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
that need a rowsing vp The Prophet Dauid in his one and fiftie penitentiall Psalme did often change words it was not to shew his eloquence but to testifie as his great fault so his great faith which he shewed by tossing this way and that or as a sicke man in bed from one side to another Psal 51.1.2.7.9.10 11 12. so Gods children in distresse as they haue faith to beleeue so they change phrase in their complainings otherwaies with Baals Priests though wee put neuer so much wood about the Altar of our prayers no fire from heauen falling vpon them wee may crie loud enough and long enough and haue no answere more then they had 1 King 18.23.26.29 But if we haue faith we will pray with Elijahs Spirit and not coldly by putting wood where no fire will take v. 36 38. For the Spirit if we haue it will by our faith put fire vnto our words make them to smoke into heauen and this is to pray as Elijah did whose sacrifice God kindled from aboue Hence appeareth that they want faith who onely out of custom salute God in their formall prayers where they poure out great Hypocrisie but no prayer in Spirit truth and thus they giue God the time of the day in some cold good morrow who bid him be gone all day after and at night when they should make him the keeper of the house they doe not once speake vnto him in prayer to be neare by driuing away all euils that may hurt in case of his absence from their help and protection Somuch for the manner the matter of the Woman petition followeth out of Matt. 15.22 in the combat it self or the issue v. 28. Saying haue mercie on Mee ô Lord thou Sonne of Dauid THIS is the matter of this Womans petition and now the Combat beginnes betweene Christ and her at the weapon of her Faith In this fight she makes diuers requests and receiues sundrie repulses the repulses were three and in those three she warded off three very sore venies offered against her Faith the shield of proofe against them The requests were either her owne v. 22.25.27 or of the disciples for her v. 23. The first of the requests which was her owne is in the words now read Wherein wee haue the grace she begged and the persons the one for whom and the other from whom The grace she begged was the grace of mercie desiring Christ in mercie to pitie her that could deserue nothing And so she beginnes well and at the right end waighing anchore in a safe road Papists cast it on the sand of their deseruings but she sends all away saue Gods goodnes to his humble hand-maid In all Canaan there was not such an other and how many in Israel yet the whole of her request was mercie and that Christ would shew his mercy to a miserable sinner Doct. from hence the doctrine is that whatsoeuer wee haue or can ask of God is out of mercie So Iacob praying to God to be deliuered from the hand of Esau his bloodie brother prayeth out of his mercie for such a deliuerance confessing in true humilitie that hee deserued no such thing Gen. 32.10 Also the thousands of the Louers of God he is said to respect by shewing his mercie to them and no otherwayes Exod 20 6. Dauid further craueth of God that hee would wash his sin that which he was so sick of in many mercies as it were waters His sinne was great and he knew it and therefore speaks of a thorow washing for it Psal 51.2 Ieremie saith it is the Lords mercie that we are not consumed in our sins Lam. 3.22 still then the finger is vpon mercie Zacharie likewise speaking of that spring of day from heauen Christ the true Light that visited vs saith that the tender mercie of the Father sent him Luc. 1.78 Here vpon the Elect are called Vessels of mercy Rom. 9.23 The Redeemed of the Lord the redeemed by mercy Eph. 1.7 and Paul called to Christ called in mercie 1 Tim. 1.13 our begetting a new is through Gods abundant mercy 1 Pet. 1.3 our life after death the riches of his mercie through sesus Christ our Lord. Rom. 6.23 and so all is out of mercie Reasons The reasons by nature wee are the children of wrath Eph. 2.3 enemies to God Rom. 5.10 our imaginations only euill Gen. 6.5 our wisdom simply death Rom. 8.6 and we to euery good work reprobate Tit. 1.16 This is our naturall state and in this what plea can serue but of mercie also herein what could induce God to do vs good but a minde of mercie Secondly in many things we offend al Iam 3 2. nay in the best that the best do much may bee found amisse as comming from them and is not the pardon of offences a worke of mercie and what but mercie can amend what is amisse and for our good we may say of it all as Iacob of all his wealth God hath had mercie on Me therfor I haue all this Gen. 33.11 and if all bee of grace merit is shut out and mercie must enter which is the first part and all of all our true welfare Ps 32.1.2 145.9 One vse of this is to keep God vp in all wee receiue and haue thas is in all them to maintaine his glorie that wee liue it is his mercie and his mercie that the ground doth not swallow vs nor the heauens ouer vs fall downe vpon vs. We haue not a morsel of bread but by his gift Matth. 6.11 nor garment to put on but what we haue from the wardrobe of his sufficiencie That we are saued it is his mercie and his tender mercie that wee fall not presently into hell And surely whosoeuer vseth any of his good blessings and doth not thus reckon for theÌ„ is a theef of them and so is hee that enters otherwayes then by this dore into them Which would bee remembred of all chiefely of the richer sort of people who are aptest to forget God at their full tables and when their heaps rise And therefore to such I say are your barnes full Gods mercie hath filled them Or haue you much His blessing vpon your basket hath caused that increase it is his entire gift let it not pay tole by taking any praise thereof to your selues If he haue let out his vineyard vnto you giue him of his owne fruits freely Giue to his poore and willingly to charitable deeds If you lay them not out so or onely vpon your owne lusts not his mercie but his iustice hath giuen them if you further not his glorie by them you shall answere for them to the vttermost farthing But your accompt for his loue-tokens will bee farre greater as they be farre better If God haue giuen you his Gospel one of his best gifts and you despise the gift as inferiour to the peeble of weâ—â—th you discredit his wisdom and in one of his best loue-tokens his best good
teacheth Christians to make good vse of all Gods strokes further off or vpon others threatning the like or a heauier hand vpon themselues When God toucheth vs in a beast or some like commoditie for a warning wee must be sensible of it as of some prick giuen vs in our arme or leggo for shall hee strike our beast and wee worse then beasts neuer be moued at it or passe by it as by some idle hand as if not God but fortune had striken it what though wee may spare him and that there are mo in the stable shall God lose the opportunitie that he sets for vs and wee sinne still till a worse thing come vnto vs Ioh. 5.14 The poorer sort are much troubled at euery such crosse in their cattle orgrounds but little I may say for most of them neuer a whit better by the hand and for the richer sort no such accident shal humble them Few of one or other call any sin the more into question for Gods hand vpon them in such warnings further off If the poore man lost a beast the losse doth not worke vpon him to repentance and if a rich man lose one he cares no more for it then if he had lost nothing This Woman made another vse of Gods hand vpon her in her litle child so good Christians should The person from whom this Woman beggeth this mercy followeth O Lord thou sonne of Dauid THE person of whom this woman asked mercie is Christ described here by his two natures of God and Man of God where hee calleth him Lord of man in the next words thou sonne of Dauid and of Dauid in the naturall line as borne of Man and in the regall as eldest now from him in the throne and here we haue two hands of faith vp to heauen the one of faith in Gods power that he is able and the other of like faith in his readinesse that as he is able so hee will not be vnwilling to help her therefore shee calleth him both Lord and the Sonne of Dauid as much as if she had said I know thou art able being Lord of all and I beleeue that thou art willing being the promised seed full of humanitie and tender compassion therefore heare mee and haue mercy And these two concurring in prayer as the two Lyons vnder the throne of Salomon Doctr. 1 1 King 10 19. beare it vp with good assurance which by so good a Precedent teacheth that Christians must vnto prayer bring faith both in the power and good will of the Lord to helpe them The Leper comming to Christ was lame of one of these legges when hee prayed for his clensing he confessed he was able but he could not tell that he would for hee said Lord if thou wilt thou canst make me cleane Matth 8.2 This woman knew hee could and doubted-not but he would therfore in a reference to both Christ saith beleeue and it shall be done unto you Marke 11.24 so much was required of the two blinde men for being asked if they could beleeue they answered that they did Matth. 9.28 And so much is implied in the prayer which we call the Lords prayer where what wee haue prayed for we are enioyned to seale vp with the Amen of faith Matth. 6.9.13 Hence therefore preseruation from perishment and preferment to life is promised to none but that are beleeuers Iohn 3.16 the reasons Reasons Without faith in the power and good will of God when we aske any thing in prayer we denie him to be our father one readie to helpe vs and our Father in in heauen one able so to doe seeing his residence is in heauen and his Maiestie filleth the heauen 1 King 8.27 Psal 15.3 and denying either how can we thinke to be heard Secondly the commandement is that we pray in faith Iam. 1.6 but where is the obedience when wee beleeue not in Gods Power or when we mistrust his will it is necessarie therefore when we come to prayer that we haue faith in both praying for things warantably to be payed for Dan. 9.19 First Vse 1 this maketh against those hereticks who with Arrius denie Christ to bee God for what assurance can they haue in their prayers or boldnesse toward him also and against those who with Cerdon Marcion and Manicheus haue denihim to bee man for how can such or how could these premise to themselues any readinesse 〈◊〉 Christ to heare when they should call wee that beleeue both that is that he was the Sonne for euer and the sonne of Dauid in time that is Man in house with vs or Man in our nature may beare vp with great comfort so long as our life is not against saith and so long as we marre not our prayers with our sinnes Esa 1.15 But are wee bound in the chaine of faith to beleeue when we pray that Christ is both able and willing to deliuer vs in our troubles Vse 2 then if our prayers faile of this helpe when we haue sought it vnder our Christian interest in both termes the fault is our owne because wee haue tied our sinnes vpon the pravers that wee made for Christ would by his goodnesse but wee by our bad liues will not Matth. 23.37 the giuing hand is readie but so is not the hand that should receiue the gift A comfortable inuitation Vse 3 or call to true Christians to ease themselues vpon Christ in all the burdens they beare for his sake and a good conscience if they be laden with these and desirous of him these two in him his abilitie readines to help can not but worke strong affections of desire to come vnto him and being come what followeth but ease and refreshing Matth. 11.28 If then thou findest thy selfe fast laid vp by the Law at the suit of sinne Gal. 3.23 or sold vnder sinne needing a Redeemer Rom. 7.14 Behold him that was made vnder the Law or cast in the Law for the debt of men not onely able to discharge the whole summe but willing to bring thy soule out of prison and thou hast seene him that hath engaged himselfe for thy libertie being one of the few that thirsts for his saluation more than for all riches Gal. 4.4 5. and who is in sinne as a malefactor in prison that would gladly be deliuered Rom. 7.24 But this neuer a whit concerneth those whose sinnes are not a burden but an ease vnto them and not their affliction but their glorie Now further where this woman calleth Christ Lord she calls him so in regard of the great power hee hath equall to his Father Lord in Scripture is taken ciuilly for a name of reuerence also possessiuely for an owner and essentially for one with Iehoua in all these respects Christ may worthily bee called our Lord but here chiefâ—ly he is called Lord as I take it to signifie his absolute dominion in heauen and earth and so wee haue what this woman beleeued concerning his deity
place this woman calleth Christ the sonne of Dauid the former name of Lord implying his deity and the large power hee hath in Heauen and earth Colos 1.16 17. was a light too glorious beating in a mortall eye therefore in these words the Sonne of Dauid or man as Dauid shee hath a lanterne to put it in Psal 113.17 and so Moses face which was so bright and shining that the people durst not come nigh is couered with the veile of flesh Exod. 34.35 Christ so high in Maiestiâ— descendeth taking our nature that we might not feare to come vnto him more than Iosephs brethren to come to their brother after hee had opened himselfe saying he was Ioseph Gen. 45.3.5 By this speech of the woman calling Christ the sonne of Dauid it would seeme that shee spake with perswasion and not out of fancie or of somewhat floting in the head where it may be rightly conceiued that she had either read or heard so much out of the word of Scripture and so held by a good Charter what she spake with the voice of her faith in Christ as much as if she had said as euer thou wast borne of a woman haue mercy vpon two pitisull distressed women the mother her afflicted daughter before she called him Lord or Iesu Lord now sheecalls him the Sonne of Dauid and so hath two strings to her bow by the Sonne of Dauid in the naturall line she meanes the Son or of Marie and of Man in the regall the Sonne of King Dauid next to the crowne of Iudah from whence wee may draw those two propositions or axioms the first Doct. 3 that Christ the Sonne of God was the Sonne of Man the second that hee was man in the best bloud of king of the Iewes for the first it teacheth that Christ was the Sonne of Dauid that is of Marie in the house of Dauid therefore Esa speaking of him by way of prophecie saith to vs a child is borne to vs a Sonne is giuen Esa 9.6 And the Prophet Micah speaking of Christ saith that a woman shall trauell and beare a Sonne and this Sonne was Christ the Sonne of Mary Mic 5.3 Hereupon wee reade of the generation of Iesus Christ Matth. 1.1 made of the seed of Dauid according to the flesh Rom. 1 3. This is that word which was made flesh Iohn 1.14 the substantiall word which was euer with God was God his manner of birth S. Luke hath storied with the circumstances Luke 2.1 4.6 7. S. Paul calleth this that great mysterie of godlinesse 1 Tim. 3.16 and it was great indeed without all controuersie and beyond all example for how wonderfull and great that God should bee manifested in the flesh that hee should bee made of a woman that made al Gal. 4.4 that the humble handmaid should become the Mother of her maker that the antient of dayes should be borne in time that the feeder of all things should sucke the brest and shee haue a Sonne that neuer knew man nay that hee should bee swadled in clouts that swadleth the winds and who is equall to God make himselfe of no reputation Phil. 2.7 that he should be the euerlasting Father Esa 9.6 and yet a yong infant contained in the manger and borne in a stable that filleth heauen and earth with his glorie Luke 2.7 and to bee short flie before kings who is King of kings and casteth contempt vpon Princes Matth. 2.14.22 These and the like particular effects of Christs humanitie manifest Christ to bee Man the reasons First Reasons it was necessarie that hee should bee so for man hauing offended the offence must bee punished in man and so it was requisite that hee should bee of kinne to vs who offended that in our nature that offended he might make the amends and satisfaction Secondly he must be touched with the feeling of our infirmities who would haue compassion of vs sinners Hebr. 4.15 and who can be so kindly touched with them as hee that hath felt them first who Heb. 2.18 will sooner pittic a disease in an other than he who hath had the disease himselfe and himselfe hath felt the infirmitie our diseases but as man Christ could not haue hauing them hee must die of them which but as man hee could not do Heb. 2.9 Thirdly the promises and prophecies of the old Testament must bee performed in the new now Christ was the womans seed which was promised Gen. 3.15 and the virgins Sonne of whom Esay prophecied Esa 7.14 Fourthly God herein prouided for mans great good for what greater than to haue a brother so highly exalted and borne Hebr. 2.11 one who is mercifull Hebr. 2.17 and will not faile to shew kindnesse to his owne house 1. Tim. 5.8 The vse is for the singular comfort of all that are in Christ Iesu for Vse 1. hereof riseth a great a liance betweene God and them being hereby brothers to Christ who is the naturall Sonne of God Heb. 2.11 and what may not one kinde brother expect from another by sinne wee had lost this acquaintance with God Esa 59 2. by him that was made sinne that is an offering for sinne 2 Cor. 5.21 this acquaintance is renued and we brought againe into fanour or brought neere who were farre off by the bloud of Christ who is our peace Eph. 2.13.14 hence Christ is called Shiloh Gen. 49.10 and the Redeemer or kinsman Iob 19.25 Now Shiloh is the skinne that lappeth the insant in the mothers bellie and what can be neerer his flesh assumed is the corner stone of our coupling to God by meanes of it he is that great Immanuell God with vs Esa 7.14 being so and so neere by the vnion of the two natures in Christ of God and man who is not comforted that is in him for being in him wee are members of his flesh of his body and of his bones Ephes 5.30 and will Christ suffer any member of his bodie to be abused or any bone to bee broken and who will not spare his owne flesh If Christ had taken vnto him the nature of the Angels or of the whirlewinde or of a Lyon wee might well haue seared our destruction but being clothed with the condition of an aduocate of a brother and of a pitifull man what cause of feare rather what true matter of boldnesse wee runne from a Lyon and hide from an Angel but who will from a brother Loud winds doe fright vs so doth not the quiet calme of a louing kinsman and of one ioyned to vs so neere in flesh as Christ and we The 2. Vse 2. vse concernes vs in dutie For if Christ drew so neare to vs in our nature we must draw as neare as wee can to him in the diuine nature 2 Pet. 1.4 did he take flesh to come neare to vs we must put off flesh to come neare to him Is he God with vs we must be Men with him Was he made flesh we must endeuour to be
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
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