confounded Psal 22.4.5 doe we as much and wee shall speed no worse In these slipperie waies patience must leade our feet and hope with patience to set them vpon good ground though Christ be farre off in heauen as Ioseph in Aegypt yet Ioseph is a liue and our Redeemer liueth Gen. 45.28 Iob 19.25 here therefore let vs not either thinke in our heart or say with our tongues as Iacob in his feare Ioseph is not and Beniamin shall not bee Gen. 42.36 for hee that liueth and whom we thinke to be dead to vs will shortly send for vs by his comforts which as the charets sent by Ioseph vnto Iacob wil truly reuiue our spirits Gen. 45.27 Meane while let me speake to the heart of Iacob in a land of distresse Poore soule that art so much cast downe remember that thy Sauiour hath said that the Kingdome of God suffereth violence Matth. 11.12 and that therefore thou must force the gate of heauen by patience in all tribulations and by earnest prayer in the longest delaies of the Almightie Luke 13.24 for prayer auaileth much if it be feruent Iam. 5.16 if we knocke hard patiently it shall be opened vnto vs. They that knocke softly or farre off as at some out dore by any coolings this way must not thinke to bee heard as they who come neerer in the prayer of faith and constantly call vpon â—od in trouble for who is so soone heard knocking at the furthest or outmost doore of the house as hee that knocketh at the hall-doore or Parlour doore where the companies be so what hope to bee let in to God so long as wee draw no neerer but either knock farre off as strangers or giue ouer of waiting any longer Pray we therefore and though wee haue no answer pray wee still for he is faithfull that hath promised and God cannot denie himselfe 2 Tim. 2.13 if he tarry and abstaine from words yet in silence he speaketh to vs by two very effectual Prolocutors Namly his generall promises in the word his spirit in our hearts And this is the victorie of the Saints let vs remember and not forget it so we shall not fall for he that fights against vs with one hand holds vs vp with another and then how can wee but keepe vp The persons follow that entreated for this Woman And his disciples came besought him saying Send her away for she crieth after vs. THE Woman besought Christ for her Daughter Christ answered nothing Now his disciples touched it would seeme with commiseration and not prouoked onely as some write by her clamorous importunities did take vpon them to entreate the Master for her I beliue with the text that her crying tongue much moued them yet I cannot thinke without a text that this was all or that the disciples had no more in them of good nature and pitie then not to regard which way it went with a woman vnder such a condition of miserie as hers was who had the deuill at home in her daughter and therefore where they say send her away I take the meaning to be as much as if they had said Master you heare the womans crie and you see her importunities doe somwhat for her wee beseech you to her comfort and of her daughter terribly vexed of Satan For must Gods children haue a feeling of others miseries and shall wee thinke that they who were so neere to Christ had none In the text it is said they had for it saith they besought their Master or prayed him to bee good vnto her where we haue first their 〈◊〉 it is said they besought him and then the reason for shee crieth after vs. The Papists make this text a text of warrantie for the inuocation of Saints departed but they reckon without a text they make such a reckoning by this text that affords them not a farthing in true worth towards it for neither did the woman bid them to speake for her to Christ neither did he graunt any thing to her at their request nor were they dead Saints but liuing that made request for her and so wee see no warrant here for Popish prayers to dead Saints But where the Disciples liuing make request for this woman in manner as we haue heard Doctr. we learne out of so good an example that it is the dutie of the Saints liuing to helpe one another with their best prayers The Apostle S. Paul for this requireth supplications by all for all men 1 Tim. 2.1 S. Iames in effect requireth as much in this dutie of exchange Iam. 5.14 for hee requireth confession of fault and after the fault confessed prayer to a spirituall healing v. 16. And in obedience to such a dutie Izaak prayed for his wife Gen. 25.21 Moses for the people Exod. 32.11 and Dauid intreating for the congregation prayeth that God would set the strings of that Instrument that they may be tuned euer to songs of praise for his mercies which is meant where hee prayeth for the preparing of their heart vnto God 1 Chr. 29.18 when Peter was kept in prison instant prayer was made of the Church for him Acts 12.5 the conclusion of the eight and twentie Psalme is saue thy people and blesse thine inheritance feede them and set them vp for euer Psal 28.9 also giuing of thanks and prayers for the Churches of Saints was the Apostle S. Pauls daily excercise Eph. 1.16 and these two presidents of the Psalme and of so worthie an Apostle doe conclude all Christians vnder a like dutie of those mutuall offices of praying one for another Reasons the reasons Here in lies our principall bond to the Saints Rom. 12.13 and therefore we that beleeue a Communion with them must either thus discharge it or die in the Churches debt Acts 7.60 Secondly the Saints on earth pray for vs and if wee will hold the ballance euen betweene them and vs wee must doe as much by the iustice of exchange for them or wee greatly wrong them and our selues and here we should remember the old saying which is a true saying that one good turne asketh another Thirdly we must further all that we may one anothers saluation Heb. 3.13 but how better or with better speed than by prayer which will make them with Elisha in all changes to say there are moe with vs than with them 2 King 6.16 Fourthly as we would haue Christs Church to grow with people wee must water it with our daylie prayers for the whole bodie and for euery member Fifthly in the naturall body it is the Apostles comparison one member desires anothers welfare 1 Cor. 12.25 26. and should it be otherwaies in the mysticall of Christ and if so what readier meanes for the true welfare of the whole Church and of euery part than to importune the Lord in our prayers for their prosperitie and peace Psal 122.6 7. Vse 1 The first vse may bee for reproofe of prayerlesse Atheisme in many among vs who yet haue
been so strange as it was strange for a Cananite to shew such a faith one effect whereof is here shewed in the humble gesture shee vsed comming to Christ for she fell at his feet so low she was so humbly she came vnto him which teacheth Doctr. that they who come in nature of Petitioners to God must come humbly to him as vpon both knees when wee come to worship before his face we must kneele before the Lord our maker Psal 95.6 the godlie will enter with reuerence Dauid was vncouered before the Arke 2 Sam. 6.20 and men like Dauid will be bare headed speaking to God In this matter the Publican to shew a deiected minde stood afarre off Luke 18.13 where the Pharise not humbled pearched higher Ezechiel prophecying fell downe vpon his face Ezek. 11.13 so did the foure and twentie Elders in heauen Apoc. 4.10 5.8 a president for vs on earth The reasons Reasons In such the heart must be humbled 1 Chr. 17 16 17 18.19 and where that goes low the bodie cannot but goe low with it it being the mouing wheele of the bodie and of the whole man where it bends the knee will bend and both fall downe and we vpon both Secondly he is worthie for as the foure and twentie Elders said Apoc. 4.11 hee made knees and all and can wee giue him lesse than his owne Christ therefore fell on his face Matth. 26.39 or as Marke reades fell on the ground when hee prayed Marke 14.35 Christ gaue so much to his Father and shall we giue lesse or if wee fall vpon the knee to a mortall Prince shall wee not fall downe flat before the Lord that made vs The vse is for taxation of some proud Vse and vnciuill beggers in Gods house who pray sitting and couered to whom I say as one once well said if euerie knee were of gold it could not be too good to be giuen to him euen vnto the dust of the ground who filleth this house Wee will not speake to a great man and our hats on how dare we then be couered speaking in prayer to the great God if we had him in any reuerence the knees would doe reuerence that come before him therefore of Saint Iames it is written that his knees became hard as a Camels hoofe with often and long kneeling in prayer but it may be written of some in the booke of their shame that their tender knees cannot endure to touch the hard ground when they should bow downe to pray if they vncouer the head that 's all they neither fall on their faces nor downe on their knees in worshiping I speake of those that are young and haue able bodies for all are not such and they that be not may stand vp which is a fit gesture in prayer and vsed by the godly Patriarchs Isaac Iacob and others the Pharise stood praying and is not reproued for that Luke 18.11 and so did the Publicane who went home iustified more than hee 13.14 But the humbler the heart is the lower will the bodie goe in prayer therefore in signe of humilitie children aske blessing vpon their knees we are not worthie to gather vp those crummes of grace that fall from our Lords table and are wee too good to aske them on our knees and bare headed Indeed God requireth the heart the knee doth litle seruice and the hat off as litle reuerence yet as out of the abundance of the heart the mouth speaketh Matth. 12.34 So from an humble heart proceeds the humbling of the bodie the humble bending of the knees and our humble vncouering before that Arke of presence at Church Hypocrits are prodigall enough this way in their double diligence and Iudas kisse but all that which they doe with such an outwardnesse and farre from the heart haue no thanks from God but where Christians doe as much vnder as they ouer it argueth saue where necessitie giues the Law a proud and vnhumbled soule So much for that the woman did what she said followeth She besought him Or according to S. Matthew Cried vnto him IN these words wee haue the manner of this womans petition and in the words following the matter for the manner she besought Christ not coldly but by crying vnto him Christ called not to her She cried to him so strōgly did her faith work Common beggers when they would haue an almes will cry for it but this cry was of an other nature stirred vp another way euen by the renewing of the holy Ghost shed on her abundantly or richly through Christ Tit. 3.5 6. and this made her to crie in the Spirit Doct. as well as with tongue and voice By this meanes shee was strong in faith strong in prayer and so wee learne that powerfull faith causeth powerfull prayer Iacob was a man of singular faith therefore hee made strong and preualent prayer Gen. 32.26.28 Moses one that saw God face to face was a great beleeuer and he also is said to make crying prayer when no voice was heard Exod. 14.15 Hanna likewise prayed with a troubled spirit but in no voice of words her faith spake her tongue said nothing 1 Sam. 1.12.13 and the Prophet that had within a fire of faith brake forth into a flame of words he beleeued and therefore could not but speake Psal 116.10 Ichosaphet prayed powerfully his faith had made him a good Oratour 2 Chr. 20.6 7 8 9 12. Daniel in the captiuitie was not behinde him his feruent faith gaue him a hot breath in prayer Dan. 9.2 3 5 19. and zealous prayer such as Elijah made is called by S. Iames the prayer of faith Iam. 5.15.17 18. the reasons Reasons Prayer is a fruit that groweth vpon the stalke of faith called therefore as was said the prayer of faith and therefore what the tree of it is such is the fruit of more or lesse earstnesse as wee more or lesse beleeue Therefore as our faith is so are our prayers warme faith hot prayer litle faith small prayer no faith no prayer they increase or decay together Secondly they that haue faith with power are more spirit than flesh which none are but they that haue the spirit in a good measure which is the spirit of grace and of supplications Zechar. 12.10 and then how can they but make strong prayer that haue the spirit of prayer all that haue faith with power haue this power and therefore powerfull faith powerfull prayer for this faith is resembled to fire and vnto life the greater fire the greater heat the more of life the stronger motion The vse is for the right triall of our faith Vse where we may iudge of it by our prayers they that pray coldly haue but a weake faith or small fire within but they that otherwaies are of great faith runne a spirituall descant with Daniel in their prayers Dan. 9.19 their heart is prepared and they are not as the dull and sloathfull in their deuotions
the name and sace of Christians for how can such pray for others who passe days and nights without any prayer for themselues they rise in the morning without all acknowledgement to God that kept them and at night they go to their beds as beasts to their dennes without praying to him that must keepe them and so deserue to bee branded with this marke of an Atheist they call not vpon God Psal 14.4 But these onely are not vnder reproofe who pray so seldome if at all but they also who though they pray daylie and often to God yet forget the Churches particular affliction the Churches of Germanie and of the Palatinate long in teares and bloud now almost consumed in the fire of warre were for all this neuer spoken for vnto God by such when they made prayer and supplication vnto him and how many now doe earnessly call vpon God for health to Cambridge One of the two famous Schooles of the Prophets in this Kingdome so long shut vp and made desolate by a wasting Pestilence how many I say are they that haue prayed for the opening againe of that fountaine so shut vp and for the seeding of it with Scholars These coales sent from betweene the feet of the Almightie burne to a flame in other parts of this land yet how few shed one teare to quench them And as one saith though God discharge not his great Cannon vpon London as in the yeare 1625 which hath beene too much forgotten yet his smal shot plays vpon it by 60. vnder or aboue in the weeke buried of the destroying Pestilence and yet how many either there or abroad mend their prayers I say not their liues for it Further they are here reproued who in their enuious prayers speake not onely for themselues to God or if they goe a little further it is not farre from the doores of their owne house praying onely for Christians of their own bloud or kinne These are churles in religion such as Nabal in the world who said Shall I take my bread and the flesh which I haue killed for my shearers and giue it to men whom I know not whence they bee 1 Sam. 25.11 Thus Nabal and so those spirituall Nabals say these are strangers neither of our house nor flesh and what be they to vs that wee should so much and earnestly seeke their wealth by praying for them And thus our fathers daughter the Church is a stranger and of no kinne to such bastard Israelites Lastly they are reproued who brew mischiefe that their enemies may drinke it and so plot euills against those against whose euills they should pray and pay good for euill Matth. 5.44 Rom. 12.21 But they are farre from this rule of charitie who curse their brethren in their persons or estate some wish them a heauie death and that being down they may neuer rise againe and for their cattell their prayer is they may die of the rot or goe away as an vntimely fruit and for the substance of their house that it may melt away as Snow before the Sunne but some when they should pray for the Saints Eph. 6.18 bitterly curse them onely for this because they are Saints so prophane husbands deale with their religious Wiues and wicked Parents their godlie children and carnall Ministers with the best in their charges But must we pray one for another it is for instruction Vse 2. teaching vs that though they bee our enemies persecutors and slanderers that vexe vs yet wee must pray for them that God would turne their hearts though they wrong vs wee must not them though it lay in our hand to do it rather we must pitie them and pray God to forgiue them as Christ and his Martyr Stephen did Christ did it when they were nailing his hands and his feet Luc. 23 33 34. and Stephen did it when the stones were clattering about his eares Act. 7.59.60 and wee must do it not onely in cold blood but euen when the wrongs are fresh and newly done vs. I speake this because some will bee perswaded while the iniurie is of some standing to take vp But not so while they feele the nailes with Christ or with Stephen the weight of the stones that flie about them For lust of reuenge driues them as with winde and tide to another coast then that of the hauen of peace But against this lust we must fight by the spirit of loue which with the cloke of charitie as farre as it can will couer all defects Pro. 10.12 Say then that men haue much offended vs we must much forgiue them and for a signe of loue pray God to forgiue them further yet wee inferre from this doctrine that if it bee against the rule of charitie not to pray for our enemies it is certainly against the rule of it and of nature not to pray for our friends and how greatly against all rules of charitie and nature when husbands wiues parents children of one blood and of one bed when they that dwell in the same towne in the same street and in the same house shall refuse or bee negligent to do this dutie to those so neere vnto them for if these shall not pray one for another who should They haue denied the faith who prouide not for their own in temporal things 1 Tim. 5.8 and do they keepe the faith that in spirituall so faile them The reason of the disciples entreating for this woman followeth For she crieth after vs. THIS reason which the disciples gaue for their entreating of the Master on the Womans behalfe shewes that Christs silence did not breed in her as in many it would a sullen and dogged pettishnes which rather as a little water cast vpon a Smiths forge did make the flame of her faith to ascend vp higher but caused her as before to speake in her faith to Christ so now to crie vnto him in it Christ in that silence had put vpon him the person of the deafe Iudge therefore she gets him by her importunitie to doe her iustice against her aduersarie the deuill in her daughter Luc. 18.3.4 Doct. In which example we are taught to importune the Lord in our prayers and to keepe a good edge vpon them whatsoeuer our repulses bee Iacob kept his hold in seeking a blessing till he preuailed though with a foile Gen. 32.26.31 the shield of Faith in his hand he turned euery way as the Angel offered at him So Moses prayers kept edge and his hands held vp in them were steady till the going downe of the Sunne till the day failed him Amalek was destroyed he gaue not ouer praying Exod. 17.12 Both of them kept to prayer till their prayers had done worthily for them So the Prophet Dauid was earely late at his prayers waiting for Gods promise Hee rose with the earely morning to pray vnto God and his eyes preuented the night watches Ps 119.148 Morning euening and at noon he prayed and cryed out in
to call vpon any name but the LORDS in prayer For what need two labours when one will doe and who will goe about when hee may directly goe forward going to Saints or Angels we goe about but goe directly forward when we goe to God againe going to God wee saue the labour of going to any other and shall wee spend labour against Scripture and Religion where wee may saue it to Gods honour and cannot leuie it but to his reproch for then wee call into question his power or truth A reproofe of those who much vnlike this woman do not in the day of their trouble Vse 1 call vpon God that bindes them but vpon those or those first and rather that are standers by as the Saints that can neither heare nor helpe them there is but one Mediatour or Master of request betweene God and vs the Man lesus Christ 1 Tim. 2 5. and Popish aduocatâ—s are put out of office by one that is able pâ—rfectly to faue all those that come to God by him Heb 7.25 Hereupon the primitiue Saints concluded their prayers neither by Peter nor Paul neither by the virgin Marie or other Saint but by Iesus Christ Papists tell vs that iâ— is presumption to come first to God but is it presumption to doe as wee are commanded of God himselfe as wee heard Eph. 3.12 Heb. 4.16 and of Iesus Christ Was Dauid in all his poenitentiall prayers in which hee came to none but God presumptuous Ps 6. 32. 51. was the contrite Publican Luke 18.13 the confessing prodigal Luc. 15.25 the humble Centurion Matth 8.5.6 presumptuous and did a whole cloud of holic persons men and women enter presumptuously who entred so rather they had entred presumptuously if they had taken another way If the King should say let no man dare to present any request to mee but in the hand of the Prince were it not presumption to offer our requests in any other hand God hath said This is my beloued Sonne speaking of Christ by him pray vnto me Iohn 16.24 and can they bee innocent and not offend presumptuously that doe otherwaies the presumption then is in Popish prayers made in the name of Saints not in ours that acknowledge no man but Christ in all we aske But they say who commit this sacriledge in their Saints prayers that as men come not to earthly Princes but by meanes friends about them so neither should we to God without mediators to which it is answered by the whole Colledge of our Diuines the reason is much vnlike and that there is a great disparison betweene our comming to God and to earthly Princes for earthly Princes haue need of a Remembrancer so hath not God before and vnto whom all things are present Psal 111.5 earthly Princes may bee put in feare but God feares no man Prou. 21.30 earthly princes cannot heare all themselues either because they will not or because the affaires of the throne will not suffer them but Gods eares are open to all that call vpon him though all speake together and at one instant Psal 34.15 139.7 8 9. earthly Princes sit vnder stare and men may bee too base to come vnto them but here poore Lazarus may come as soone and as welcome as the greatest hee in Christendome Luke 16.22 and there is no respect of persons with God Iob 34.19 and to be short earthly Princes if they were too open might fall vnder the hand of some villaine but what hand can reach him that dwelleth so high in heauen and so wee see that it is not with God as with Princes but so much is written in bookes against this sacrifice of Saints prayers that I need not to bee vpon it any longer But some not Papists in their affliction goe not the kings way but another backe-way to witches and witches children for helpe as did Saul and Ahazi ab 1 Sam. 28.7 8. 2 King 1.2 This woman came directly and onely to Christ for her daughter and therefore that which commendeth her reproueth these but this was spoken of before A comfort to the godlie in all their troubles Vse 2. for they haue one such an one as this woman sought and found to flie vnto Now if the King bee our friend what need we to feare because an ordinarie man is against vs if the Iudge fauour thee what can the simple countrie-man do against thee God aboue all being with vs what need we to care how many and how great they bee that are against vs Rom. 8.31 if men faile vs our comfort is wee may goe to him that will neuer faile Heb. 13.5 this is the beaten way of the Saints in trouble they that haue held it neuer repented and you may write probatum est as Physicions vpon proued medicines that this course or way to God in miserie is your sure and onely way to prosperity and peace this way ouâ— fathers walked in for they called vpon God in their distresse and he deliuered them and being found in this way we cannot bee lost in any trouble The womans request was short but pithie full of power and from a troubled spirit and because from it it was better welcome to him that despiseth not rather greatly respecteth a broken heart Psal 51.17 Esa 61.1 66.2 Doct. 3 From whence wee may gather that acceptable prayer standeth not in the power of words but of spirit for where there is a floud in the heart to bring it to God no matter though there bee an ebbe of words and phrase in the tongue Christs prayer in the garden was short but of great power Matth 26.39.42 44. also the Publicans prayer God be mercifull to me a sinner Luke 18.13 was more in spirit than in words And what expressions were there 14.15 so farre at that time from all force of words that a word was not heard to come from him which is not spoken to condemne long prayer neither zeale in prayer that makes it to breake out into a fire of words for long prayer is sometimes necessarie as at a publike fast and neuer amisse when the troubles of the Church and good occasions otherwaies giue it length Christ made longer prayer than that he taught Matth 6 9 c. sometimes spent the whole night in prayer Yet prayer is not in length or excellencie of words for the power of it but in spirit and in an humble heart Reasons The reasons Long and eloquent prayer may want a heart without which it is but as the singing of a Nightingall pleasant in the varietie of sweet voices but without any soule Now the prayer that wants a heart how curious so euer in well set words wants that that should commend it to God as a reasonable seruice pleasing him Rom. 12 1. where yet short and plaine prayer comming from a broken heart or heart as it were bruised betweene the wall and doore because of sinne is the sacrifice of God or a
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