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
vâ— quiet hearts and say why art thou cast downe O my soule and why art thou â—o vnquiet 〈◊〉 me yet hope in God Psal 42.11 43.5 after they must turne in to God 〈◊〉 bleeding heart and 〈◊〉 weeping eyâ—s and say with Hezechiah in his lamentable song O Lord I am opressed vndertake for mee or ease mee Esay 38.14 At any hand hauing faith in God they may not for any thing distrust his saâ—uation Abraham would not giue his saluation for last though hee was to offer vp that earnest of it that God had pledged to him in Isaac the feed of promise Gen. 22.3 Rom. 4 18. The Apostle S. Paul was perswaded and this must bee our resolution that neither death nor life nor Angels the euill you must thinke for the good will not can or shall separate vs â—s it could not him from the loue of God which is in Christ â—esu our Lord Rom 8.38.39 the same â—postle would not giue away his saluation because so great a sinner but takes faster hold because Christ came to saue sinners of which â—ee was chiefe 1 Tim. 1.15 so the father of the child that had a dâ—mbe spirit though of little faith when hee came to Christ for hee said If thou canst doe any thing â—elpe vs yet hee would not lose euen that little saith which hee had but crying with teares said Lord I beleeue helpe my vnbeloofe Marke 9.22.24 Iob would beleeue euen beyond death for though the Lord would kill him he would trust in him Iob 13.15 Iob knew by his saith that hee that takes away life is able to make to liue hee knew the cup of despaire to be the cup of death and did feare it as much as man would to drinke poyson And thus we see that wee must maintaine our saluation against all obiections of Satan the litterall Scripture or our own misjudgements for so did this woman a woman of excellent faith who had many sore skirmishes which shee endured being scarce warme in the Gospell a very cold blast began in her face welcom'd her to Christ her Physicion seemingly gaue her ouer the courteous Sauiour answered nothing and when he spake it was no better than if he had said nothing the Disciples entreated forâ—â—er but to no purpose and Christ said speaking to the eare tha◠〈◊〉 might doe nothing for 〈◊〉 et this woman would haue no nay for reposing on Christ in the generall promise she doupted not but hee would make good what hee had spoken though she knew not how and she had reason for it for God wil not go from his word he wil neuer denie himselfe 2 Tim. 2.13 the reasons why Christians must beleeue nothing in barre to their saluation are For first Reasons it is an iniurie to God who hath decreed it whose promises are all yea and in him Amen 2 Cor. 1.20 Secondly it is a wrong done to the sufficiencie of Christs bloud that was the price in their redemption 1 Pet. 1.19 And thirdly it teareth the seale which the spirit hath set vnto their saluation for after they beleeue they are sealed with the holy Spirit of promise Eph. 1.13 a second reason they that cast away their hope for saluation and cast not anchor there doe wilfully damne themselues hauing neither the life of repentance in them nor the new life of one borne to God Christians must not doe so and true Christians will not Thirdly they must beleeue the word that saith Whosoeuer beleeueth that is with repentance and in a holy life shall not perish Iohn 3.16 Now beleeuing so and being such how can they beleeue against their saluation and not discredit the word that saith otherwaies A reproofe of their too great feare Vse 1. who hauing lined orderly in the Gospell and hauing been sorry with a godly sorrow where they failed or did otherwaies do for all this in their feare ioyne with Satan to put out their name where God hath writen it who hath written it in the booke of life to whom I say bâ— the word of the Lord that they should rather labour their owne comfort and reioyce that their name is there Luke 10.20 Phil. 4.4 Obiect but they will say how shall we be assured that our names are written in heauen if we knew it wee should bee glad indeed Answ I answer doe ye loue the brethren that is the godlie and doe yee know that yee loue them this is a token and well fare a good token that yee haue passed from death vnto life 1 Iohn 3.14 doe yee hate sinne and loue righteousnesse though yee doe the euill ye would not and not the good yee would it was a principall Apostles case Rom. 7.19 the seed of God is in you and yee grow into heaven 1 Iohn 3.9 Doe ye sâ—â—ue to the pâ—ritâ—cation of heart and 〈…〉 your hope is authenticall for as hee that hath this hope must purifie himselfe as God is pure 1 Iohn 3.3 so hee that doth so may well hope with a seeing hope to bâ—e sâ—ued Dâ—e yâ—e ascend vp by staires in your sâ—lues to the election of God and can yee finde the steps of it in your effectuall calling in the Gospell in your holy conuersation in it also in your spirituall Sonneship which is your adoption in Christ can ye truely say that yee are called that yee are sanctified that ye are Sonnes and so iustified ye are Gods elect ones and shall most surely bee glorified Rom. 8.30 yee know the commandements but doe ye worke at them dayly in your obedience by killing sinne and quickening grace if ye doe these things ye shall soiourne with God in his temple on earth and dwell with him in his glorious Temple in heauen Psals 15.1 and further doe yee make your calling and election sure 2. Pet. 1.10 it is sure in God but doe yee make it sure to your selues by infallible signes and true effects of grace if yee can doe so your saluation is sure enough though neither signes nor effects bee free from weaknesse for what hath perfection here but sinne finally doe yee beleâ—ue the generall promise in the word with true though imperfect application hee that will bee saued must beleeue in the Sonne of God to his saluation Iohn 3.16 and hee that so beleeues knowes himselfe to be vnder the generall promise and one in the generall pardon comprehended and therefore dâ—res to applie it as particularly as if hee saw his owne name written in it for so euery Prisâ—ner at the barre when any generall pardon is out will bring it home to himselfe in his owne particular case Now what common Prisoners at mans barre doe shall not beleeuing and truely humbled Prisoners in sinne doe before the barre of Ichouah or will euerie malefactor condemned in barre of iudgement pleade the generall pardon for himselfe and shall a iustified that is pardoned sinner doe lesse and not make the generall promise to belecuers particular to himselfe this is too much feare and
7.6 that is to the vnholie and prophane and it teacheth that what is holie Doctr. 2 is not to bee offered to all that will as the bread of Church priueldge the bread of the Sacrament and the bread of life Christ saith as much in full words where he bids vs not to giue that which is holie to dogs as we heard Matth. 7.6 Obiect ye will say are Christians dogs Answ I answer and say that Christians who are but Christians in title and in life grosely wicked are no better nay worse and therefore if thou wilt not be a dog in the sacred trope of Christ put on Christ and adorne thy calling with a pure conuersation in him let more than the barre of reason difference the dog and thee but to proceed this offering of holy things to all that will is called by Malachy an offering of vncleane bread vpon Gods Altar Mal. 1.7 a fault in many places where the table of the Lord is not regarded that is where all that will are receiued vnto it hand ouer head the contrarie practise hath a commandement from Gods owne mouth where the charge is to take the precious from the vile Ier. 15.19 that is to gleane the Saints from a riffe raffe of people and to minister vnto them with putting of difference which therefore is called a gathering of the Saints Eph. 4.12 S. Paul would haue an hereticke reiected after two or three admonitions T it 3.10 for when inough is said what neede any more labour in vaine and to what purpose should wee giue the bread of further perswasion to such Reasons the reasons one is in the text for it is not meet or decent so to doe and Christians must doe that which is honest pure and of good report Phil. 4.8 Secondly it is an offence and a share when good and bad are indifferently admitted to the table of the children for the godly may hereby loose edge and the wicked vpon this looke for none it will make the wicked to bee still as they are and the godlie to bee worse for may they not say with some discoutagement what and is there no difference betweene being good and being euill rather they should bee shut out with the key of excommunication and so haue no roome in the Ierusalem below that haue not an inch of place in the Ierusalem aboue for dogs come not thither neither any vncleane thing Apoc. 22.15 Thirdly the figure must bee fulfilled in the thing figured vncleane beasts vnder the Law might not be brought into the Tabernacle nor offered there Esa 66.3 now vncleane persons in the Gospell are these vncleane beasts which therefore should be suspended from the bread of the Children till they bee purged by repentance that they may receiue the bread to which they had no interest in their vncleane estate the bread of Church-priuiledge of the word and of Sacraments with the absolution due to sorowfull sinners The vse is for information Vse 1 and concerneth the Ministers of the Word Sacraments teaching therefore that they should bee able to iudge by the word who are worthie that is well prepared Communicants and who not to whom they may safely breake the bread of saluation and among whom they may not cast this worthy pearle to whom they should preach peace and to whom the warre of the Lord so euery seruant may haue the portion of meat that belongs vnto him Matth. 24.45 but for those that haue not the Spirit of putting difference in this manner such cannot but offer vncleane bread and prophane both Gods house and seruices which the ignorant and vnlearned in this office doe A reproofe further of those Ministers who being able Vse 2. for learning to make this difference through want of good conscience wil not These receiue to the Sacrament all that will come and preach as much peace to him that is at peace with his sinnes as to him that is out with them and with himselfe for them The Apostle indeed bids a man to examine himselfe before hee come to the Sacrament 1 Cor. 11.28 but doth this giue barre to the Minister in his dutie of Church-examination and may not both bee done the priuate by a mans selfe and the publike by the Minister else why haue Ministers the charge of the Lords table and the Churches keyes if they may not see that no guests grosely vnworthy doe come thither I say grosely vnworthy for hypocrites God must giue the sentence not man Matth. 22.12 why are they keepers of the Lords holy things vpon which they must waite 1 Cor. 9.13 if they may put backe no offering what doe they there Moreouer they are heere reproued who in preaching the Gospell forget or do against the counsell of S. Iude which is to haue compassion of some and others to saue with feare Iude 22.23 rather they preach a word of feare where they should shew compassion and put heate into those whom they should strike to the heart with sharpe reprehension they open the great Church doore where they should shut all the doores as vpon common drunkards swearers whoremongers and such goats and scarce open a little wicket to those that will not offend maliciously they giue the bread of absolution to those whom they should keepe in prison bound with the Lords chaine and feed with the terrours of God but the bread of wormwood to those that goe foftly already and in the bitternesse of their soule laden with sinne Esa 36.15 In the letter what Christ saith here must not passe but with obseruation and therefore where he saith Doct. 3 that the childrens bread must not be cast to dogs it may teach that dogs are not to bee fed with the bread of hungry Christians It was in all probabilitie the rich mans sinne who for his crueltie to the poore burneth now in euerlasting flames in hell Luke 16.21 the fatherlesse did eate of Iobs morsels not the dogs Iob 31.17 they that keep dogs to keep away the poore sinne as reprobate Diues for where order is kept as in heauen dogs are kept out without are dogs Apoc. 22.15 it is meant of dogs in the figure but shewes that dogs in kinde should haue a dogs place the reasons Reasons One reason is in the text it is by diuine ordinance the bread of the children not the bread of dogs 2. It is a prophaning of the creature when we vse it not to Gods mind or end for then we vse it in a contrary way to the word that sanctifieth euery creature 1 Tim. 4.5 but to giue the childrens bread to dogs is to vse it against Gods mind word of institution so a prophaning of it Thirdly Christians are bought with a price at the rate of Christs bloud 1 Pet. 1.19 and shall wee vnder valew them to dogs which dead are cast into a ditch An admonition to Christian gentlemen Vse 1 and others to bee at lesse charge with their dogs
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 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
hauing sought Christ by hearesay and by her Faith found him and bound him in a sort to dispossesse her vexed young daughter she rests not till it be done And so in these words and in those that follow here in S. Mathew we haue the other occasions of the conference following that in the Woman was her strong Faith which is here gathered and out of her the occasions were her daughters vexation by a Deuill and the report that went of Christ both of them set downe in this verse some adherent circumstances there are asthe description of the woman by her sexe and countrie in the next verse And her manner of importuning Christ here and in S. Mathew the manner this it was with a crying tongue shee cryed vnto him Math. 15.22 with a low gesture downe to the ground she fell downe at his feet Marc. 7.25 But of these when wee come vnto them in the Euangelists owne order Meane while we wil consider who came to Christ and why For the person that came to Christ it is said here that a certain Woman came vnto him The word as wee heard had lost edge among his own people and here he whetteth it among the Gentils In Iewrie where God was knowne Christ could finde but few that would receiue the grace which he offered here in a land of darknes and among the cursed Cananites a Woman and Cananite doth in a manner euen compell him to giue the grace which hee offered not And here a Woman is opposed to Men a Cananite to men in Israel a cursed stock to a holy seed a whelp of Canaan to Abrahams Sonnes no Scholar to great Diuines one of no learning to learned men and where none of the Pharises wold follow Christ she a simple Woman could not bee driuen from him Thus the word that had turned edge in Iudea got a sharp edge here being whetted vpon a Cananite which could not but be a shame to the whole land of Iewry to the Doctors and all the Rabbies there Doct. and teacheth that God doth often confound the learned and wise by the weake and ignorant Salomon sends the sluggard to schoole to a very homely Master the industrous Pismire Prou. 6.6 the Prophet Isaias conuinteth and quite shameth the ignorance of Israel by greater knowledge in the Oxe Asse saying the Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know Gods people doth not consider Esa 1.3 so Christ by the great Faith of the Centurion out of Israel doth reproue the no faith or the no such Faith in Israel Math. 8.10 also by the mouths of Babes and sucklings he stopt the mouth of the chief Priests and Scribes who for that had great indignation at him Matth 21.15.16 and thus God conuinceth the wise and strong by weake and foolish things Reasons 1. Cor. 1.27 the reasons One reason may bee taken from God himselfe another from the Godly and a third from those great Ones that are wealthy and learned but neither godly nor wise the reason that concerneth God is by such meanes to shew his power and to extoll his praise for it pointeth as with the finger to God as sole Agent in euery great and notable thing done which therefore hee doth by simple and strengthles instruments So Gideon and the few with him must discomfit the maine armie of Midian but neither with sword nor weapon in hand but onely with blowing of trumpets and breaking of pitchers Iudg. 7 16.22 and the Apostles some of them but simple Fishermen yet with the sword of the Spirit which is the word of God in their mouthes were able and did cast downe all the wisdom of the world that resisted them Now in this and the like who hath the glorie can the weake hand of the means rather shall not the strong arme of the Lord haue it Secondly and in respect of the godly this serueth to teach them that that strength by which they doe great things beeing themselues weake persons is not theirs by any entaile to nature but by power from aboue and so it excludeth all reioycing in flesh or of flesh in Gods presence 1 Cor. 1.29 Thirdly for great ones and wise but not godly when they are put downe by ignorant persons and simple in the world but wise in God it is to prouoke them as God did the Iewes by the Heathen Rom. 11.11 at least it cannot but make them ashamed before God and the world when they whom thy condemne for such fooles may nay must touch them An admonition to Christians in title not to lose all shame Vse 1. when such examples should prouoke them as we see in this woman a Cananite and in such rather then lose al edge let vs whet vpon such grinde stones if praise come out of the mouths of babes if in them God hath ordained strength Psal 8.2 Matt. 21.16 Let the elder men for shame come to Church to perfit his praise for in all liklihood they are nearer the graue then they and so in all reason nearer to God or to the Deuill If children can giue an accompt of their Faith it must needs shame them that are past children not to can to doe it More yeares should haue more knowledge riper iudgement if the Woman be more religious then the Man it should make him to runne where the simple in knowledge can say more then the learned it should make them to blush To speake particularly and more distinctly they that scorne to bee Catechised as children and yet haue as much or greater neede should at least be in place when children and youths answere the Catechisme that with shame they may see their great ignorance and amend it In other affaires wee can say to our Seruants can a little child doe this and cannot you and why not so in the affaires of religion but wee keepe no shame for such matte S. Young men are ashamed to bee behinde others in impudencie and not before them in vanitie a shame taught in Satans schoole who doth rent the wardship of such for the pleasures of sinne and yet are not ashamed to come after euery meane Christian in goodnes But this Womans forwardnes to Christ hauing no guide to him Vse 2. that we reade of in a vertuous Husband liuing doth reproue many backward women besides men in these dayes who professing Christ and hauing Guides follow as Herod did the Wisemen to Christ neuer a whit Mat. 2.7.8 Some women turne their husbands edge become manifest rubbes in their way to the marke of godlines and such was the new maried Woman in the Gospel of whom hee that was bidden to the great supper said I haue maried a Wife therefore I cannot come Luc. 14.20 But some women would come and cannot their world-following husbands keeping them from Church as in ward from Christ I would aduise such husbands to stirre vp themselues by so good an example in
this holy woman and to set it as a prick in their sides but they wil not be gotten in the afternoones of the Sabbath to come to Catechisings and preaching as soon you shall catch a Hare with a Taber as perswade them The reason why this Woman came to Christ followeth in two occasions of her comming to him Whose young daughter had an vncleane Spirit OR as S. Matthew read's out of the Womans owne speach to Christ was grieuously vexed with a Deuill Matth. 15.22 This is another occasion as it were legge of the Womans comming to Christ and consequently an impelling occasion of the conference had with him and this made her to come readily and running to him Here a sharp assault was made vpon her Faith who being but lately it would seeme conuerted from Paganisme to religion had so ill a welcome to God as to haue a Deuill throwne into her Daughter yet the shield of Faith in her right hand warded off the temptation and she neither laid blame vpon the holy Faith vnto which she was conuerted nor repented of the change followed with so grieuous an affliction Many would in such a case haue thought they had made but a bad change of their old religion thus to bee welcomed by the Deuill in a new but her Faith which was an occasion in her of this conference would not permit her so to mistake rather it driues her to the throne of mercie with an implicit confession of her little worth in any thing for Matth. 15.22 with the voice of a crying supplication she said haue mercy vpon Mee O Lord. Surely it was no light affliction and it could not but be strange newes to a woman and that woman a Cananite to haue a kinde of hell in her house or a deuil at home in a daughter so deare vnto her For what might she think but that God had cast her off who thus had cast the Deuill into her Daughter yet shee bore all quietly as we heard and in her faith attended with hope went boldly to Christ for helpe Doct. 1. From hence we are taught that the nature of Faith is to follow Christ vnder any crosse So the Prophet in trouble gaue not ouer but took surer hold fastning vpon God for deliuerance to whom he directed the eye of his soule Psal 25.1.2 at another time in some great trouble of minde and question of life hee commended into the hand of his supreme Lord the spirit which God had redeemed Psal 31.5 and so went not from God in that crosse but by its approach drew nearer vnto him Herevpon Christ inuiteth sinners that are pressed downe with the weight of their corruption to come to him Matth. 11.28 by Faith Peter speakes for himselfe and all his fellow-Disciples that they had forsaken all to follow Christ Matth. 19.27 that is that to be with him they stuck at nothing and by like Faith he could boldly say that he would follow him into prison and vnto death Luc. 22.33 Saint Paul being faithfull was so well prouided against troubles that might come all which hee receiued vpon the shield of his assurance in Gods promise that hee was resolued that none of them euen vnto death should separate him from the loue of Christ Rom. 8.35.38 Those witnesses also of Christ spoken of by the Author to the Hebrewes of whom wee haue a large Role in the 11. Chapter of that Epistle were all of them faithfull men and women and therefore hauing pitched vpon Christ no terrors of deathcould take them off Hebr. 11.35.36.37.38 so certain it is that no crosse of troubles can beate the faithfull from Christ Reas The reasâ—ns Faith is our eye into heauen the spirituall eye where with we see those innumerable pleasures which are at Gods right hand the least whereof laid in balance with all the glorie on earth is as a Kings crowne to a sâ—pter of reed for the heauiest afflictions of this life sâ—iled but light in the heauenly dialect are as nothing to that farre more exceeding and eternall weight of glorie that they worke for vs in an euer enduring kingdome 2 Cor. 4.17 our worke here not worth a straw is paid with gold And who knowing this and the faithfull know it will sticke at any hardnesse to haue so rich a reward for so small labour Secondly where faith is all troubles are swallowed vp in victorie for faith is the victorie that ouer commeth the world that is whatsoeuer troubles are in the world 1 Iohn 5.4 Now where no troubles are of force what shall force any withdrawing in that kinde Thirdly faith is the ring of our contract with Christ the chiefest of ten thousand Cant. 5.10 and what faithfull soule so contracted will desire to be loosed againe and not rather long for the mariage day Philip. 1.23 A good mariage would not bee brokenâ— for any thing and should any troubles then breake betweene Christians and such an husband and if they should not they shall not in those that are Christians indeed S. Paul a notable Christian and chiefe Apostle would not as we heard to die for it make the mariage void that the spirit had made betweene Christ and him Rom 8.38 Acts 20.24 21.13 The vse reproueth those Vse 1. as persons of no faith who are readie to cast off Christ for euery crosse If you would know an hypocrite looke in the face of him that is wearie of his profession when a crosse comes and there you may haue him the true beleeuer is as true cloth that is as cloth truely made that will not shrinke in the wetting the hypocrite pulls in at euery shâ—wer if a deare yeare come the Gospell shall heare of it and then he talkes of the merry world and when the masse was vp for then there was pleÌ„â—y of all things And this was the song in Ieremias daies taken vp by a desperate people who opposing the Prophet desperately said The word that thou hast spoken in the name of the Lord wee will not heare it of thee Ier. 44.16 and why not their reason was such as theirs with vs who measure religion by the belly so long said they as we burnt incense to the Queen of heauen wee had plentie of victualls and saw no euill but since we left off wee haue wanted all things V. 17.18 This woman endured a greater matter than some restraint of victualls yet did she not mislike her profession for it but for it pinned faster vpon Christ and they who haue seene him that is invisible Heb. 11.27 will doe no lesse The messenger whom Iehoram sent to Eliâ—ha wanting this eie-sight said Behold this euill is of the Lord what should I wait on the Lord any longer 2 King 6.33 Hee should haue charged the sinne of that age but he foolishly charged God so too many in these daies wherein sinne is at full age when any iudgement is iustly executed by famine pestilence or otherwaies blame God or religion but sparingly
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
seruice of acception Secondly the prayer of faith is preualent and effectuall Iam. 5 16. but as it was said of the true Circumcision Rom. 2.29 such prayer standeth not in the letter but in the heart sound faith can doe much with God without oratory or long prayer The Pharises made long prayers but with what praise when 〈◊〉 zeale of God but a couetous heart enlarged them Matth. 23.14 A comfort to Christians oâ— short memorie Vse 1 and of as unreadie inuention such cannot power out their mindes to God in such a fluence as they wish and some can but God will take their short wishes in good part comming from a minde willing to doâ— more if it were able where Christians must not striue in full and large prayer to out-goe those who farre outreach them in their faculties of memorie and quicker invention for here as in giuing of almes so in prayer euery one must doe as he is able and it is accepted according to that a man hath 2 Cor 8 12. euen short prayer by way of ejaculation when a troubled soule wingeth it flieth beyond those visible bauens and ascendeth vp to God in the eare of the Almightie it is eloquent and materiall prayer yet such must take heed that no loue of gaine or more of pleasure than of God take them away from larger offices in prayer or that a lazie minde doe not contradict it Vse 2. A reproofe of that stage like seruice in the Papacie which standeth vpon length and filling of time and no way vpon godly deuotion which is in the Spirit such thinke that they shall bee heard for their much speaking Matth. 6.7 but they cannot so charme God it is the well tuned heart not the noise of words that maketh sweet musicke in his eares bodilie exercise is to him as swines flesh Esa 66.3 not onely vnprofitable but odious 1 Tim. 4.8 Let them consider who tell their prayers vpon their beades and giue them in by number when they pray priuately to God and let them consider who in their publike seruice to him runne ouer so many Pater-nosters so many Creedes and Aue's which they neither vnderstand nor for two of them fitly applie to prayer fiue words with the heart are better than fiue thousand of that wordly Sâ—nagoâ—ue where is neither faith nor heart 1 Cor. 14.19 What this woman prayed for followeth Lord helpe me THat which this Woman prayed for in expresse termes was the dispossessing of her daughter vexed as we heard but more is included as his hand of helpe to the saluation of both for what can bee lesse intended by such a faith as shee had besides the next venie giuen and auoided shews as much and so it is as much as if shee had said whether I be a 〈◊〉 or no this is sure that lost I am and in no possibilitie to returne except thou Lord seeke thy seruant which is the case of my daughter also O therefore seeke and helpe vs or bee mercifull vnto me and throw out my daughters deuill so much is not exprest but vnderstood and so farre her prayer of faith carried Doctr. the point is Christ is helper to those that seeke him by faith therefore is hee called the Sauiour of those that trust in him Psal 17.7 and so much is confessed by Dauid in his Psalme of complaint where hee saith Our father 's trusted in thee they trusted and thou didst deliuer them Psal 22.4 and so wee see where faith is leader deliuerance will not bee farre behinde when God was readie to take away the rebuke of his people Esa saith that men should say this is the Lord we haue waited for him and he 〈◊〉 saue vs Esa 25.9 when all strings faile this will hold which the Apostle trusted vnto as to a sure one indeed I know in whom I haue beleeued 2 Tim. 1.12 as much as if hee had said if the worst come bee whom I haue trusted with all will be my sure keeper the same Apostle laboured that is laboured worthy he and yet was rebuked howbeit trusting in the liuing God it was no trouble to him for hee knew that God in whom he trusted would bee his Sauiour at the last 1. Tim. 4.10 And thus it is plaine that Christ the Lord is helper to all that seeke him by faith the reasons Reasons the promise 〈◊〉 made to such Mat. 11.28 who euer were confounded that trusted in him Psal 22.5 Secondly his readines to help in such cases doth promise no lesse for euen when men scarce dare trust him as in the example of the Leper that worshipped Matth. 8.2 3. he pardoneth the â—nfirmitie of their faith and belpeth them how much more when they trust him with all euen men in whom there is not a drop of that goodnesse which in God is sea-full will not faile those that trust in them Thirdly therefore all places of refuge were figures of Christ and fingers to him and hee takes away all refuge that in trouble he may bee the refuge of all that trust in him The vse is for instruction Vse 1. teaching that if in our troubles we be not deliuerered the fault is in our selues and this because we trusted vnto our selues too much trusted not in God that would haue saued vs or we waited not on him in obedience and with faith but made too much haste not tarrying the time till hee would come to comfort vs and what maruell that wee perish from the saluation of God when we runne out and in nothing keepe the path of life An admonition therefore to Christians Vse 2 with this Christian Cannanite to wait for Gods goodnesse and truth in the way of faith with repentance for God must see our amendment if we will see his saluation if we will haue helpe from him wee must doe reuerence to him and we must bee as this woman was strong in patience and nothing in our selues if wee will reape fruit from our patience and bee somewhat in him This woman as low in heart as in bodie waited for Christs helpe after one replie more had it with aduantage so sure it is that the poore shall not alway be forgotten nor their expectation perish for euer Psal 9.18 Christs third replie that which cut indeed followeth VERSE 26. But he answered and said it is not meete to take the Childrens bread and to cast it to dogs SAints Marke readeth Christs answer thus Let the children first bee sed or filled Marke 7.27 and so supplieth what S. Matthew hath not as much as if he had said what may bee hereafter yee shall know but your houre is not yet and yee come too soone where he doth not simply reiect her but for some time and without quite cutting her off suffers her to hang still by some threed of hope vpon him for hee doth not tell her that shee should neuer haue any feeding from him but that she should not yet as appeares in
an inuersion of what hee had said as making rather for them against her Doctr. But first we haue the woman iustifying Christ the Lord in his sharpest answer to her which practice of hers teacheth vs the like and that is to confesse Gods iustice and truth in his roundest dealings with vs. So Dauid cleared the Lord in point of his iustice even when hee suffered vnder his sinne vnto the brimme of hell Nathan the Prophet had denounced the angry sentence of the Lords iustice against him for adultery and bloud hee had told him from God that euill should bee raised against him out of his owne house that the sword should lye vpon it that his wiues should be defiled and the childe of adultery should dye 2. Sam. 12.10.11 14. yet Dauid reasoneth not against Gods true and righteous iudgement in all this but iudgeth truly that God was true holy and righteous and that his sinne had deserued all that was then decreed against him Psal 51.4 his words are Against thee and with the double in token of earnestnesse thee haue I sinned therefore be thou iustified when thou speakest and cleare when thou iudgest It was a good signe of Elies saluation that he submitted to the Lord in that heauie iudgement that was pronounced against his house for he said It is the Lord let him do what seemeth him good 1. Sam. 3.18 Good king Hezekiah subscribed accordingly and said The word of the Lord is good 2. King 20.19 as if hee had said to the mâ—â—â—enger There is no fault in thy message all is in my sinne When Shimei railed on Dauid calling him murderer and a man of bloud he saw the the Lord to bee iust in that wicked mouth and therefore saith to Abishai and to the other Suffer him to curse for the Lord hath bidden him 2. Sam. 16.11 as if he should haue said This is little enough and I haue deserued more After Dauid Daniel cleareth Gods seueritie in the heauiest plague that euer was brought vpon a nation Dan. 9.13 14. And Ieremy did the like in his booke of Lamentations for saying that Ierusalem was then as greatly despised as euer greatly honoured before hee saith that it was because shee had greatly sinned Lament 1.8 All these did confesse a righteous Father to the iudgements that were then in the world making sinne the proper efficient of them all The reasons Reasons They know that God could not but bee iust in word and deed as was said Psal 51.4 and therefore in both iustifiable For what can hee say or doe amisse that can neither say nor do otherwayes then well Secondly God is not onely true but the truth nor onely iust but iustice it selfe Ioh. 14.6 1. Cor. 1 30. Now truth can neuer bee a lie nor iustice vnrighteousnesse Thirdly Gods children must be contrary to the deuils children and doe contrarily The deuils children condemne the Lord 2. King 6.33 Gods children therefore must cleare him they iustifie themselues Ezek. 18.25.29 these must instifie him A good natur'd childe will rather take fault to himselfe then charge his father and what children are they that charge God with fault who cannot offend Rom. 3.5 An admonition to Christians to see their owne deseruings Vse 1. and faultinesse in all that is vpon them from God and to pray for such eyes for then they will not charge him with wrong who can doe nothing but what is equall and iust Ezek. 18.4.2 Chron. 19.7 The more we behold our selues in this glasse the more patient we will bee in the hardest things that come So was Iob who therefore answered the Lord and said Behold I am vile and what shall I answer thee I will lay my hand vpon my mouth Iob 40 3. Till God had opened his eyes by shewing vnto him his sinne and by making it apparent as the light at noon-day now impossible it was for a God so innocent to punish without cause he stood stiffely vpon his iustification and thought hee could set downe God with his arguments Iob 23.3.4.5 here his eyes were held and scales of self-sufficiency were vpon them but when his sight was clearer he said as we heard When Ieremy saw as he should he said O Lord if I dispute with thee thou art righteous Iere. 12.1 he knew he should bee at a non-plus if he went on and therefore yeelded without any more ado So if we would rightly consider our wayes and our selues in sinne instead of reasoning with God about our troubles wee would confesse his iust hand vpon vs and say to our selues as the euill doer to his fellow we are iustly here Luk. 23.41 but we measure the punishment and weigh not the sinnes that haue caused it and therefore that God strikes too hard for small matters Hence some complaine of too much strictnesse in God when for tasting of a little fruite hee would cast all mankinde into miserie But these neuer yet considered rightly the merit of that sinne and maiesty of the person against whom it was committed The wages of euery sin is death eternall Rom. 6 23. and Gods maiestie makes euery sinne great though small in our eyes And here though the matter in which the sinne was done were small yet was it no small sinne to bee ambitious of Gods place to beleeue the deuill before God to be so vnthankfull for so large a liberty in all the other trees not to be contented with ones estate to breake a knowne and easie Commandement and to cast away the whole world of mankinde in one sinne Againe some thinke it too great scueritie in God to drowne a whole world of men in one Floud so as none were saued but eight persons But they that thus put finger in the eye repining at Gods iust doings besides the blasphemie of such a wicked taxation of the righteous God they neither know his greatnesse nor how great a sinne it is to offend it A reproofe of their impatiencie Vse 2 who murmure against God for euery little crosse hee sends them in their children in their cattell or corne-fields For thus to murmure is to say plainly that they deserue no such vniust strokes of his hand But if God should take away all as he did from Iob we should take the losse as Iob did blessing his name Iob 1.21 Nay if he should raze vs out of his booke of life wee should bee dumbe and say nothing because hee hath done it Psalm 39.2 how much more should we hold in when he doth but softly touch vs and not send his iron into our soules Some yeeld to the Lord with a forced submission saying What remedie as if hee carried all by the elder hand and plagued them because they could not resist him Where yet it is their own wickednesse that hath corrected them Ier. 2.19 onely the Lord then vsed his great power to make good his iustice vpon them for wilfull transgression For iust is the Lord and nothing shall faile 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