NOw was the time that the day began to dawne, when the beames of Christs grace [...] short [...] to bee shed vpon the Gentiles. The Scribes and Pharises (the Diuines of Iury) through Enuy and Maliciousnesse, dis­cerne not the worth of the Messiah. They hold [Page 2] hold him but Glasse, or else but Chrystall, or but white Saphir at the best; when in truth hee is a So Luther cals him, in his Co [...]ment vp­on the 2 to the Galatians. Diamond. For as the Diamond is the chiefe of Gemmes: so Iesus Christ is the chiefe of Men. As the colour of the Diamond is properly of no colour; so the comming of Christ was without any shew. As there is nothing more white then the light of the Diamond, nothing more blacke then his shadow; so nothing more glorious then Christ in his Transfiguration, nothing more sad then Hee in his Passion. Yet as a Diamond set on blacke tent, or pitch, changeth not his hue, as any other stone would doe; so Christ on the Crosse, in Death, in the Graue, is still the same without variation. And as the Diamond yeel­deth not to the Hammer, nor to the File, nor to the Fire, nor scarse to Time it selfe; so Christ is inuincible, lasting, Euerlasting. Then Cleopatraes Pearle is worth two hundred and fifty thousand Crownes, howsoeuer the Hog trample it vn­der foot; and Christ is here highly prized by an Aliant, although the Iewes make no reckoning of Him.

The Historie consists of three parts: a Protasis, an Epitasis, a Catastrophe.

The Protasis, or Ground worke, is in the 22 verse, and contain [...]s, A Note of Attention, a De­scription of a Petitioner, a Description of the Party sued to, and the Summe of the Supplication.

The Epitasis, or Busie part, comprehends the diuers Repulses, or Discouragements of the said [Page 3] Suppliant; where are also inter-wouen many rare, and incomparable vertues, to the 28 verse.

The Catastrophe, or Close, containes as well An high Commendation of the Petitioner, as A cheerefull Grant of her Desire, in the last verse.

The Text is long, and full of matter; I will striue to be short, but dare not too cursorie, lest I huddle vp the message of my Heauenly Maister.

And Behold. This Behold, in this place, giues euery one of vs an hub by the elbow, and cals on vs to attend. How attend? Iugu [...]. Saint Austine tels vs; with vnderstanding, with willingnesse, with obedience: With vnderstanding, that we may come to the kernell of the Word; with willingnesse, for God loues a cheerefull hearer; with obedience as the end of both, for without Holi­nesse, no man shall see the Lord. Heb. 12. 14. He therefore that hath eares to heare, let him heare; and let him heare Now, this very Sermon, this present Sun­day, lest the Lord cut him off that he neuer heare Preacher more, or at least take away his hearing, which is worse then if he lost his limbes, or his eye-sight. For wanting them, hee might bee carried to the Church; where, if hee could not get in for the presse, yet he might be let downe with cordes (before the Preacher) as was the man that was sicke of the Palsie, Marke 2. 4. and so receiue comfort. It were but taking of softly the leades, in some places the tyles, in som (alas) the thatche; but when the sense of Hea­ring [Page 4] is gone, then farewell the sound of the word Preached, the most delicate, and heauen­ly Musick that euer was.

The Petitioner whom we are to behold, is de­scribed by her Sex, by her Country, by her Faith, and by her Zeale. By her Sex, Behold a woman: not for the blaze of beauty, which perhaps shee wanted; but for the Commemoration, and Imi­tation of her vertues.

Luke 1. 48. 2. 36. 3. 8.The Euangelists mention many excellent women: the blessed Virgin, her cosen Elizabeth, old Anna, loanna, Susanna, others: which serues as a choake-peare for those scurrill mates, that are euer sharpening their pens, like quils of Por­cupines against woman-kind.

In Math. 14.Ye wanton Dames, that are in your ful-blowne pride, looke vpon this Woman. Saint Chrysostome saies, that when yee are hoyting, and dancing, the Deuill dances among you; and Cyprian tels you, De Discipl. & hab. virg. that this Pargetting of faces, is Opus Diaboli, The worke of the Deuill. Shortly shall you finde, that your outward hue is but momentanie, and when the floure is gone, your selues may not abide the stalke.

Ioh. 1. 46.If now we aske what Country woman this Peti­tioner is, it is answered A Cananite. Can any good thing come out of Nazareth? out of Canaan? Yes, the best Man that euer was, came out of that; and one of the best women that euer was, comes out of this. Loe heere the wonderfull secrecie of Gods dealing; Ierem. 7. 4. 5. when Iury failes, Syrophoenicia sup­plies. [Page 5] The Temple, the Temple, the Temple, cry the Iewes; as if the Arke were not before captiuated; as if the Temple were not afterward burnt; as if GOD were tied to Places, when the Inhabitants proue Apostataes.

The Catholickes, (whom we tearme so by way of Charientisme, as Davus is cal'd a Good fellow, in the Comedie) are euer vpbraiding vs with an Innouation of Religion; when, in trurh, it is nothing but a Renouation. O, say they, where was your Church, I pray you, for certaine hundred yeares together, before Luther start vp? As if the Church ceased to be at all, because somtimes it ceases to be Visible. Augustin [...]. Is there no Moone, (saith Austin) at the change, because it is then vndiscernable? 1. King. 19. Did not GOD reserue seuen thousand to himselfe, when Eliah complain'd he was left alone? Who would haue thought there had been Christians among the Canaanites? Yet you see here is one, and why might there not be more? I will vrge them yet further. Haue we none at this day, of our religion thinke they, in Italy? Nay, what if there be some of them in Rome? What if in the Popes Palace? Philip. 4. [...]2. All the Saints salute you, saith Paul, most of all, they that are of Caesars houshold. If in the Court of Nero there be Saints, then why not in the Castle of Saint Angell? vnlesse the Pope be more cruell a­gainst Christians then that Monster, as, I protest, I thinke he is.

But we are not so hard set, but that wee can name Hundreds for a need, that held with vs in [Page 6] the darkest times; as All the Churches of Greece, who renounced Rome for her abhominable Idola­try, in the yeare of our Lord 1230. Also, the Wal­denses, who were dispersed ouer all this part of the World. And further, those that followed Iohn Wickliffe, whose number must neds bee great, for that he was supported by Edward the Third, and diuerse of the Nobilitie. To these be added the Churches of Bohemia, who with great vehemencie resisted the Papacie. This poynt hath beene manfully defended by many of the Lords Champions, who haue tempested aloft furiously with their Ordnance, and sent smouldring Bullets, to whistle the newes of Death in the eares of the Enemie: for me, it is sufficient, if with this little Birding-peece, charg'd but with a thimble-full of Shot, I haue taken an eye, or spread a few Pock­holes in his face.

Now for the Faith of this good Woman, it ap­peares by her comming to Christ. Christ would haue beene hid, saith S. Marke, 7. 24. but He could not: Cant. 21. for hee is a Rose, euen the Rose of Sharon, and wheresoeuer He remaines, He casts abroade a fragrancie that discouers Him. If the Iron once stirre, and begin to heaue, you may be sure the Load-stone is not far of: since this Woman hies her so to Christ, it is not of Nature, but of Grace, and the cause of her approach, is the Attractiue ver­tue of Gods Spirit. This Faith is that, which in all the body of this Text, is most comfortably dif­fuf'd, as the Bloud in the Veines, that I shall bee [Page 7] still occasion'd to commend it. And let no man thinke much: for of Faith it may be truely said, which the Philosopher writes of Vniuersall Iustice, Ethic. 5. 1. that it containes All vertues in it:

[...],

Nor is the Euening, nor the Morning starre so admirable as it.

In the meane time thus much: It is the nature of Faith in distresse to go to Christ: not with Saul, 1 Sam 28. 8. 1. King. 1. 2. Iohn. 6. 68. to the Witch of Endor, nor with Ahaziah, to the God of Ekron. Maister, to whom shall wee goe (saith Peter?) Thou hast the words of eternall life. Bern. Eamus post Christum (saith Bernard) quia veritas est; per Christum, quia via est; ad Christum, quia vita est: Let vs go after Christ, because He is the Truth; by Christ, because He is the Way; to Christ, because He is the Life. What good thing can our soules desire, but is to be found in Iesus Christ? Would wee haue Saluation? It's in his ve­ry Name. The Gifts of the Spirit? They are in his Vnction. Puritie? It's in his Conception. Indul­gence? It's in his Natiuitie. Redemption? It's in his Passion. Absolution? It's in his Condemnation. Freedome from the Curse? It's in his Crosse. Sa­tisfaction? It's in his Sacrifice. Purgation? It's in his Bloud. Mortification? It's in his Buriall. Vi­uification? It's in his Resurrection. Heauen? It's in his Ascension. Then harsh bee the voyce that soundeth not of Christ; bitter be the sweets that relish not of Christ; yea dismall be the day, and desolate bee the night wherein our hearts are [Page 8] estranged from CHRIST.

For this Womans Zeale, it is here: She cried. Im­pudentis est clamoribus strepere, saith Cyprian: Cypr. de O [...]rat. D [...]m. It's a token of Impudencie, to be clamorous in prayer. True: but Necessity is the mother of Dispensation. Besides, Amor ordinem nescit, Loue knowes no or­der, saith Ierome: Ierom. and, Excessivus amor rationem non pensat, say the Schoole-men, Excessiue Loue regards not the rule of Reason. Psal. 38. 8. The Prophet Dauid would sometimes roare in his prayer: Iames 5. 16. and Saint Iames saith, that the prayer of a righteous man a­uaileth much if it be Feruent. Exod. 30. Psal. 141. 2. For as Incense with­out Fire, makes no smell, and therfore is cōman­ded to be sacrificed with fire: so Praier without Zeale, sends vp no pleasant sauour to the Lord.

The Description of the Partie sued to, is in this clause, Math. 20. 30. Bern. O Lord, thou Sonne of Dauid: which very words are vsed by the two Blinde men in the 20 of this Gospell. This Title Lord, is (as Bernard cals it) Nomen Maiestativum, a Name of Maiesty, and is giuen to the Sonne of GOD by an Excellen­cy, in the New Testament: because He is our Lord, by the Right of Inheritance, by the Right of Re­demption, and by the Right of Marriage; and therefore is the Head of the Church, in regard of Order, as being the First-born among his Brethren; In regard of Perfection, both for his sublimitie & fulnes of Grace; and in regard of Vertue, for that a certaine influence is deriued from him to all the members of his Church. And Hee is called Lord, not Denominatiuely, but Essentially: to [Page 9] the right conceiuing whereof, is required a stedfast beleefe of his God-head, against those execrable Heretickes, Ebion, Cerinthu [...], Berillus, Samosatenus, Marcianus, Photinus, Arius, Seruet, Francis Dauid, & the Anti-trinitariās of this time.

And here obserue, how honourably this wo­man thinkes of Christ. Shee cals him Lord, the Iewes Beelzebub: Math. 10. 25. Yet she was an Heathea, they Circumcised: 1. Cor. 1. 28. Shee an Out-cast, they of Israel: shee nuzled vp in grosse Idolatry, they trayned vp in the Law from their child-hood; she but of small and slender knowledge, they learned men, and subtle Disputers. Good Lord, how strong art thou in weaknesse, and how thou choosest the things that are not, to bring to passe the things that are: Aug. Cons. Etiam sic Domine, etiam sic; Euen so ô Lord, because it is thy will; whose dea­lings are often secret, alwaies iust.

Now where shee salutes Him, by the name of the Sonne of Dauid, it is euident that shee takes him to bee the promised Messiah. For all Iurie rang of this, Iohn 7. 42. that The Christ should come of the li­nage of Dauid. Which shee hearing at an out­side, assisted by the Spirit of God, and weighing all circumstances aright, concludes that This is He. Which declares her faith to bee holy and aduised, well grounded vpon the promises of God, and not a fleeting, and vapourous imagina­tion. This is that which is written in the very beginning of the Gospell: The Booke (that is, the Catalogue, or Register) Math. 1. 1. of the Generation of [Page 10] IESVS CHRIST the Sonne of DAVID: As if Saint Mathew, like Iohn Baptist, should point with his finger to the Messiah, and cry, Behold, this Man so poore, and so contemptible in shew, is lineally descended from the Kings of Iu­dah, and is the onely Redeemer of Israel.

A wonderfull Mysterie, that GOD should be manifested in the flesh; 1. Tim. 3. 16. yet is it the staffe and pillar of our comfort. Therefore Saint Paul af­firmes, Rom. 1. 3. that Christ was made of the seed of Dauid: Not that the Virgin Mary conceiued Him through the pleasure of carnall desire, but through faith, remaining still in her chastenesse and integrity; euen as the Church (in a kind of Imitation) brings forth children to GOD, and is yet a Virgin, August. Enchi­rid. as Austin excellently noteth.

Then here is a Towell thrust into the throates of Valentine, Marcion, Manichaeus, Apollinaris, and other pestilent Heretickes, who stand vp against the truth of Christs Humanity: And more, there is ministred a sweet Repose for a troubled conscience. For what keepes me from dispaire, when Satan claps hold on mee, with his bloudy sleeue, and his great Butchers knife a-crosse his mouth, but this, that my Sauiour is the Sonne of Dauid, Heb. 2. 17. Gal. 1. 4. a mercifull, and faithfull High Priest, who hath giuen himselfe for my sinnes. Hee hath Gi­uen, Satan, vnderstand'st thou that? not receiued, not exacted. Hee hath giuen Himselfe; Himselfe, Satan, mark'st thou that? not Siluer, not Gold, not Paschall Lambes, not Angels. For my Sinnes, [Page 11] Satan, mind'st thou that? Not for my Holinesse, not for my Righteousnesse. For My sinnes, Satan, hear'st thou that? as well as for Paules, or for Pe­ters. For though they were a thousand times more Sanctified then I; yet were they neuer a whit more Iustified then I: And the goodnesse they had, came not from themselues, but from GOD, who hath put into my heart a great de­sire, not of Heauen onley (for so had Balaam) Numb. 23. 10. but of Faith and Repentance, which the Reprobate cannot haue. Thus if in our Agonies, wee shall latch the blowes of our ghostly Aduersarie, wee may boldly look for that Crowne of Righteousnes, 2. Tim. 4. 8. which the Lord hath promised to those that loue his appearing.

The Summe of her Petition is set downe two waies; Indefinitely and Determinately. Indefinitely in these words, Haue mercy on me: Where shee sues in forma Pauperis, and pleades for Mercy, not Merit, though she was one of the godliest women in all the world. Yet you know (Beloued) who stand vpon the Merit of Condignity, affir­ming (and that from their Councell of Trent) Concil. Trid. Sect 6. cap. 11. 1. Cor. 9. 16. that they haue Faculty giuen them perfectly to fulfill the Law. Nay the Rhemists go further, and will stand to it, that they are able to doe more then the Ten Commandements require. They talke of Puritans, but if these be not pure pute Sy­cophants, and the white sonnes of Novatus, the ROMAN Presbyter, who are? To whom not­withstanding (to doe them a fauour) wee will [Page 12] chaine the Anabaptist, after whom shall come the Brownist in a string, who is halfe an Anabap­tist as the Tadpole is halfe a Frogge.

Well, for vs poore Publicanes, wee will not trust to our deserts (which will shelter vs no more then an Arbour in Winter) but to GODS tender compassion. What though my sinnes bee as red as bloud, as blacke as Haire-cloth, as Pitch, as Hell; Yet are they not Infinit, as is GODS Mercie. Onely I must Repent, that is, confesse, and forsake my sinnes, and turne with my whole heart, not faynedly, to the Lord. For our Sauiour chargeth his Disciples, to Preach Repentance, and Remission of sinnes: Luke 24. 47. So that no Repentance, no Forgiuenesse of sinnes. I know the Gospell is a Booke of Mercie: I know that in the Prophets there are many aspersions of Mercy: I know that Out of the Eater comes Meat, and out of the Strong comes Sweetnesse, Iudg. 14. 14. and that in the Ten Commande­ments (which bee the Ministration of Death) 2. Cor. 3. 7. there is made expresse mention of Mercy, I will haue mercy vpon Thousands; Yea, the very first words of them are the Couenant of Grace, I am the Lord THY God: Yet if euery Leafe, and euery Line, and euery Word in the Bible, were nothing but Mercy, Mercy, it nothing auailes the Presumptuous sinner, that lies rotting in his ini­quities. Our GOD is not an impotent GOD, with one Arme, but as Hee is slow to anger, so is Hee great in Powre, Nahum 1. 3. and will not surely cleere the wicked. O but he is Mercifull, Gracious, slow to [Page 13] anger, aboundant in goodnesse, and truth, reser­uing mercy for thousands, forgiuing iniquity, and transgression, and sinne: Is not here Mercy mentio­ned, nine, or ten times together? It is: But reade on to the very next words; And not making the wicked innocent, visiting the iniquity of the Fa­thers vpon the children, and vpon childrens chil­dren, vnto the third and fourth generation. Is not this the terrible voyce of Iustice? But stay: in the hundred thirty and six Psalme, Psal. 136. there is nothing but, His mercy endureth for euer, His mercy endu­reth for euer: His mercy endureth for euer, is the foote of the Song, and is found six and twenty times, in six and twenty verses. It is: Yet harko what a ratling thunder-clap is heere. 15. 17. 18. 19. 20. And ouer­threw Pharoah, and his Host in the Red Sea; and smete great Kings, and slew mighty Kings, Sihon King of the Amorites, and Og, the King of Bashan. Therefore (Beloued) if wee will haue mercy at the Tribunall Seate of GOD, let vs humble our selues for our manifold and bloudie sinnes. Cyp [...] Nec quisquam peccatis retardetur, aut annis, saith Cy­prian: And let no man hold off, for that his offences are heynous, and that hee is old, and mosse­growne in them: onely let him beware of Hypo­crisie, and Delay, which will cheat the soule, and bring it to destruction.

That Part of the Petition which is put downe Determinatly, is in these words, My Daughter is miserably vexed with a Deuill. Where shee in­stantly beseeches Christ, euen in the bowels of [Page 14] compassion to behold her Child, her little Child, as Saint Marke hath it, Marke. 7. 23. and to dislodge an vncleane, and raging Spirit, who had taken vp her body as a Cabin to rest in. 1 Where first obserue, that she makes her Daughters misery her owne, Haue mer­cy on ME, my Daughter. Acknowledging with­all, that GOD in chastening the fruit of her wombe, had laid his scourge vpon her also.

2 Againe take notice, how it is the nature of loue to Descend, and how the affection of Pa­rents to their Children, is farre more deere then that of Children to their Parents. We reade heere in this, and in sundry other places of the Gospell, how carefully Parents made meanes to Christ, for the chasing away of Deuils, and disea­ses, from their Children; but where reade yee that the Children did the like for their Parents? In the eighth of this Gospell, Verse 21. there's a sonne intreates our Sauiour that hee may go bury his Father, that he may throw Moulds on him, and make him sure: but he neuer once prayed him to he [...]le him when hee was sick, or raise him when he was dead.

3 Marke further, how sore, and strange af­flictions befall sometimes GODS dearest chil­dren. Woe, and alas, here's a furious Deuill, that possesseth the body of this womans Daugh­ter. If he had onely haunted the house, or out­wardly wrought vpon her child, the chastise­ment had beene grieuous, but to enter into her with his very substance, is most lamentable to [Page 15] thinke on. And yet the Lord thus correcteth her in Loue, Heb. 12. 6. in Loue (I say) howsoeuer it seeme a Paradox to Reason. O, it's an heauy iudgement of GOD, when a man thriues in sinne, and when in the midst of his rebellions, hee spreads him­selfe against the Sunne, like an Apricock. When the anger of GOD waxed hot against the Israe­lites, hee threatens that hee will plague them: How plague them? in not plaguing them: Hos. 4. 14. I will NOT visite your Daughters when they are Har­lots, nor your Spouses when they are Whores. Certè tunc magis irascitur Deus, cum non irascitur, saith Bernard: Bern. Certainely, GOD is then most angry, when hee seemes not angry at all. Misericordiam hanc nolo; For mine owne part (saith he) I would none of this mercy.

4 Moreouer note, how all things worke toge­ther for the best to them that loue GOD. Rom. 8. 28. Hea­uen, Earth, Fire, Water, good Men, bad Men, wilde Beasts, tame Beasts, Calmnesse, Tempests, Peace, Warre, Freedome, Thraldome, Wealth, Want, Healthfulnesse, Crazinesse, Life, Death, Angels, Deuils. Aug. de Ciu. Dei, lib. 14. cap. 13. Etiam peccata Domine: Euen our sins also, ô Lord, saith Austen. Audeo dicere (saith the same Father) superbis esse v [...]ile, cadere in aliquod apertum, manifestum (que) peccatum. I dare bee bold to speake it, that it is good that proud men do fall in­to some grosse and open sinne, that so Shame may driue them to remorse. This Doctrine is true; But let no Spider suck poyson thence. One wold haue thought that this woman, who was not long be­fore [Page 16] cōuerted to Christ, wold haue laid the blame on her Religion, and thought hardly of GOD, thus to single her out for a spectacle of misery, and scarse to shake his rod at her fellow Gentiles; but see how this correction brings her neerer to GOD, and how the Deuill himselfe, is a meanes to further her saluation.

5 Lastly, it is obserueable, that Sinne is the most fearefull thing in the world. The body of Man was made to be the Temple of the Holy Ghost, but sinne makes it a Stie, and Plauncher for Satan, who teares it, wallowes it, and torments it pite­ously, as here, Verse. 20 and in the ninth of Saint Marke. Shall I in one word set out the vilenesse of it? It is a Deuill. And why not worse? For what makes the Deuill a Deuill, but Sinne? Take that away, and hee's a good creature. Besides, here's a single Deuill in this Childe, without a partner: but sinne is so congregable, that it is impatient of solitude.

Our Father Adam eates the forbidden fruit; we would thinke it but one sinne; but what sayes Austine? Aug. Enchir. Superbia est illic, & Sacrilegiū, & Homici­diū, & Fornicatio Spiritualis, & Furtū, & Auaritia: Pride was at the fact, & Sacriledge, & Murder, and Spirituall Fornication, and Theft, and Couetousnes. This is the Diuell that reignes at this day, in the Childrē of Disobedience; with which yet they play, as with a feather, and take pleasure in Pleasure. O Sinne; thou art delightfull at the first, but at last thou stingest, like a Bee, like a Waspe, like an Hor­net, [Page 17] like a Scorpion. O Pleasure; thou hast a Honey­suckle in thy mouth, but a bitter branch sticking at thy heart; I would name Rue, but that thou hast nothing to doe with Hearbe of Grace. And this of the PROTASIS.

The EPITASIS followes, wherein we are to weigh the sundry Repulses, and Discouragements to weigh the sundry Repulses, and Discouragements of this good Woman, together with the con­stant prosecution of her cause, as they lye in or­der.

For the first Repulse, the Evangelist sayes, that He answered Her not a word. What? not vnfold his lips, to giue one word? O wonderfull tempta­tion! For what might shee thinke? Is this Hee in whom all the Nations of the earth should bee blessed? Gen. 12. 3. Isaiah 55. 1. 65. 24. Is this He, of whom Proclamation was made; Ho, Euery one that thirsteth, come yee to the Waters? Is this He, that will heare his seruants while they speake, and answere before they call? No, no; I see my labour is lost, my hopes degra­ded, and my thoughts frustrate. I haue look't vp to the Sunne, and can see no light: I haue hied me to the Fountaine, and can finde no water: I haue runne, and cried after the GOD of All com­fort, and He disdaines to speake the least word to me. Ah, my deere Childe, my heart melts like Wax in the midst of my bowels, to thinke of thee. Thou art (alas what say I? where am I?) thou art (poore wretch) possessed of a Dieull, and there was hope; but now what shall I doe, when the Lord of Life shuts his eare to my complaint, and [Page 18] roundly answeres me in not answering me.

Thus she might haue debated the case, but she did not. For though Christ was silent; yet in truth, He gaue her a double answere: the one by the generall promises of his word; the other, by the secret whisperings of his Spirit. Hee mindes her well enough, but Hee makes as though Hee heard not, that the precious graces lock't vp in the Ca­binet of her heart, might bee brought forth to light. Besides, her cries were Musicall; so hee is loth to haue them broke off. And more: this Delay bred no danger, but wher on her affection, and made the gift more welcome at the receipt; for (vsually) what is hardly got, is greatly set by.

It is euen so: the childe of GOD prayes sometimes on his Knees, sometimes on his Face, and that with sighes that cannot be expressed; and yet GOD seemes not to regard, but rather to be angry at his prayer. Psalme 80. 4. O Lord (saith the Church in her affliction) how long wilt thou bee angry against the prayer of thy people. Psalme 22. 2. O my God (saith Dauid) I cry in the day time and thou hearest not, and in the night season I take no rest. Lam. 3. 44. Thou hast co­uered thy selfe with a cloud, saith the desolate Ierusalem, that our prayer should not passe through. What then? Esay 59. [...]. Is the Lords hand shortned that it cannot saue? Or his eare heauy, that it cannot heare? No, But our Iniquities do separate betweene vs and our GOD, and our sinnes hide his face from vs, that hee will not heare.

Sometimes we aske we know not what, with the sonnes of Zebedee. Math. 10. 22. Sometimes we aske with doubting, and wauering. Iames 1. 6. Sometimes wee aske amisse, that wee might consume it on our lusts. Iames 4. 5. Sometimes we offer a Dogges-necke, Esay 66. 3. our soules delighting in our abhominations. Sometimes (nay almost alwaies) wee haue rouing, and ran­ging thoughts, and so no maruell if wee receiue not. Quomodo te audiri à Deo postulas, cûm te ipse non audias, saith Cyprian. Cypr. de Orat. Dom. How dar'st thou desire that GOD should heare thee, when thou hearest not thy selfe? Thou wakest with thine eyes, and sleepest with thine Heart: where a Christian should wake with his Heart, when he sleepeth with his Eyes. But let vs step on to the second Discourage­ment.

Then came to Him his Disciples, and besought him saying, send her away, for shee cryeth after vs. Where the Disciples do not entreate Him to pit­tie her, but onely to dispatch her, one way or other, because she kept such a bawling. Which dealing of theirs, discouers their Curiosity: for they will needes (for sooth) teach their Maister what to do; as though Hee leard not as well as they, and would not haue dismist her, had hee thought it conuenient. Thus tampers Peter, in a matter of Life and Death (and that Eternall and Vniuersall) Math. 16. 22. till our Sauiour cals him Satan for his paines. But that which I chiefly fasten vpon, from the Disciples indifferency, is the boundlesse, and bottomelesse mercy of GOD, [Page 20] which compared with Mans, is as the Ocean to a Drop. Which made Dauid in the wonderfull strait of Three plagues propounded, to choose to fall into the hand of the Lord, & not into the hand of Man. These Disciples were the friends, and followers of Christ, the Light of the world, the Patriarkes of the New Testament, assigned to high, and heauenly Functions: Mathew to bee an Euangelist, Peter an Apostle, Saint Iohn an Euan­gelist, an Apostle, and a Prophet: an Euangelist in his Gospell, an Apostle in his Epistles, a Prophet in his Reuelation. Then who should be good, if they were euill? who tender-hearted, if they were vn­mercifull? Yet such small compassion harbour'd they in their bosomes, that (so she would leaue her clamouring) whether shee sped or no, they car'd not greatly.

Which makes me wonder, that the Romanists should bee so chub-headed, as to proue from hence the Invocation of dead Saints. For first, this Woman desires none of them to speake for her. Secondly, they complaine, they make not inter­cession. Thirdly, she is neuer the neerer for their request. Fourthly, suppose she had far'd the bet­ter, yet I hope there is great difference, between praying to the liuing, and to the dead. Me thinks they should be ashamed, thus foully to wrest this Example; but who would looke for water from a Pumice-stone, or vertues blush in an Italianated cheeke?

Are these the men so renowned for Artes, [Page 21] Tongues, Reading? Are these the Kil-Cowes of the world, for learning? Are these the best Schollers of their Seuen-headed Parnassus? Come, come, the Iesuits, (the Popes Roaring Boyes) know well e­nough we haue got the start of them, and there­fore they make now no Syllogismes, but in FE­RIO. Yet some of our Gentlemen, that haue made a steppe beyond the Alpes, looke as bigge as Bull-beefe, if we offer to compare with them: and tell vs with a shrugge, that They haue Scripture, Councels, and the Fathers on their side. But when wee come to the battell, they tell vs from Cardi­nall Bellarmine, that Scripture is not a Rule, but a Commonitorie: That it is not sufficient; That it is not necessarie. Come to Councels, we are willing to be iudg'd by the most sacred Councell of Ie­rusalem, and (in all poynts of Faith) by the An­cient Generall Councels of Nice, Constantinople, E­phesus, Chalcedonia. They make shew of no great dislike, but at last they bring vs to the Councell held at Rome, vnder Iohn the Three and twentith, where the Owle sate President on the Beame: or to the Councell of Constance, where they burnt the Diuell in Iohn Husses Mitre: or to their deare deare Councell of Trent; where the Pope (against all conscience) was both Partie, and Iudge.

Descend we to the Fathers, they bring forth marching in single file, Origen, Cyprian, Atha­nasius, Ambrose, Austen, Ierome, Chrysostome, and the rest: and would make vs beleeue they came Voluntaries, when in truth they prest them into [Page 22] the field. Where, when they bid, CHARGE; they giue them two blowes for our one; and S. Au­gustine (that carries the garland from them all) ioynes cheerefully with vs, and (with speare in wrest) makes lanes amongst them. Which they perceiuing, determine the next time to be euen with vs, and to bring forth old Doctors indeed, that will stand to them backe, and edge; namely, my Neam Clement, and my Neam Abdy, and my Neam Martiall, and my Neam Hyppolite, and my Neam Amphiloch, and other such Button­cap't Fathers, as were neuer yet, in Rerum Natura. Thus haue I (Beloued) vpon occasion of this sim­ple proofe, (like to which for all the world, bee the rest of their Arguments) giuen you a sight of the flourishes of the Catholickes, (or rather Catho­licons) which if it haue beene a Digression, I hope it hath beene no Transgression.

Come we now to the Third Repulse, expressed in this Answere of our Sauiour: I am not sent but to the lost Sheepe of the house of Israel. Where He renders a reason to his Disciples (within the Wo­mans hearing) why Hee cannot condiscend to her importunate request, to wit, because it came not within the compasse of his Commission. For his Father had sent him, though not onely, yet chiefly to the Iewes, of which number she was none (but a Gentile) and the Partition-wall was not yet broken downe; so hee would haue her set her heart at rest, and trouble him no fur­ther, since her suite was vnreasonable, if not [Page 23] vnreasonable.

Oh Lord; this was enough to haue split her heart in peeces. What? Hee in whom all health was promised, who offred himselfe to all others, healing all diseases, Math. 4. 24. 11. 28. and calling all that were weary to Him, to take exception against her a­lone, and to giue such a smart, and discourteous answer, as might put her beside all hope of com­fort? But this was done, that GODS glory might bee more illustrated, and the triall of her faith, (being much more pretious then gold) 1. Pet. 1. [...]. might be found vnto her praise, as the euent testified.

Now where Christ affirmes, that He is sent to the lost Sheepe, it is manifest that he is a Shepheard, and that Shepheard too, of whom the Lord spea­keth, when he saith, Ezek. 34. 23. That He will set vp a Shep­heard ouer his People, and He shall feed them, euen his seruant Dauid, 1. Pet. 5. 4. Heb. 13. 20. Hee shall feed them, and He shall be their Shephard. The same is he that is called The chiefe Shepheard, and the Great Shep­heard of the sheepe, to whom all other are but Vn­der-shepheards, subiect to his power, and set ouer their charges by his speciall appoyntment. And as He is the Great, so is He the Good Shepheard: Ioh. 10 1. 10 14. for He giues his Life for his sheepe. His life? that's much, it is; yet He gaue it. Also he knowes his sheepe; and that with a double knowledge, Con­templatiue, and Operatiue. Heb. 4. 13. Contemplatiue; for all things are naked, and open vnto his eyes: [...], as naked & as open as the sheep that hangs vpon the Cambrel, with the skin off, & the [Page 24] Inwards our, that you may looke on both sides at your pleasure; for so much the word imports. Ezek. 34 16. His knowledge is Operatiue; for Hee prouides good pasture for his sheep, layes them in a good sold, seekes that which was lost, brings againe that which was driuen away, bindes vp the bro­ken, strengthens the weake.

Ye Shepheards of England, learne of this Great Good Shepheard; to tend and tender your flocke. Prou. 27. 23. Be diligent to know the state of them, as Salomon counsels, and feed them with knowledge, and vn­derstanding. Ier. 3. 15. Then goe before them, by example of good life, according to that of Bernard, Bern. Si mundum praedic [...]s contemnendum, contemne tu pri­ùs; If thou beat vpon the contempt of the world to o­thers, see first that thou contemne it thy selfe. And pray for grace, that you may venter limme, and life for your flockes. Nisi Christum valde ames Ber [...]. (saith Bernard) hoc est plusquam tua, plusquam tuos, plusquam Te, nequaquam suscipias curam animarū; vnlesse thou loue Christ exceeding deerly, euen better then thy Goods, then thy Kinsfolkes, then thy selfe, I would neuer wish thee to take vpon thee the Cure of Soules.

Here giue mee leaue to complaine a little. There are some that are yong, and cannot yet preach: others are old, and must rest them­selues: others are timorous, and greatly like not standing out for their sheepe. Are you yong and cannot preach? Nay therefore you should preach; for your bodie is strong, your spirits [Page 25] quicke, your VVit fresh, your Memory stedfast, your Nature bold, and your Voyce tuneable. Are you old, & wold you take leaue of the Pulpit? O what pitie were it, that those graue Fathers, whose Piety, Learning, Sanctimony, Age, hath wonn them so great authority, should exhort the People no more. For as Grapes are not ripe in the Spring, nor in Summer, but in Autumne, a lit­tle before Winter: So the fruits of Learning come not to perfection, till old Age (the Virger of Death) step in. And for those that are affraid to hazard themselues in defence of their Flocke, Iohn 10. 13. let them remember that hee is an Hireling, that seeth the Woolfe comming, and fleeth.

The Wolues of Rome (sent out from their Lycaon) come leering ouer into the Land, to leap at the throat of that Princely Sheep, who is worth Ten thousand of vs; Iliad. a & alibi. who is also [...], our Shepheard: and shall wee bee such crauens, and so white about the gyls, as not to resist them? O how true is it of the Iesuites, which Pius Secundus (sometime Aeneas Syluius) spake of the Monkes of his time:

Which makes me not endure those Newtrals, [Page 26] who giue out, that Wee, and the Church of Rome, may be easily reconciled: For the truth is, there is such an Antipathie betweene a Protestant, and a Papist, as there is betweene the two Bird [...] in Plu­tarch, Plutarch. Mor. the Siskin, and the Muskin, which will fight earnestly aliue, and being dead, if you mix their bloud, it will runne apart, and disso­ciate it selfe.

The Shepheard is sent to none but Sheep, nay to none but Lost Sheep. The Sheep is an innocent, and harmelesse creature, the same among Beasts, that the Doue is among Birds: So the Childe of GOD must bee Meeke, and Gentle, putting away all Bitternesse, and Anger, and Wrath, and Crying. Ephe. 4. 31. The Sheep is a profitable creature, and euery part of it is good for some­thing: The Wooll for Rayment, the Skin for Parchment, the Flesh for Meat, the Guts for Musicke, the Bones for Haftes, and the Hornes to blow downe the walles of Iericho: So Chri­stians must bee vsefull to the places where they liue, and profitable to the Church and Common­wealth.

But the Lost Sheep is got into a maze of Mise­ry: Hos. 4. 16. which GOD signifies to Israel, when hee compares her to a Lamb in a large place. It's in perill of the Woolfe, in perill of the Lyon, in perill of the Thiefe, in perill of the Bryer, in pe­rill of the Heate, in perill of the Storme, in pe­rill of the Grasse, and Water it liues by. So that the safety of the poore Sheep, consisteth onely [Page 27] in the vigilancie of the Shepheard.

This Land of ours (through the goodnesse of GOD) is talkt of farre, and neere for the Golden Fleece; for the Marchant knowes, it is a Colchis. But that which makes it thrice more famous, is the goodly Flocke of Sheep, that Christ hath in it: the fayrest (I perswade mee) vnder heauen; Howsoeuer the fowle-mouth'd Separatists cals vs Goats, and Swine, and denie vs to bee Sheep. What though all of vs carry not a fine Staple on our backes, that will open and shut like a pare of Bellowes, are we not therefore Sheep? What though some of vs bee Rough-coated, some Water-wool'd, some Totterd, some Tackt, some Lame, some Flye-gal'd, some Clouted, some Swine-chapt, are we not therefore Sheep? VVhat if we be stray'd away, and lost, are we not there­fore Sheep? Yes we are Sheep, though lost; and it is well that we are Lost, for the Son of Man came to saue that which was Lost. Mal. 18. 11. Then let euery one of vs pray with the Prophet Dauid, I am gone astray, like a sheepe that is lost: Psal. 119. 176. Oh seek thy seruant, for I do not forget thy commandements.

VVe are now to see how the Syrophoenician brookes this harsh answere; Yet she came and wor­shipped Him, saying, Lord helpe me: VVhere againe appeares her Faith (that eminent vertue) accom­panied with feruent Prayer, and with a creeping Humility.

Her Faith is discouered, in that she continues inuoking the name of Christ, and will not out, [Page 28] though Hee had declared new before, that Hee could not with warrant from his Calling, helpe her; for that GODS Mercy, was (for a season) confined to the Iewes. Her speech is this in effect; O Lord, thou hast testified, that whoso­euer put their trust in Thee, shall not bee con­founded, and that whosoeuer calleth vpon thy Name, shall be saued: Since I then (miserable wretch) embrace these promises of thine by Faith, it is impossible that thou shouldst deny me. For though the Heauen should wheele out of his place, and the Earth slip off from her foundation, yet Thy Word cannot faile. Then Lord, remember me, and all my trouble; pitie the case of a poore distressed woman, and let her teares worke thee to some compassion: I am resolu'd; I will take no nay; I am thy Beggar, and will haue my Dole e're I goe: then thrust mee not backe, ô bid mee not farewell, for as the Lord liueth, and as thy soule liueth, I will not leaue thee.

This strong, and inexpugnable Faith, sends Prayer to put the hand in the treasure of bles­sings. O Prayer (the most excellent fruit of Faith) how powerfull art thou with GOD? At Fiue sundry Petitions, Gen. 18. Abraham brought the Lord from Fiftie to Ten; as long as hee prayed, hee was answered: And most comfortable it is to consider, that the Lord ceased not from gi­uing, till Abraham ceased from asking. Againe, and againe, she cals on Christ, in whom onely [Page 29] she beleeues, and on whom onely shee depends for succour. Thus Dauid, sweetly; Psal. 73. 23. Lord whom haue I in Heauen but thee; and there is none in earth, that I desire beside thee?

Yet the Catholickes at Loretto, are alwaies crouching to the Virgin Mary: But what sayes Bernard? Bern. Libenter certè gloriosa Virgo tali honore carebit; The glorious Virgin is willingly content to want such honour. But what talke I of Loretto? I would our Ladies (some of them) heere at home, were not so cunning in their Ladies Psal­ter. Psal. 6. 1. 2. O Lady rebuke mee not in thine anger, neither chasten me in thy displeasure; haue mercy vpon mee, ô Lady, for I am weake, ô Lady help me, for my bones are vexed. VVhose heart doth not quake, whose haire doth not stand vpright, to thinke that the glorious and fearefull Name of IEHOVAH, Deut. 28. 58. Deut. 4. 2. 12. 32. Reu. 22. 18. should bee spunged out of the Booke of Psalmes, and the title of Lady put in, contrary to the ex­presse charge of GOD, and that vnder the paine of most heauy curses?

I haue often wondred (and that with indig­nation) that the Popes Creatures should be so in­fatuated, as to leaue CHRIST IESVS, Ier. 2. 13. 27. the Fountaine of liuing Waters, and to digge them Pits, euen broken Pits, that can hold no water: Say­ing to a Tree thou art my Father, and to a Stone thou hast begotten me: the Scripture euery where con­demning it, as cleerely, as if it were written with the brightest Sunne-beame on a wall of Glasse, as Lactantius speaketh. And I could neuer bee [Page 30] quieted in my mind, when I saw them thus ob­stinate, till GODS Prouidence directed mee to the hundred and fifteene Psalme, the eight verse, Psalm. 115. where I found it thus written: They that make them, are like vnto them, and so are all they that put their trust in them: For euer since, I thus reason with my selfe. If I shall come to an image of VVood, or Stone, or Mettall, and shall call, and shout, Ho, Image! are you asleepe? What Image, Image! canst thou not heare? Art thou deafe? The Image is neuer a whit the wiser, though I should burst my lunges with crying, because though it looke like a Man, and haue Eares, yet they are but Eares by Equivocation. And euen so, if I shall striue to conuince a Papist, with neuer such fulnesse of Voyce, and forciblenesse of Argu­ment, it is to no more purpose, then the blowing of a Trumpet in the eares of Baal, or making a set speech to a Painted Post.

The next companion of her Faith, is Humilty: for she bowes downe her body, and fals at his feet, as if by her gesture she confest her selfe to be a miserable sinner, and had no refuge but in Humility. A vertue, that like the Violet, is poore in shew, growes low by the ground, and hangs the head, as willing to liue vnseene: Yet is it euer in the way of preferment, as we finde in Ioseph, Moses, Mordecai. An embleme whereof we can­not but remember; For wee see that the little Grasse-hopper (the silliest of creatures) is yet ad­uanced in the principall Citie, and in a princi­pall [Page 31] Street of that Citie, and in a principall buil­ding of that Street, and in a principall place of that Building, as a golden obiect of Magnifi­cence to be gazed on.

But at no time is Humility more requisite, then in Prayer; 1. King 8. 54. therefore Salomon a King, prayes vpon his knees (for these high Humilities are very ac­ceptable to GOD.) Beloued; let vs detest Pride, as a most pernitious euill. Aug. De Ciu. Dei. Ipsum extolli, iam deijci est, Pride's very rise, is her very downefall. But aboue all things, let vs not bee proud in Prayer, with the Pharisee. Luke 18. 11. VVhen the Sunne shines through the Casement on the Wall, Shall the Wall stand vp, and say, It is I that send forth these beames, saith Bernard? Bern. Exod. 28. 36. Holinesse to the Lord, but Man can chalenge nothing as his Owne, but Sinne, and Frailty. But let vs passe on to the last Repulse.

And Hee answered, and said, It is not good to take the Childrens bread, and to cast it to Dogges. Here our Sauiour answeres to her Lord help me, but more roughly, and seuerely, then euer Hee did before; for now Hee beginnes to chide, and sneap her, as if shee were an vnmannerly Puppie. The purport of his speech is this. Woman, I pray thee hold thy tongue, and shew not thy selfe so violent, and vnreasonable. What grace soeuer is giuen me of my Father to bee dispensed, is to be exhibted distinctly to the Iewes, lest they bee defrauded of their proper right: for my Father is the Father of Abrahams posterity onely. Truth it [Page 32] is that the very Infidels find him by his Proui­dence to be a Father; but Adoption, and other spi­rituall benediction is to be conferred peculiarly on the Israelites. Now verily it were an vnseeme­ly deed, to take the priuiledges of children, and to cast them to such as thee, who being without GOD in the world, art to bee kenne'ld vp mongst Dogges. Howbeit, if thou hadst not dealt so preposterously, much might haue been; if thou hadst staid till the Children had dined, happily thou mightst haue light vpon some frag­ments: but to snatch of the dishes in the midst of dinner, betokens a shamelesse malapertnesse, and a presumptuous rudenesse.

See heere (Beloued) what we Gentiles were be­fore we knew Christ. Let it not offend your eares, wee were no better then Curre-dogges, and so are all at this day, that liue, and die, without Him. Husbandmen, Yeomen, Gentlemen, No­ble men, Learned men, Valiant men, all Dogges without Christ. Now what more ignominious, and opprobrious then the name of Dogge? Am I a Dogges-head, 2. Sam. 3. saith Abner to Ishbosheth, that thou accountest of me so basely?

Within the circuit of this our Church are found certaine Dogges that trouble, and annoy her. The first are those Pricke-ear'd Curres of Rome, that Barke at the Moone, Nay at Him that made the Moone; to whom if you offer the Gospel, Math. 7. 6. Prou. 30. 31. they will turne againe, and all to rent you. Yet as if they were those well-going Grey-hounds [Page 33] that Salomon speakes of, they haue veluet collars, richly studded. They would bee look't to: for they are the true Scholers of those false Apostles whom Saint Paul calls Dogges, Phil. 3. 2. in the third to the Philippians, and the second verse.

Another Dogge (who is like to leape short of the Kingdome of Heauen) Reu. 22. 15. is the outragious Swearer, who vpon euery small occasion, leapes at the throat of GODS most sacred Maiesty, and giues him a shake by the bosome. O Iudges! ô Magistrates! why doe yee tyth Mint, and An­nise, and Cummin, Math. 23. 23. and leaue the weightier mat­ters of the law; condemne the Starueling for stea­ling sheepe, and let the Blasphemer go vntouch't, who sets vp the cocke, and discharges his Pistoll in the face of Christ? These things ought yee to haue done, and not haue left the other vndone. Ah, noble Prince HENRY (whose very name still makes my heart to bleede afresh) wee may thanke our Court-oathes, as one chiefe cause of thine vntimely death. But that God, that in wrath thinketh vpon mercy, hath from thy ashes rais'd vp another Phoenix. Deut. 33. 16. The good will of Him that dwelt in the Bush, come vpon his head, euen vpon the top of his head.

Another Dogge is he that causelesly railes on men in Authoritie; and this is no yelping Bea­gle, no little Whippit, but a deepe-mouth'd hound, or baying Mastiue. Thus Shimei bids Da­uid, 2. Sam. 16. Come out, come out, as if he were a Dogge, when Shimei indeed was the the Dogge, as the sonne of [Page 34] Zeruiah calls him.

Another Dogge is the licentious liuer, who vpon some touch, goes softly for a while; 2. Pet. 2. but a­none, returnes vnto his vomit. Thus the stinking Drunkard (for so the Prophet Hosea termes him) Hosea. 4. 18. inflamed with Wine, neighes, and whinnies af­ter his neighbours wife, (to vse the phrase of the Prophet Ieremy) Ier. 5. [...]. and blesses himselfe very despe­rately in his sinne. Tush (saith he) GOD doth not see me, or cannot punish me, or will not trou­ble me: by the first, making him a blind GOD: by the the second, a lame GOD: by the third, an vnrighteous GOD. At last, God visits him with a sharpe disease, that wakens vp his conscience, and then, sicke, sicke: and then, if GOD will re­priue him, vntill a longer day, oh what a Christi­an course he vowes to take! GOD proues him; he mends: In body? yes: in manners? no; no more the Pharaoh after then plagues remoouall.

Another Dogge we finde in the Prophet Esay, and this is the Dumb Dogge. Isaiah 56. 10. A Dogge and Dumb? Hem Dromo? Dromo! come hither! to the beame with him. What? [...], a keeper of the house, and not giue warning of the Theefe? This Dogge is the vnconscionable Minister, that opens not his mouth for the safegard of his people; who knowes not the very first words of the Accidence; for were he but acquainted with IN SPEECH, it were iniustice to charge him with dumbnesse. A very vnprofitable member. For there are Three things, which if they want tongues, are good for [Page 35] nothing; a Minister, a Dogge, and a Iewes-Trumpe.

It remaineth now, that we consider how this Woman digests this vngentle answere of Christ. And she said, Truth Lord; yet the Dogges eate of the crumbes that fall from their Masters Table. In moe words, thus: Lord, I am a Dogge, I willingly confesse it; nay more, I confirme it; and with all my heart I acknowledge the Iewes to be thy chil­dren, fed at thine owne Table, with variety of Heauenly Dishes. Neither do I enuy them. Let me (poore soule) but gather vp the scrappes that fall from their Table at all aduenture, I craue no more.

No man in the world could deuise a fitter an­answer; for the grace of God was neuer dam'd vp so strictly from the Gentiles, but that some droppes ouer-flowed to them, as may be seene in Rahab, Ruth, Naaman, the Niniuites. And here againe the vnfatigablenesse of her Faith presents it selfe to our view. She followes and cries, and cries and followes, but what? The Solicited is si­lent, the Disciples grumble, she is not of the Fold, she is a Dogge. Who is a Dogge? A deuout and sanctified Woman. And who calls her Dogge? Christ; the Sanctuary of Soules. It's nothing to swim in a warme bath; but to endure the Surges, and tumbling billows of the Sea, that's the man. To beleeue that GOD is thy GOD, and loues thee as the Apple of his eye, when he calls thee Dogge, and grindes thee to powder, that's the Faith.

To end this second part: this Woman suckes hony out of gall, and like a good Logician presses him with this Syllogisme:

The Dog is to haue the crums of his Masters Table: I am the Iewes Dogge,

Therefore. I am to haue the crummes of their table. The Maior is taken from the law of Nature, the Minor from thine owne words: what sayst thou, Lord? answere me: dost thou deny, or distinguish? Neither. He did not answer the Argument; nay, (with reuerence be it spoken) he could not an­swere it: for then he should haue denied mercy to the Penitent, and so contradicted himselfe, which had been an Impotencie. This of the EPI­TASIS.

The Catastrophe is contained in the last words of the Text, Then Iesus answered and said vnto her, O woman! great is thy faith; bee it vnto thee euen as thou wilt. Where our Sauiour first com­mends this Woman, and that with an admiration; O woman! neuer in my life met I with such an Heathē; thou passest of all that euer I knew; veri­ly I haue not found such Faith in Israel. Thou art able by thy knocking, and importunitie to make one rise out of his bed, from his children at mid­night, to lend thee three loaues. Luke 11. 5. Luke 18. 5. Thou doest e­nough to compell an vnrighteous Iudge to doe thee iustice; much more a righteous one to shew thee fauour.

O the bountifulnesse of GOD! when we haue done all we can, Luke 17. 10. we are but vnprofitable seruants; [Page 37] yet he passeth by all our infirmities, and rewar­deth all our good; rewardeth? yea, and applau­deth. Thus the thriftie Seruant, that had im­proou'd his Masters Talents, Math. 25. 23. hath an Euge for his paines: It is well done, good seruant, and faith­full. What a singular incouragement is here to well-doing? Ay Caitiues! ah Slacke-graces! how slothfull are we in our Masters businesse! ah Run­nagates, like Onesimus; Philem. nay would to GOD wee were like Onesimus.

But for what extols hee this Woman thus? For her Faith. What Faith? That which Iustified her before GOD. But here's onely a sute for a tem­porall benefit, what though? That nothing lets, but that by the same Faith that laid hold on sal­uation, shee beleeued also the recouery of her daughter; Rom. 4. 19. euen as Abraham by a Iustifying faith, was perswaded of a Sonne in his old age. The whole tenor of the History imports thus much, whether you consider the Obiect of her Faith, or the Temper of it, or the Strength, or Effects; a­mong which the last is most plaine for this pur­pose: for it shewes that by this Faith, she might obtaine whatsoeuer shee would; now who doubts, but she would haue the forgiuenesse of her sinnes, without the which shee were more then most miserable.

The next way then to be honoured of GOD, is to honour GOD; 1. Sam. 2. and the next way to honour GOD, is Faith, which assures me that Christ hath loued ME, and giuen Himselfe for ME; Gal. 2. 20. and with [Page 38] Himselfe, all things: and all this He doth alone, Rom. 8. 32. Heb. 1. 3. Isaiah 63. 3. treading the Wine-presse ALONE, without helpe of Angels, of Men, of Works: for Angels are but seruants, Men euer typing, and Workes not workers, but markes of our saluation. This Do­ctrine (as Staupitius well noteth) must needs be sound, and the Religion that maintaines it, Pure, and vndefiled: for it exalts GODS glory aboue the Heauens, and humbles man to the dust of death. Therefore is Abel commended for his Faith, Enoch for his Faith, Noah for his Faith, A­braham, Isaac, and Iacob for their Faith, Moses (the Law giuer) for his Faith; Rahab, Gedeon, Barac, Sampson, Iephta, Dauid, Samuel for their Faith; Heb. 11. all for their Faith, and all in one Chapter.

If here it be spitefully obiected, that we prate so much of Faith, that we haue pack't Good-Workes out of the Countrey; be it answered, that this is nothing but Wood sere, or Cuckow-spit, the froth of rage, with a worme in the midst of it. For wee doubt not to affirme, with Luther, Luther in Gal. that The fruit, and profit of one onely worke, which a Christian doth in faith, and through faith, is to bee esteemed more pretious then Heauen and Earth. Onely we exclude Good workes from our Iustification, for the satisfa­ction of the law, because therein nothing doth, nor can concurre with the Merit of Christ. And this is the very Argument of that excellent Epi­stle to the Galatians, Gal. 6. 11. 2. 11. (which S. Paul writ with his owne hand) and for which he withstood Peter to his face. Luth. in Gal. For as Luther (in an holy zeale, casting [Page 39] out flames of fire) saith; What is Peter? What is Paul? What is an Angell from heauen? What are all other creatures to the Article of Iustifica­tion? A point so perspicuous, and praevalent, that euen Bellarmine himselfe (the Milo that beares the Pope vpon his shoulder) is forc'd to yeeld to it. His words are these. De Ius [...]if. lib. 1. In regard of the vncertain­ty of a Mans owne righteousnesse, and for feare of vaine-glory, it is the safest way to repose our whole confidence in the ONELY mercy, and goodnesse of GOD.

Now where we are charg'd, that the beating vpon the poynt of Faith, hath banished Good­workes; we auouch it to be the speciall way both to breed and cherish them. In this present Text is a Cluster of Good-workes, farre more pleasant to behold, Numb. 13. 24. then that of Grapes, which the two Spies brought on their shoulders, on a barre from the Land of Canaan. Here is finding of Christ, fol­lowing of Christ, crying cleare-out after Christ: here is Loue, here is Zeale, here is Patience, here is Prayer, here is Humilitie, here is Modesty, here is Sincerity, here is Perseuerance, and other sparkes of Grace, that lie hidden, vnder the ashes, which if you stirre, will flye aloft, & crackle about your eares. What is the cause of all these Good deeds? Faith. For, can the Fruit be good, till the Tree be good? Can the Tree bee good, till the Sap bee good? Is not Man a Tree with the root vpward? Is it not Reason that makes a Man, Faith that makes a Christian? Is not this Paules method in [Page 40] all his Epistles? Spends he not Eleuen Chapters in that to the Romans, in laying the foundation of Faith, before he build on it with exhortatiō to good life, which he performs but in fiue chapters? Ile tel thee, proud man, thou that swellest now in the confidence of thy works; when sorrow comes, and the Law strikes vp a fearefull Alarum against thee, thou shalt be ready to peake aside, & to spy out some bauke in an Out-house, whereon to dis­patch thy selfe. Rom. 5. 1. For, being iustified by Faith, wee haue peace with God; the Accent is vpon Faith, vp­on Christ, without which, without whom alone, we shall neuer haue peace of conscience: but when it is Morning, we shal wish it were Euening; Deut. 28. 67. and when it is Euening, we shal wish it were Morning; when we are in the Countrey, we shall long to be in the Citie; and when we are in the Citie, we shall long to be in the Countrey: changing the Place, but not changing the Paine; because the forked arrow of GODS Vengeance stickes fast in our side.

This Orient Pearle, this Womans Faith, is fur­ther magnified by the Greatnesse. The Dictator of Philosophers said well, Arist. Eth. 4. 3. [...], Fairenesse consists in Greatnesse. For a little house (though curious in the Frame) may bee coun­ted Pretty, neuer Sumptuous. Now this Greatnesse of Faith, implies Degrees: For some are strong, and Inuincible, as this Woman, who aboue Hope, be­leeued vnder Hope: Rom. 4. 18. Others weake, as the Apostles before CHRISTS Resurrection. Mark. 9. 23. So then wee must imitate the good man in Saint Marke, who [Page 41] cryed with teares, Lord I beleeue, helpe my vnbe­leefe.

This of the Commendation of the Womans Faith: now followes the Cheerefull Grant of Her Desire; Be it vnto thee, euen as thou wilt. Do but aske and haue; The Deuill is gone out of thy Daughter; want'st thou any thing else? Competency? Content­ment? Heauen? Take it, take Mee and all, and all because thou hast wrastled with Mee, Gen. 32. 28. like Iacob, and ouercome Mee. Beloued Brethren! You that by vertue of this Faith, may aske what you will, and obtaine what you aske, let me this once be Yee All Representatiuely, and in your stead beg for You and Mee, some precious thing that's worth the crauing.

It shall not be Pleasure, for that lasts but an inch of time, and what are we the better to play, and skip, like fish in the Riuer Iordan, and present­ly to fall into the Dead Sea? It shall not be Honor, for that is a thing without vs, not in our owne possession. It shall not bee mony, for (as Cyprian saith) it makes one sigh at a Feast, and at Night when he sinkes into his downe-bed, Cypr. Vigilat in Pluma, he lies broad waken. These Three wish I not for You, and Mee, for they cannot last, nor secure the conscience, nor satisfie the vnlimited desire of the soule: But One Thing haue I desi­sired of the Lord, which I will still require, and that is, The fruition of the Comforts that are in CHRIST.

This was the Happinesse S ^t. Paul aspir'd to, in [Page 42] the third to the Philippians, the 7 and 8 verses: Philip. 3. 7. 8. (a Text worthy to bee written in Golden, nay, in Heauenly Letters.) I haue counted (saith he) All Things losse fpr Christ. Quae [...]; which All things? That I was not an Infidell: but Circumcised; and that not when I was a Stripling, a Man, an old Man, as were the Proselytes, but the Eighth Day, according to the prescript of the Law; That I was not of an ordinary Tribe, but of BENIA­MIN, whence sprang the first King, and which claue to IVDAH, when the Ten Tribes fell away: That I was not lately descended from the Hebrewes, but very anciently from the Loynes of Iacob: That I was not of a meane Place, but a Pharisee, the most famous of Sects, for the opi­nion of Sanctimony and Learning; That I was not Cold, or Luke-warme, in my Profession, but Wallo­ping, and Running ouer with heate of Zeale, euen to the persecution of the Church: That I was not of a spotted or indifferent Carriage, but of a cleare and vnsuspected life: All these, these All, and All things else (except my Knowledge and Faith in CHRIST) as the Priuiledge of mine Apostle­ship, my inward Vertues, and workes of Grace, Haue I counted lost for CHRIST. Yea Paul, you Haue, but DOE you Now? Is not your mind al­tered? Yea doubtlesse (I know what I say) I DOE count All things losse, and more then that, I Haue suffered the losse of All things, and haue throwne them Ouer board, as Wares into the Sea, to ligh­ten my selfe of Them. Yea, but do you not now [Page 43] repent, as Marriners are wont in the like case, when they come to Shore? Not I, not a whit; Farewell they; I am glad I am rid of Them: For what are they, but [...]; but Drosse, but Rubbish, but Offall, but Refuse, but Garbage, but DYNG, in respect of CHRIST.

Then more, and more, do I find and perceiue, that All things to CHRIST are but vaine, and irksome: and that without Him, the most Iushious pleasures, and clyming preferments, are but weeping Ioyes, and noble Miseries. O how Honourable is Hee, Isaiah 9. 6. For his Name is Wonder­full, Counceller, the Mightie GOD, the Euer­lasting Father, the Prince of Peace. O how Victo­rious is Hee, and with what a grace doth Hee tri­umph! Isaiah. 63. 5. Who is this that comes from Edom, with Red Garments from Bozrah? O how Rich is Hee, Gen. 17. 1. 2. Cor. 3. for Hee is Shaddai, [...], All-Sufficient, though being Rich Hee became Poore for vs. O how comfortable is Hee, Reu. 22. 16. Psal. 45. 8. for Hee is not a Blasing­staree, nor a Night-Starre, but the Morning Starre, and that not clouded, but bright, and resplen­dent. Cant. 1. 2. O how sweet is Hee, and how all his Gar­ments smell of Mirrh, Aloes, and Cassia; His name is as an Oyntment powred out, therefore the Vir­gines loue Him. Cant. 5. 10. O how Amiable is He, for He is White, and Ruddie, the chiefest of ten thousand; His Head is as fine Gold, his Lockes are curled, and blacke as a Rauen. O how louing is He, Cant. 2. 6. for his left hand is vnder his Spouses head, and his Right hand doth embrace her. O, he hath lou'd vs, (as [Page 44] Bernard noteth) Bern. Sweetly, Wisely, Strongly: Sweet­ly, for Hee tooke vpon Him our Nature: Wisely, for Hee tooke not on Him the corruption of our Nature: Strongly, for Hee gaue vp His Life for our sakes.

Cant. 8. 1. 6. 2. 5.O CHRIST, That thou wert as my Brother, that suckt the breasts of my Mother, that I might finde thee, and kisse thee. Set me as a Seale on thine heart, and as a Sgnet vpon thine Arme. Stay mee with Flaggons, and comfort me with Apples, for I am sicke of loue. Let me borrow the words of Ig­natius; Igna [...]. Come Fire, come Gibber, come tearing with wilde Beasts, come crashing of my Bones in peeces, come drawing my foure Quarters asunder, come grinding my whole Body to powder; nay, come the torments of the Deuill, so I may but Winne CHRIST, Lord, let mee see Thee, that I may die; or rather, let mee die, that I may see Thee; yet with humble submission to thy holy Will, lest otherwise I die, and doe not see thee. To this our deere, and blessed Saui­our, together with the Father, and the Holy Ghost, bee all Honour, and Glory, Now and Euer. Amen.