and saluation. For although the aunswer of Christ seemeth to take away all hope from the Gentiles, Rom. 10▪ yet because shee knew that hee was promised also to the Gentiles, she is certainly perswa­ded that this promise must take effect, and that doth Christ himselfe partly signifie by these words, which are rehear­sed by S. Marke. Marke. 7. Let the Children be first satisfied. Where­by hee sheweth that the first place was for the Iewes, which then were the children of God; but this helpeth not her, because the time was not yet come in which the Gentiles also should bee made the children of God. And therefore shee fleeth to another refuge; and thus shee an­swereth: Ye Lord, but yet the whelpes eate of the Crums that fall from their Lords table.

First by this answeare it appeareth how much the cer­tainty of faith doth differ from vaine foolish importuni­ty of ignorant persons, which will be answered by no rea­son, and yet haue no reason to continue their sute, for this woman doth not here directly contrary the words of Christ, but sheweth how the word of Christ may be true, and yet she obtained her request also. Therefore where­as he had first said she was a dog, she willingly confesseth it, that she was no better then a dog, it is true Lord saith shee I am no better. Secondly whereas hee had said. It is not good to take the Childrens bread, and cast it to dogs, she confesseth that also, saying, yea Lord it is true, neither will I presume further then the place of a dog, and that is vnder the table. For although it is not conuenient that dogs should bee equall with their Maister at the table yet [Page 33] they are allowed to waite vnder the table, and to licke vp some few crummes that fall from their maisters. I know Gods children are so liberally and plentifully feasted at Gods table, that some litle crums may fal from them, and they haue enough to satisfie them. No man in the world could deuise a more proper answer to auoid the obiectiō of Christ: for although the grace of God was peculiar vn­to the nation of the Iewes, yet it was neuer so scantly and pinchingly powred vpon them, but that some droppes might ouerflow vnto the Gentils. And althogh the bread was prepared according to Gods dispensation onely for the children, yet it could not so sparingly be parted amōg them, but some crums might fall from their table vnto the dogs that lay vnder and waited for them. For Naaman the Syrian, the woman of Samaria, the Centurion, & some such other, were refreshed with some crums, that fel from the table of the children of God the Israelites, euen at such time when God was knowne only in Iury, and Christ was proper vnto the Iewes. She granteth therfore, that Christ may fulfill the office whereunto hee was called of God, namely, to satisfie the Iewes, with the bread ordained for them, and yet let some crums or chippings of the same fall downe to refresh her a poore whelpe, that lay vnder the table. Here also we may note the true humility, that followeth this certaine perswasion, of Gods mercy. This woman confesseth her selfe to bee no better then a dog, and yet she trusteth in the mercy of God. By this place also wee may perceiue what horrible punishment the Iewes deserued at Gods hand, which either negligently or disdainfully loathed those dainties of Gods table offe­red vnto them, which other poore wretches so greedily desired, & could be content euen with the crums that fell from their table.

[Page 34]And we our selues also haue two matters heere to consi­der: first the vnspeakable goodnesse of God, which of cur-dogs hath made vs his owne children by adoption: & of such as had no place in the house of God, but of great­est fauour to lie vnder the table of his children, hauing conuerted vs from dogs into his children, hath aduanced vs to sit at his own high table with his children, euen with Abraham, Isaak and Iacob, as he saith in the Gospel: Many shal come from all partes of the world and sit downe with Abraham, Mat. 8 Isaak and Iacob in the Kingdome of heauen, when the children of the Kingdome shalbe cast out into vt­ter darknesse where shalbe weeping and gnashing of teeth. The second thing that wee haue here to consider is, that we beeing turned from dogges into Gods children, doe not retaine still the nature of dogges, 2. Pet. 2 that is to returne againe to their filthie vomite, which they haue once cast out: that beeing extolled to such dignity that wee are made pertakers of Gods heauenly table, wee doe not behaue our selues vnreuerently, vnthankefully, vnholi­ly, but as it becometh the children of God, the table of God, the presence of God, with al reuerence, obedience, and thankefulnesse, to expresse the nature of Gods chil­dren, Mat: 22 vnto which honor we are all called. Yea know the punishment of him which presumed to sit downe at the mariage feast without his wedding garment, he was pul­led out by the eares, & thrust into vtter darknesse, where shal be weeping and gnashing of teeth. And the same pe­nalty remaineth to al hipocrits, which intruding thēselues into the church of God neuer care for repentance, new­nesse of life, holinesse & righteousnesse, whervnto we are called of God, and not to vncleanesse and filthinesse. Re­member 1. Thes: 4 that which was read in the first lesson this day at [Page 35] morning prayer concerning Esau, Gen. 25. who because hee was a prophane fellow, that made no more accompt of his birth-right (in which was included all the hope of the Church) but that he sold it for one messe of pottage, as the Apostle sayth to the Hebrewes, he was afterward de­priued of the blessing, and could not be restored vnto it, Gen. 27. [...]eb. 12. although hee sought it with teares. Remember also the Iewes, who beeing counted the children of God, for the Couenants that God made with their Fathers, because they did obstinately refuse the grace, when it was offered, and would not beleeue the promise, when it was exhibited, they are broken off from the stocke of Israell, and we that were strangers and branches of the wild O­liue by kind, are grafted into the tree by faith: But so, that if wee fall from faith, Rom. 11. (as Saint Paul sayth) God shall no more spare vs then he did spare them: yea, we shalbe bro­ken off, and they graffed in againe: for God is able to graffe them in againe. Let vs therfore continue in faith, and shew foorth the fruits of faith; for by the fruites the tree shall be knowne.

Hitherto we haue heard how the faith of this woman hath bin tryed to the vttermost, which hauing three re­pulses euen of Christ himselfe, yet ceaseth not to put her trust in him: now let vs see what successe shee had in the end. Although she had neuer so many repulses and dis­couragements, yet because she continued still constant & vnmoueable in faith, she departed not away confoun­ded. She obtained her request, shee inioyed the promise, that whosoeuer putteth their trust in him, should not be confounded. Let vs therefore with inuincible courage of faith hold fast vpon Gods promises, and it is impossible that we shall misse of eternall saluation.

[Page 36]But some will peraduenture obiect, she sued here but for a temporall benefit, namely, the recouerie of her daughter, what pertaineth this to eternall saluation? I answer: This temporall benefit was to her a confirmation and assurance of euerlasting saluation, which shee had conceiued by faith. Which thing the answer of Christ plainely declareth, who doth not onely grant vnto this her faith, the deliuerance of her daughter from the De­uill, but generally whatsoeuer she would: O woman (saith he) great is thy faith, be it vnto thee, euen as thou wilt. First, hee commendeth the greatnesse of her faith, by which he is ouercome, that hee can no longer with-hold his grace frō her. Secondly, he saith, Be it vnto thee what­soeuer thou wilt: who doubteth but that she would as wel haue remission of her sins, and assurance of eternal life, as the health of her daughter and rather too? Therefore hee saith, Be it vnto thee euen as thou wilt: as though he would say, with this faith thou maist obtaine whatsoeuer thou wilt. Let vs therefore bring such a faith to God, and wee shal obtaine whatsoeuer we will. Mark. 9 If it were true would some man say that I might haue whatsoeuer I would, I would wish to haue this Church ful of gold, or some such like matter. But yee must remēber that Christ here speak­eth of faith, which is grounded only vpō Gods promises, & therefore whatsoeuer yee will aske by faith, that God hath promised you shal obtaine. Moreouer they that bee endued with true faith will wish nothing that is contrary to Gods glory, & therfore there is no such vaine wishing nor woulding with them. And therefore whatsoeuer God hath promised vnto them they make their ful account to obtaine it: that which he hath not promised, they require but vnder condition if it may stand with his wil and the [Page 37] setting forth of his glory. Wherefore as we are taught by this example, let vs in all temptations and afflictions flee vnto the generall promises of God, with inuincible cou­rage of faith. For thereof we shalbe sure to preuaile in the end, howsoeuer it please God to try our faith in the meane time: for faith doth not only ouercome the whole world, as Saint Iohn saith, 1. Ioh. 5 which is indeed a noble victory, but faith preuaileth euen with God himself, when he tri­eth vs by most great temptations. Let vs therefore follow the faith of Iacob, when he wrestled with God: for by faith wee wrestle with God, when hee proueth our faith by temptation. Therefore as Iacob answered, when the An­gel which represented God that wrestled with him, re­quired him to let him depart, because it waxed day: I will not let thee goe (quoth he) before thou blesse me. So let vs boldly answer God when hee wrestleth with vs, Gen: 22 asayling our faith by sundry temptations, we wil not let thee goe be­fore thou blesse vs. For this example God hath left in wri­ting for our comfort, and by this example hee hath com­manded vs, by the Prophet Hosea, Hos: 12 to trust in God: for Ia­cob by faith had power with God, and had power ouer the Angel, & preuailed, wherby he was called Israel, that is one that preuaileth with God And we, if we be true Is­raelits, by faith must preuaile with God. Therefore let vs not faint in any temptations, but rather as S ^t. Iames saith, Iam: 1 let vs reioyce whē we fal into sundry temptations, know­ing that the triall of our faith worketh patience, which if she haue her perfect worke, we shal be perfect & sound. Wherefore as temptations encrease, let vs encrease our confidence and praiers: let vs say with the Prophet Dauid Euen as the eyes of seruants, Psal. 123 looke vnto the hand of their masters, & as the eyes of a maidē vnto the hand of her mist­resse, so our eyes waite vpon the Lord our God, vntil he haue mercy vpon vs.

[Page 38]Finally, let vs follow this woman of Canaan, whose faith could not be ouercome by three repulses, euen of Christ himselfe, but in the end obtained euen that shee would: for God by temptation seeks not our ouerthrow, but our greater victorie, that the triall of our faith, which is much more precious then gold, (which though it be purged with fire, yet perisheth not) might be at the last to our prayse, honor, and glorie at the appearing of our Lord Iesus Christ. To whom with the Father and the holy Ghost, be al honor, glory, power, and dominion both now and for euer. Amen.