that the plague brake in Psal 106.29 So in the dayes of Ames they put words of their owne pleasures into the mouths of his Prophets and gane them their text therefore the Lord saith that hee was pressed vnder them as a cart full of sheaues Am. 2.12.13 and cold hee bee more wearied therefore it is a vexation to him when a people is more zelous of traditions or of mens inuentions then of him The reasons Reasons what Master will not to a vexation bee weary of that seruant that will not doe what hee shall command but what himselfe listeth wee are Gods seruants not to follow our owne head but to follow him When therefore wee walke in our owne deuices not in the steps of his word must it not needs vexe him and so cause him to leaue vs when we leaue him first Secondly such spillings are but strange fire as all els are which in worshipping hee commandeth not and such fire the Lord will deuoure with fire from heauen as he did Nahab and Abihn the Sonnes of Aaron Leuit. 10.1.2 And would he so do if such acts of presumption did not greatly prouoke him Saul sought the Lord in his owne way and found his owne destruction He would not obey as he was commanded but as hee listed therefore the Lord had no pleasure in him nor in any of his offerings 1 Sam. 15 22. Thirdly God is pleased when we do his will and obey his word And obedience in this sense is as the salt of the offering that keepes it in good taste without which it stincks before God 1 Sam. 15.22 as before Ier. 7.22.23 and is God pleased when his word is obeyed then it must needs vexe him when it is not Such seruants and they that so serue doe but mocke God with a shew without substance and hee will not be mocked Galat. 6.7 The vse is first for instruction teacheth that to complement with religion Vse 1. is to driue away Christ and religion Hee is no good Christian whose Christianitie stands all in outwardnes Rom. 2.28 neither he who flides into a visible garbe of Christianitie onely by custome and the imitation of times The lewes did so and had glorious words for a cloake of their falshood Ier. 7.4 They had as most of our ignorants now haue a spiced conscience in vaine things but no conscience of worshipping in Spirit and truth Such worshippers were the Samaritans they stood vpon the formalitie of Iacobs Well when there was no water in it such as Iacob drank of when hee drank of the Spirit Ioh. 4.12 So nature and custome taught them their religion and haue the most of our people any other teachers at this day If they pray it is in words without any heart euen when their lippes march as Iehn 2 King 9.20 they care not if hee that is the Salt of the Parish the Minister keepe his whitenes whether hee haue any sauour in him or no. Math. 5 13. and so they loue rather to see then heare a Preacher This is not to doe after the doctrine here but contrarily and will Christ tarie where hee hath but an outside and not the inwards of a true welcom in the Gospel One saith well he that is maried to a fleshly religion or religion of no Spirit cannot haue Christ for his Husband All ceremonious worshippers are of this stamp moulded into no religion but what is carnall and standeth in worldly matters therefore the marriage bond is broken betweene Christ and them Against this doctrine offend the Papists who hold of Peter by succession if so but not by doctrine not hauing the faith of Peter they catch at his chaire and keepe the bones of the Saints though no marrow bee in them Yea they make crosses 〈◊〉 while yet they make the Crosse of Christ of no effect and will Christ tarie there where he is so dallied with An admonition therefore Vse 2. if we would keepe Christ to keepe in with him by bearing vpon substance in religion and not vpon formes only God is a Spirit and a liuing substance Ioh. 4.24 will be worshipped substantially Now to worship substantially is to serue God by his word where his seruice must be learned of himselfe who left making after hee had made his last testamēt hence the second commandement sends vs to God the only Maker in the frame of religion Exod. 20.4 In making of the tabernacle euery thing was precisely commanded the silke the colour the smallest Goats-haire the least pinne was striken in with Gods owne hammer Exod. 26.4.7.15.16 And then shall wee thinke to please God when wee vse not his hammer but our owne for the pinnes we hang our faith vpon all good meanings the spring of our owne braine what are they but our vnreasonable seruice of God and what is that but the sinne of witch-craft 1 Sam. 15.15.23 what vpon this but a prouoking of Christ to a departure The Lord seekes such to serue him who scrue in spirit and truth Ioh. 4.23 And doth hee seeke such worshippers questionlesse he is delighted with such a worship and further hee seeketh this seruice that hath no need of our seruice and it is to our owne profit not his and then shall hee not haue it that wee may haue him euer Quest. but what is it to worship in Spirit truth Answ To worship in Spirit is to worship spiritually not carnally and in ceremonie and to worship in truth is to worship otherwayes then the lewes who worshipped in shadowes of things to come Heb. 9.9.10 Where it appeareth that the seruice of God in the Gospel must bee in manner wholly inward spirituall whence I inferre that they who vse Gods worship or any part of it as matter of ceremonie and forme only do with Saul go to graues to enquire at the dead 1 Sam. 28 7.8 but then the Lord was departed from him ver 16. that the Deuil said truely and then he will leaue vs which would be considered of those Christians who so 〈◊〉 heere a forme of Gods seruice never care whether it edifie the conscience or no never seeke for Gods seale vpon it that it may imprint blessings never hold Christ with the right hand that he may not go away as here from the Pharises whose deuotion was all set in a ceremonie of religion But whither did Christ goe going from the Iewes departing from them hee went as farre as well he might he went to the hithermost coaste of the Gentils whereof hee was the appointed light Luc. 2.32 And so as the Sunne of the heauens he sends forth some beames of his approach before him as the messengers of his comming not long before he came The Sunne went low in Iudea but was not down and Christ was going away but not gone therefore Christ departed but into the coasts of Tyre and Sidon and not farre into the countrie Here he desired to repose himselfe and was receiued where his owne
and great power as God which teacheth that Christ is an absolute Lord Doct. 2. or Lord of all the Lord that hath the heauen for his inheritance and the ends of the earth for his possession Psal 2.8 The Lord Christ that sitteth at the right hand of God till all his enemies be made his foote-stoole to tread vpon Psal 110. 1 Cor. 15.25 the Lord of life Act. 3 15 and the Lord of glorie 1 Cor. 2.8 also the King of Kings Lord of Lords 1. Tim. 8 15. and this name is written vpon his garment and vpon his thigh for a lasting memoriall Apoc. 19.16 the reasons Christ is one with his Father in title of power and effect of doing and therefore Almightie as he is Ioh. 5.19 10.30 and doing as he who is Almightie doth He is our Michael our strong God Apoc. 12.17 and who so strong but hee that is God Secondly his power appeareth to be aboue all powers created for asmuch as hee made vs of nothing Hebr. 1.2 and redeemed vs being worse then nothing Apoc. 5.9 He that buies a commoditie is owner of it and shall not he haue vs that bought vs so he that makes a work hath the praise of it if it hee praise worthy And shall not hee bee praised in vs and for vs that made vs And if so who is so worthy as Christ and what God among all the Gods like him Thirdly He is the law giuer and ludge of conscience Iam 4.12 and what man what Angel is so and who but he who is Lord of men and Angels The vse is for admonition For is Christ the Lord ouer all Vse 1. wee must acknowledge and vse him as our Lord. Hee offered a price when he offered himselfe 1 Cor. 6.20 and doth not this binde vs to offer our seruice and selues to him This will not be in the generall denied but then in the particular we must obey his word Ioh. 15.14 and be are his correction Hebr. 12.5 we must thinke and speake of him reâ— erently bring gaine and glory to him in the place hee hath set vs. Good Seruants will bee for their Masters lawfull profit and not discredit those whom they serue Christs seruants must be no other to him By their receipts in the power of godlines they must make others better so bring him gaine that way Ministers must put a stock of good people vpon his grounds by attending their charges and Masters of families must not bee gainâ—rs where Christ is a looser they must not keepe in house a bad workeman for the Lord because good for themselues though a swearer a scorner a foul mouth'd talker a prophane person like Esau for practise of religion a meere Atheist all must seeke his kingdom in their places not their own greatnes seuered from it Magistrates must drawe for him and set the point of authoritie to the brest of offenders against his lawes Christians generally must lock their dores against all the prophane fellowship of wicked men against it they must shut the windowes of their senses and the dores of their hearts and not shame the calling whereof Christ is Lord and Maker we say Lord Lord Matth. 7.21 we must not therefore cary the key of our selues at our owne girdles but resigne vp all to the Lord of all wee professe we know Christ and therefore confessing him in word wee must not in our liues denie him Tit. 1.16 Is Christ the absolute Lord Vse 2. or Lord of all this is for much comfort to true Christians all things are subiect to him who hath subdued all things to them he hath troden vpon Satan that they might tread vpon him who else would ride ouer their backes Rom. 16.20 He that is their head is head ouer all and what cause to feare any aduersarie fearing him Queens on earth so long as they please need not care for the displeasure of any subiect Christians by marriage with Christ are his spouse and Queens to him who hath an absolute Souâ—raignty in heauen and earth and therefore need not to feare what men can doe to them the be vnder Christ the royall husband of this wife and so vnder his frouns in all they intend to doe against his Church which is his spouse and Queene vnited to him in a most neere tye He that chained the deuills and can binde men and Tyrants to his pleasure saith to them touch not mine annointed Psal 105.15 Also hee that can raise the countrie and draw the world after him commanding in all the earth saith those mine enemies that will not haue mee to reigne ouer them by mine ordinances and seruants bring hither and slay them before me Luc. 19.27 They that smite the apple of his eye in these shall finde they haue striken him in the eye Zach. 2.8 who will be auenged of them for both eyes Iudg. 16.28 Another vse is for instruction Vse 3. teaching Christians for as much as Christ is the Lord of all to suffer him to dispose of all 〈◊〉 waies whatsoeuer shall befall them here they must remember that all is from him and neuer forget to beare patiently what their Lord hath done Psal 39.9 whether they winne or lose they must with Iob giue thankes and blesse his name that giues and takes away Iob 1 21. with like consideration we must strengthen our patience when strange iudgements come for first we haue deserued worse by our sins and secondly they are sent from him that is Lord of men and angels and hath power as hee sent them so to take them away wee may and should feare when they are toward or vpon vs Psal 119.20 but murmure we may not lest we bee found fighters against God A second vse of instruction is to teach vs to vse no creature seeing we haue all in Christs right and all from him as Lord of all without prayer as by leaue from him 1 Tim. 4.5 wee are here but stewards Luke 16.2 and such as haue all good parts of minde and bodie vpon a reckoning if wee haue learning wit honour wealth the Princes fauour or other good thing besiede they are our masters goods which we haue in an inuentorie from him and therefore to him wee must accompt for them one day he will know to what vse wee haue put them A third vse of instruction is to teach those that are Lords ouer others to remember that they haue a Lord aboue them therefore as fellow seruants in Christ what they command must bee iust and what they impose no other than what the supreme master of both would haue to bee done Eph. 6.9 They must not command nor cause them to breake the sabbath to liâ— to say that euill is good for their pleasure or gaine for the Lord aboue will punish such commanders and hold them guiltlesse that so obey It is necessary therefore in such case for the greatest on earth to looke vp to a greater in heauen In the second
here reproued Men will bee captious with offence in other cases and may not Christians without offence in this case take Iacobs hold and say to God I will not let thee go except thou blesse mee Gen. 32.20 Benhadads seruants could take diligent heed to the words of the king of 〈◊〉 and when he let a word fall to their Maâ—â—eâ—s aâ—uantage they were captious enough hee called Benhadad his brother 1 King 20 32. and they straight had it by the end and said thy brother Benhadad v. 33. Christians beleeuing rightly in God for saluation should doe likewise they should holily catch for themselues as Benhadads seruants for their Master euery aduantage in the word that may make for their better stay and rest vpon Gods saluation In the word Christ is stiled our brother Heb. 2.11 we should here applie and wee may without presumption and say our brother Christ or Christ my brother for Christ is brother to beleeuers and therefore to mee a beleeuer Indeed in the sharpe brunt of the spirituall crosse it is hard rather impossible to the flesh of a much deiected Christian to vse this boldnesse towards God and some wh◠〈◊〉 voices in their fâ—are haue â—â—gâ—ed great distempers within haue reasoned rather against than with any hope and said that Christ indeed came into the world to â—aue sinners but not such sinners as they are singling out themselues and as Isaac said here is fire and wood but where is the Lambe for sacrifice Gen. 22.7 so these in their haste haue said here 's hell sure enough and wood enough to it in the infinite trespasses of our life but where is the sacrifice for sin but to such I say though they see not the Lambe appointed for sacrifice as Isaac saw nothing for sacrifice when his father was about to sacrifice him and though their eies misted for the present with blind distrust they cannot see so farre yet when the storme shall begin to take vp they shall see cleerely with Abraham that Isaac who in Soxâ— may bee offered vp must liue and that Christ the Lambe slaine for them is the sacrifice that will saue them from the hand of death for to those that are in him and all right beleeuers are there is no condemnation Rom. 8.1 To conclude whatsoeuer thy temptations are or may bee trust still in God and say to thy soule as the Prophet to his wait vpon him Psal 43.5 A comfort to true Christians greatly humbled by their sinnes Vse 2. For if they must beleeue nothing to the contrarie of their saluation what is it that can discourage them seeking Christ in true repentance for now their head is kept aboue water or beeing readie to sinke there is a hand out to receiue them Matth. 14.30.31 And here it is as true as worthie of all acceptation that Iesus Christ came into the world to saue sinners 1 Tim. 1.15 then though we be sinners so we be penitent and heartily sorie that we haue sinned either Christs comming into the world was to no purpose or it was to saue such and then why should there be any staggering though our sinnes bee great God is greater that hath forgiuen vs all our sins We can not haue mo sinnes or more hainous then Manasseh had yet when hee greatly humbled himself before the Lord the Lord was entreated of him 2. Chr. 33.12.13 This Woman had but the general promises contained in the word of the old Testament and yet belieued We haue more for the anker of our Faith hath two vnchangeable rests to beare vpon as the promise of God and his oath Heb 6.17.18 and shall wee bee faithles or shall we belecue any thing against that which is so surely ratified and by two such witnesses in heauen Can God be false of his word or forsworne he hath said whosoeuer beleeueth and is baptised shall bee saued Marc. 16.16 Thou therfore that doest beleeue and hast beene Baptised must be saued or God must crack his word But as was said he cannot denie himselfe his word and deed are one and for any to beleeue any thing against his saluation is to make question whether God bee Almighty and true and whether his word shall stand or ours But heauen and earth may passe the word of God shall not passe Matth. 24.35 In this case therefore what shall let that Gods promise should not take the effect in iustified mans saluation through faith Rom. 4.14.16 Quest But was it not great presumption in this Woman to beleeue against Christs expresse word Answ She beleeued not against it in the true sense but in the letter which seemed but was not against her She denied not his words onely she demurred vpon them as Abraham beleeued Gods word of promise concerning Isaac though that same word commanded Abraham to offer and kill him Hebr. 11.17.19 More distinctly and particularly wee may consider in this Womans humble request two things as the person to whom she makes it and the thing for what The Person is Christ the Lord but why not to his disciples and why not to him by them the reason was her faith being a true faith set her a better and a neerer way and that was directly to Christ and not about to or by the creature The Lords prayer the text mother of all true prayer directs to none but to our Father in heauen Matth. 6.9 Doct 2 In the old Testament the call is vnto God the text saith that in the word of Ichouah call vpon me Psal 50.15 In the new Testament we haue the same directing precept for comming to God in our prayers no other spoken of for Christ saith to all in necessitie come vnto me Mat. 11.28 that is to him who is our God and deliuerer in troubles and who can and onely can ease vs of them Therefore the lost Sonne in that parable by Saint Luke came to his Father not to his fathers Hindes Luc. 15.18.20 In all the Psalmes of Dauid which are Psalmes of prayer we finde neuer a Ladie Psalter they are all directed as incense to God Psa 141.1.2 To whom did Moses and Aaron among Gods Priests pray and Samuel among his Prophets it is said these called vpon the Lord and he heard them others could not heare them Psal 99.6 Reasons The reasons Prayer to God is a part of Gods honour which glory heâ— will not giue to another Esa 42.8 It is his seruice and worship and wee must onely serue and worship him Matth. 4.10 Secondly it is a vaine thing in our troubles to call vpon those that cannot help vs that cannot heare vs. Now none can in that ease help vs but God nor heare vs but hee the Angels know not our thoughts and the Saints are farre from hearing vs Esa 63.16 Thirdly the Obiect of faith must be the subiect of prayer but in God onely we beleeue and therfore to God onely must we pray Rom. 10.14 Fourthly besides it is a folly
that is written concerning him not one sillable not one letter or small pricke Matth. 5.18 Of this woman Vse 3 the mirrour of a worthy hearer all hearers should learne patience and application in the sharpest reproofe of the word When it rebuketh a sinne they that bee guiltie should turne the edge to themselues confesse a truth and not kicke against the prickes of it Acts 9.5 The Apostle Saint Paul where hee found sinne made an owle of it and follows it with crying out Who shall deliuer mee from this bodie of death Rom. 7.24 He was a persecuter a blasphemer a great sinner and he tells the world with his owne penne that he was so 1. Tim. 1.13.15 But how many will doe so now and giue God the right of his iustice by keeping their sinnes alwayes in sight and by branding hell in their foreheads as the Apostle did rather when they should say truth Sir to the Preacher they rise in his face for speaking but truly and iustly of their sinne The inuersion of Christs Answer followeth Yet euen the dogges eate of the crummes c. HEere the woman as wee heard makes vse of Christs argument and turnes the point of it vpon her selfe For she saith Yet euen the dogges c. as if shee should haue said Though in thy meaning Lord I bee but a dogge or whelpe vnder the table of the children and I presume no higher yet I may gather vp the chippings that fall from the table where the children haue so much What therefore is not denyed to a dogge giue Lord to thy prostrate hand-maid Or thus The table of the children was neuer so sparingly set but that somewhat wold fall ouer to those that waited below I am one that humbly waite below Lord say to thy seruants soule I am thy saluation Psalm 35.3 This may bee the womans answer in more words And here was great faith indeed and with it great humilitie This woman was faithfull and yet humble and so wee see that certaintie of faith may stand with humilitie Indeed Doctr. 1. foolish presumption will be answered with nothing though it haue nothing to say and be brought to a stand where true faith goes forward though limpingly as vpon stilts For it belâ—ues beyond reason of letter and aboue hope vnder hope Rom 4.18 Abraham the patterne of faith was humble enough when hee drew neare to God Genes 18.27 And Daniels three companions in the captiuitie were not conceited of themselues when yet they could say to the king The God whom we serue will deliuer vs. Dan. 3.17 And blessed Mary might be the seruant of the Lord and the mother of Christ too who bore him in her faith as surely as in her bellie Luk. 1.38 Also hee greatly trusted in God who yet could say Lord my heart is not hautie nor my eyes loftie Psal 131.1 And Iehosaphat that strongly reposed on God said that hee could not tell what to do or that he had neuer an eye vpon himselfe but his eyes were toward the Lord 2. Chro. 20.12 Thus true faith hath roome enough for humilitie The reasons Reasons To doe what we are commanded to doe vpon a promise is not pride but obedience Now we are commanded vpon a promise to beleeue and therefore we may beleeue and be humble Ioh. 3 16.27 Beggers are humble enough and yet importunate such a beggar is faith which hath nothing but what it seekes and gets abroad Psalm 40.17 and therefore as a beggar it speaks with prayer and humbly by petition Vse is first for confutation of Papists Vse 1. who call true confidence in God proud presumption Their tenent is that none can without an arrogant spirit beleeue the certaintie of their owne saluation But we see the contrary in this humble and prostrate woman and verily whosoeuer trusteth most in God hath the least opinion of his own worth So this woman passing others in faith went before them in a low conceit of her selfe But they who say that it is pride and arrogancie to trust in God for saluation hold it no pride to trust in themselues for it Hence the vulgar which are of their teaching say that they hope to be saued by their good meanings and their good deeds The second vse is Vse 2. for the triall of our faith for the humbler in the opinion of â—ur selues the stronger in faith The more we trust God the lesse we trust our selues though neuer so full of good works Iob was a painfull workman in the Law yet saith that if God should contend with him or pose him hard hee could not answer him one of a thousand Iob 9.3.14 Dauid confesseth as much Psalm 148.2 which is that no flesh if the winde of iustice blow vpon it can stand in Gods sight for so in his sight shall none that liueth bee iustified Could there bee better men then these two and of better faith and yet how humble in all that they did So the returning Prodigall had great confidence in his father yet cast himselfe below a sonne and thought himselfe not worthy to sit with the Hindes except his father were so pleased I herefore hee faith I am no more worthy to bee called thy sonne make me as one of thy hired seruants for vnworthy to be so except thou make me so Luk. 15.19.21 To bee short how many more faithfull then this woman and how many more humble Therefore the denials of Christ were but as so many strong windes to cause the flame of her faith to rise vp higher But here further the woman speaking of some crummes or fallings from the table of the children intimates that it was a full table a table that ranne ouer and where was no want but exceedings rather And here learne that the Iewes diet in time of the Law was no spare diet Doctr. 2 but a table running ouer to the Gentiles Naaman the Syrian Luk. 4.27 the widow of Sarepta Luk. 4.26 the woman of Samaria Ioh. 4.28 the Centurion in Saint Matthew Matth. 8.5.6.7.8 Iob in Vz Iob 1.1 and this woman here were all fed though not with the whole loafe yet with crummes from the childrens table And crums were good fare in the hunger-bitten land of the ignorant Nations Though God then but dropped vpon them yet in the Gospell and when the Iewes would not come to the Kings wedding dinner Matth. 22.9 10. they had a plentifull raine of grace which was shed vpon them abundantly Tit. 3.6 and then the hall was set round with guests It is sure then that God euer kept a good table a table well appointed for all that would come The reasons Reasons It is for his greater glory for that house-keeping is much commended where is no want But God spares for no cost where his guests come willingly if they want not a stomacke they shall want for no meat for hee that is rich in abundance of all heaneuly treasures will serue them of all
that must perswade in such cases or else when will we beleeue the virginitie of the mother of Christ the three distinct persons in one entire God head the rising againe of the same bodies long ago consumed to dust and nothing and the like sacred mysteries of our most holy faith Some that professe to beleeue in Gods power and goodnesse will yet beleeue no further then they see They will trust God vpon a good pawne as if hee fill their barnes with corne and their purses with money otherwayes they will trust him no more then men will bankrupts Hee hath giuen his faithfull word that they who seeke him in faith Psal 34.10 and serue him in righteousnesse vers 15. shall want no good thing But doe they take him at his word who lie and cosen vse violence and draw bloud to bee rich And do they trust him for their prouision who being poore fall to practises against good conscience steale and take his name in vaine Prou. 30.9 these can skill of nothing but what they haue in hand Where the faithfull beleeue without meanes and against them Dan. 3.17 When they haue nothing they know God hath enough and they sufficient in his store-house of prouidence They will beleeue in his power for their safetie though they should haue all the world against them Psal 3.5 6. and though they be drunken with gall and wormwood they will not doubt to be made sober againe with the sweet mercies of the God of their saluation A direction for Gods mourners Vse 2. when with Isaac readie to be offered vp they see the fearfull knife and wood but not the Lambe for sacrifice Gen. 22.7 that is see their fearfull changes but not the issues of them In this case they are here taught with Abraham to say in their faith that God will prouide that is worke though they see not how ver 8. Indeed when the fauour of God is in the eclipse God darkeneth for that time all the lights of his children they cannot see his loue and they feele a great measure of his wrath in the best things they do Hence they iudge themselues to bee cast-awayes from the life of Christ which is the case of Gods best Saints It was the case of Iob Dauid Hezekâ—ah Ieremiah and other of the Lords worthies Iob 13.26 Psal 77.7 8 9. Isa 38.10 11 12. c. Ier. 20.14 15 But their darknesse brake vp after a while and their Sunne returned as after a recouery out of some great eclipse or losse of light Therefore meane while and so long as thou feelest such an eclipse of thy lights remember the yeares of the right hand of the most high Psalm 77.10 his former mercie and truth toward thee which are in him without repentance Rom. 11.29 And when thou hast greatest temptations to despaire labour most against them Though thou canst see no reason to beleeue yet beleeue with all thy heart If Gods fauour seeme to be gone in the eye of thy reason looke abroad with the better eye of thy faith the eye that seeth euen those things that are not and it will giue that a being which reason giues for lost The obiect of faith is the promise of God not things vnder sight And therefore when all things seeme to go one way and when heauen and earth the Sunne Moone starres and all the elements go against vs here is iust matter for our faith a grace that is able to draw some thing out of nothing Here let vs beleeue and wrestle against hope vnder hope and vnder the darke cloud against hell and deuils that enuy our saluation If they say ye haue lost Gods fauour let vs say and with the voyce of faith say it is lost to our feeling but not to our faith for we beleeue and we will beleeue though the Lord should kill vs Iob 13.15 And thus the doctrine of faiths obiect in things not visible or not presently seene will be a good cloke for the weather when rainy dayes come And what storme can stay vs in our spirituall course being so well prouided against what may come hereafter The third vse is for conuiction Vse 3 And here desperate is all the Religion of Poperie which standeth altogether vpon sense for worshipping and vpon sense for saluation They cannot pray but before a Crucifixe nor worship deuoutly but before an Image And for their saluation it is in works that are visible not in grace that saueth vs. Ephes 2.8 Beyond the eye of reason and further then the care of sense they will not haue the Ignorants that follow them to go for assurance that they shall be saued They must not beleeue their owne saluation a thing they cannot see onely they must hold it in a slippery hope or certaintie vncertaine But the old saying is here true As good neuer a whit as neuer the better To allow a certaintie that may faile and they allow no better is in a seeming to build and in true substance to pull downe Looke Rom. 8 15. Mark 11.24 1. Ioh. 3.23 Rom. 5.5 Luk. 10 20. 2. Cor. 13.5 The particular effect followeth The Deuil is gone out of thy daughter WE haue heard of the generall issue now followeth the particular subsequent effect or successe of this conserence The deuill that did go into this womans daughter is now gone out compelled by Christs authoritie and soueraigntie Where wee may consider what Christ said to the woman in these words and what followed vpon it in the next Christ tells her that the deuill is gone we must thinke against his will and dispossessed by a stronger euen Christ that had cast him out And here obserue That Christ is the Soueraigue Lord of the deuils Doctr. The Author to the Hebrews saith that hee had destroyed him that had the power of death to wit the deuill Hebr. 2.14 the effects shew it For he commanded the foule spirits and they came out Luk. 4.36 Now to command and get obedience is to haue dominion The deuils confesse as much who therefore cry out at his approach toward them Matth. 8.29 Also how may deuils being entred into men did he cast out with his onely word Mark 5.8 9 10. and 9.25 26. The seuentie when then returned said to Christ Lord euen the deuils were subdued vnto vs through thy Name Luk. 10.17 And how then can he but haue authoritie ouer the deuils of whom this is spoken and by whom so much is done Reasons The reasons So much was promised to Christ the feed of Mary Genes 3.15 and Gods promises neuer faile can neuer for if hee say the word it is done Psalm 33.9 Secondly this was the end for which God his Father sent him 1 Iohn 3.8 and what shall crosse the way of his ends Mens ends haue a superiour disposer Pro. 26.33 and commonly are ill set but who can say so of Gods ends that they haue a superiour and that they are not well set and what then