some hope of help into her hart against an other time but not to answere her a word neither good nor bad not once to open his lips not to bestow the easie labour of one word vpon her this pang pincheth passing sore Thus may we reade that thrice our Sauiour would not vouchsafe the answere of one word when it was demaunded of him The first was vnto the high Marke 14. 61 Priest and those periured false forsworne witnesses that agreed not togither against him The Euangelist saith but he held his peace and answered not a word The second was vnto Herod his Luke 23. 9 men of warre despising mocking him who although contemptuously they questioned with him of many thinges but sayth the Euangelist he answered nothing The third was vnto Pilate examining him when he was accused of the chiefe Priests and Elders being vrged to purge himselfe hearest Math. 27. 14. thou not how many things they lay against thee It followeth but he answered him not one worde in somuch that the Gouernor marueled greatly Nowe then if that rule holde that Omnis Christi actio est nostra instructio then are we learned hereby vnto three kindes of menne sometime not to vouchsafe an aunswere The first are idolatrous priests and false witnesses the second are dissolute courtiers and desperate souldiers the third are men pleasing Iudges and meale-mouthed Magistrates But to passe ouer these as with a finger touched in this silence our Sauior teacheth vs these two things First that there is a season of silence as well as of speach and he is a perfect wise man that knowes and obserues his due times for there is more wisdome sometime seen by silence then learning or discretion discouered by speaking Salomon affirmeth this to be one of the three things that bewraieth a foole euen his too much babling Hence was it that Socrates taught his schollars to learne a seauen yeres silence with this experimentall reason Quamplurimos vidi in grauissima incidisse peccata loquendo tacendo nullos I haue obserued many to haue fallen into great offences by speaking but neuer any by keeping silence The tongue therfore being so vnrulie an euill hath God lockt vp within the two walles of the teeth and the two barres of the lips For it is most true Est irreuocabile verbum And that father said wisely Paruus sermo leuiter volat sedgrauiter vulnerat Barnard Our conclusion is with the Prophet Dauid to set a watch before our lips that we offēd not with our tongue that we may learne to speak seldom but sure fitly to the purpose The other thing learned vs is that although our Sauiour Christ speaketh not outwardly to this good woman giuing her a verball answer framed of sillables and wordes yet inwardly and spiritually he speaketh vnto her soule two maner of waies The first by his holy word wherin he still remembreth her of his gratious promises assured to them that call for them yea to all such as call for them faithfully for it is written He will not despise the low estate of the poore nor hide himselfe from him but when he calleth he will hearken vnto him So was the word of god the prophet Dauids comforter Psal 21. his counsellors how soeuer after diuers maners god in elder time spake to our fathers by the Prophets yet in these last dayes he continueth Hebr. 1. thus now to speak vnto vs by his owne sonne in his most holie word Let vs therefore search the Sciptures for they testifie of him and in them and by them he still speaketh comfortably vnto his people Secondly he speaketh vnto this woman by his holy spirit sealing vp the truth of those his promises in her hart whereby she was confidently perswaded that howsoeuer he forbore to open his mouth towards her yet it was impossible for him to forget her outcries or to helpe her Thus spake the Lord vnto Ionas Ionas ◠in the bottome of the sea and in the deep darknes of the Whales bellie And so the Lord spake vnto Peter mourning like a doue and bathing himselfe in his salt-brine teares Our conclusion is we haue his holie word wherein we heare him speaking vnto vs and we haue his holie spirit whereby he speaketh within vs Therefore the Lord will not be silent for euer he hath not forgotten to be mercifull neither will he shut vp his tender mercies in displeasure This is our weaknes to suspect our all-seeing all-hearing and all-knowing GOD to bee deafe or dumbe Surely though wee be poore and needy our GOD thinketh vpon vs he will answere and will helpe vs. O Lord make no long tarrying Amen Tractatus Sextus Verse 24. Then came his Disciples and besought him saying send her away for she crieth after vs. WE are now lanched into the maine streame of this hystorie wherein we find the Disciples of our Lord Iesus Christ will haue their oare they will strike their stroke they will be actors and dealers heerein who not vnderstanding their Lordes secret intendement think it an impudent and a shameles part in them to suffer this wofull woman ceaselesse thus to follow them crying still out and bawling after them and therefore they are now become suters in her behalfe desiring him to send her away But that which disquieted them reioiced our Lord Iesus for their discontentment in this case pleaseth our sweet Sauiour We wil at this time through the assistance of Gods holie spirit prosecute these wordes as they lie before vs drawne into this order In the first place we will obserue who they be that make this petition in the behalfe of this carefull crying woman noted in these wordes Then came his Disciples and besought him c. The second is the summe of this their request in these wordes Send her away The third is the reason rendred of this their request in these wordes for she crieth after vs. Then came his Disciples By this comming of the Disciples vnto our Lord Iesus this silly Syrophenissian might begin to conceaue some comfort for thus might she argue within her selfe He hath not answered me one word I graunt it for I am vnworthy to haue that blisfull gratious mouth opened vnto me But now that I heare his Disciples haue made a motion for me they are such as are neare and deare to him whom he vseth in most familiar kindnes surelie their Lord can deny them nothing and therefore since it hath pleased them to solicite him in my behalfe I am in good hope to preuaile with him For indeed this hath been a courtlike practise in the traffike of this world according to the French prouerbe He that will the French King win With his fauorites he must begin So we reade when Absalom laboured to recouer his fathers princelie fauour and had procured Ioab to further it when he perceiued that Ioab went but slowly about it mark 2. Sam ◠14 I pray you to
state of them which are still in the practize of repentance which because it is the perpetuall exercise of a Christian mans life let vs looke a little better into it And cried saying Here in the first place we are giuen to vnderstand that this Canaanitish woman had an excellent faith and confidence in our Lord Iesus for otherwise as the Apostle saith how can Rom. 10. 14. they call vpon him in whom they haue not belieued and how can they belieue in him of whom they haue not heard Doubtles therfore this good woman had grounded her faith vpon the generall promises of God granted vnto the whole world in the promised redeemer as this All nations in the world shall be blessed in him And againe he shal deliuer the poore when he crieth the needie also and him that hath no helper And againe he that putteth â—enes 12. 3. his trust in him shall neuer be Psal 72. 12 confounded These promises had Esay 28. she heard of which she knew did specially belong vnto the Messiah and thus she applied them to her selfe If all the nations of the earth shall be blessed in him then are not we Cananits excluded from this blessing And if he shall heare the poore that crie vnto him then will he heare me so poore and helplesse a creature as I am And forasmuch as whosoeuer putteth his trust in him shall not be confounded then shall not I be disappointed of my hope for I haue reposed my whole confidence in him Our conclusion is that we thus learne to edifie and build vp our most holy faith that she being founded and grounded vpon this rocke may be able to stand fast and endure all the tempestuous stormes of 1. Pet. 1. 7. temptation that the triall of our faith which is much more precious then gold may be found vnto our praise honour and glorie at the appearing of our Lord Iesus The second thing giuen vs to learne is the vehemencie of her speech expressed by this word cryed for a strong faith sendeth forth earnest requests as a feeble faith maketh faint praiers for great miseries and perplexities will force forth great out cries Hence was it that Moses when he with the people of Exod. 14. 15. Israell was driuen to such an exigent at the red Sea hauing the mountaines on each side of them their enemies behind them and the deep before them ready to swallow them vp the Lord asketh him wherefore he doth so crie vnto him Euen so good Hannah a woman 1. Sam. 1. 15 troubled in her spirit in the perplexitie of her soule she calleth vpon the Lord and wept sore shee prayeth weeping and weepeth praying And what a continuall exercise doth the Prophet Dauid Psal 61. 6. make of this as himselfe testifieth euery night cause I my bed to swim in my teares and I water my couch with my weepings And our Sauiour affirmeth that his elect crie day Luk. 18. 7. and night vnto him Beloued when we pray thus crying and crie out in our prayers as Ezechias did chattering like a swallow and mourning like a doue Esay 28. 14. how gratiouslie the Lord accepteth of these our cries ye may perceiue by Marie Magdalen and Peter that wept bitterlie There are three kinds of praiers saith Bernard which neuer pierce the heauens Timida tepida temeraria oratio a fearfull one which fainteth and vanisheth like a vapour before the Sunne The second a luke warme praier which like a meteor is neither hote nor cold neither feruent nor fruitful and that is consumed ere it come to his centre The third is a rash prayer which furiously ascendeth like a gun-shote into the aire but it falleth downe againe not onely doing no good but much harme and these kind of praiers cannot preuaile with the Almightie but that which is fidelis humilis et feruens faithfull humble and feruent out of doubt it neuer returneth from the throne of God emptie to our hungrie soules Here me thinkes I might frame this argument that prayer which is without feruencie feeling is no praier with vnderstanding And what prayer soeuer is without vnderstanding is no prayer in the spirit and the prayer which is not in the spirit is not acceptable before God Therfore the prayer which is without feruencie and feeling is not accepted of God Will ye then know the reason why ye pray so much and preuaile not ye aske so often and Iames 4. 3 receiue not S. Iames giues it because saith he ye aske amisse For indeed we neither aske in the same maner nor in the same measure as we ought to do In the same maner so faithfullie in the same measure so feruentlie pouring out our soules like water into the Lords bosome as it becommeth vs. Our conclusion is before thou praiest prepare thine hart and soule therunto as the Preacher counselleth thee And when thou praiest be not faint harted in thy prayers but continue in prayer and watch therunto with all dilligence and be thou assured as the Angell said to old Tobias so will the Lord say Tob 12. 14 vnto thy soule thy prayer and thy teares are accepted and thou hast found fauour grace in his sight Lastly this her crie our Euangelist noteth to be vocall in this word saying There is indeed an internall crie of the soule which the Lord highlie delighteth in as was that which good Anna had when she was supposed 1. Sam. 2. dronk but not with the bloud of the grape but with the wine of true deuotion And so saith a Father In Dei auribus desiderium vehemens magnus est clamor A vehement desire is a great crie in the eares of God according to the old adage Non vox sed votum And this kind of speaking though the Lord regardeth as he did Ezechias chattering yet is not the labour of the lippes exempted for the Lord that made both the tongue and the spirit lookes for a tribute to bee paid to him from them both and for this cause is it that the Lord openeth thy lippes because thy mouth may shew forth his praise He then that spareth the trauell of his tongue because he hath lifted vp his hart vnto God he hath broken the common order of Gods seruice and the Apostolicall rule in the order of the primitiue Church which was this that at all our prayers and giuing of thanks the vnlearned should say Amen Tractatus tertius Verse 22. Haue mercy vpon me O Lord thou Sonne of Dauid WEe are now come and proceeded to the words of this crie wherin the reason and likewise the cause of her crie is discouered her crie is a prayer and her prayer is an outcrie So that the first godlie practise of this good womans faith was a vehement and forcible prayer And if ye aske me what is the continuall exercise of a Christian mans life I answere prayer for what should he els do but as the
Syrophaenissa OR The Cananitish Womans conflicts In twelue seuerall Tractats discouered Sectio prima At Horndon on the hil in the countie of Essex 1598. Dulcescit Christus Amarescit Mundus R. W. Printed at London by Valentine Simmes 1601. To the Right Worshipfull his louing Patron Master Gabriell Poyntzs Esquier health and true happines in this life and in the life to come through Iesus Christ WHen I call to minde Right worshipfull the tēporall benefits wherwith it hath pleased Almightie GOD to blesse mee by those secondarie meanes of my maintenance which I haue receiued vnder his gratious prouidence from you I can not but in the humblenes of my soule acknowledge with all thankfulnes of hart his diuine goodnes and I account it also a part of my duetie to discharge some kindnes and seruice vnto you Wherefore in respect of the many benefites reaped by your Wor. accept I pray you this simple trauell the first fruites of my deuinitie your Schollers New-yeeres gift presenting his entire and hartie affection towardes you which at your leasure may it please you to pervse and if you shall esteeme this worth the view of the world hereafter it may be I shall be perswaded to passe the rest to the publike print The rather because of late I chaunced to light vpon a very scandalous report which an vnkind Countryman of ours doth inflict vpon vs in that immodest Preface before the last edition vnto the Christian directorie Wherein the Authour confidently auerreth that we the Ministers of the Gospell whom it pleaseth his fatherhood to terme Scismatikes and Heretikes can set forth no Bookes of true deuotion profitable to godlie life And he blusheth not to render a three fold reason therof the one drawne from the testimonie of S. Paul the 2. Tim. the other from S. Peter 2. Pet. 3. and the third againe from S. Paul and so concludeth that we are all but mockers and deceiuers when we talke of Mortification and a quickning spirit for saith he to vse his owne wordes they can not preach this point of true pietie vnlesse they should impugne the principall Articles of their owne doctrine What shal be done vnto thee O thou false tongue the Lord shall iudge thee did I delight in this defamatorie kind of declayming I could annatomize some of our Gentlemen like Iesuits in their priuie pleasant prankes so conceited as would easilie procure the most mortified Catholike of Rome to blush and smile Is it a small matter publikelie and in print so shamefully to belie and scandalize an whole estate of a Realme but Quid non audet paternitas vestra sufficeth vs we stand or fall to our God we passe very litle to be iudged by you or of mans iudgement he that iudgeth vs is the Lord who will make the counsels of the heart manifest and then shall euery man haue his praise of God But if it had pleased his Fatherhood to haue conferred with some of his own Catholike brethren concerning this matter they would no doubt haue freelie confessed vnto him as they haue found the practise of true Mortification in some of their houses where they haue bin priuate prisoners though it were not in the wearing of the haire nor in voluntarie scourging of themselues Howsoeuer this man pleaseth him selfe and the brethren of his owne broode with these forgeries Yet he that commeth with any reuerence to the reading of this Pamphlet shall confesse that we can preach and teach true Mortification Alexander was esteemed and that worthilie a noble Prince whilest he stood in Megabizus schoole and said nothing but when he began to talke idlelie of those things hee knew not the Schoolmaster told him that euen his litle children would laugh him to scorne I am loath to trouble your Worwith a number of vaine wordes for I perceiue in many wordes there may be many slips and so many trippes taken I commend this first aduenture of halfe my substance vnto the protection of your fauourable iudiciall iudgement And so I commit you and yours vnto the tuition of th' almightie for euer Your Wor. poore scholler R. W. To the Christian courteous Reader increase of all spiritual blessings and temporall benefits COuntrymen and my beloued in the bowelles of Christ Iesus these Chips for so they haue beene tearmed of Diuinitie I neuer purposed should haue come to the open light and sight of this worlde but being corruptly taken when they were deliuered from me and then promised to the Presse I rather than they shoulde come foorth so maymed was resolued too rashly to peruse and so to publish them with what labour they are wrested and wrung from me and with what difficultie now at the last they are authentically allowed your sight I am coniured not to discouer such as they are I humbly commend to the successe of Gods blessing and your fauorable acceptance Onely this I cannot passe ouer which mightily preuayled with me a Sentence which I then called to minde I had somtime read in Clemens Alexandrinus If saith hee the godly minded Christian may not publish his holy writings wherfore were Letters inuented May the Epicure send abroad dishonest things The Macheuilian his Policies and the base Ballet-maker his Rithmes and shall not the simple learned but true hearted Christian set foorth such things as may for euer be profitable Againe saith Seneca in his sixt epistle If Wisedome her selfe were graunted vnto me on this condition to shut her vppe fast and make my priuate vse of her but neuer to publish her I woulde vtterly refuse her for priuate wisedome is but secret singularitie Heerewithall somewhat animated yet I could not but maruel that in the church of God heere in England where there are so many indued with such singular gifts and graces of Gods holy Spirite there should be too many found that will not be perswaded to publish their most excellent and exquisit labors to the common benefite of others whereas they see and may marke the principall cause whereby the Church of Rome beginnes to seem glorious at this day is for that they that haue the most plausible wittes and pleasing gifts amongst them as Bellarmine Granatensis Stella Ferus and our Parsons with such others whatsoeuer they haue laboured in they haue published and dispersed abroade But our admirable Diuines hold it a base indignitie that their graue studies shoulde come to the censuring of euery Lay mans reading neither can I iustly blame them for what through the swarme of Atheists that increase by the heate of the Sunne like Frogges in Summer harted on too much by some of too good calling And what for the number of priuy prying Papistes that generally mislike all the Treatises of Diuinitie whatsoeuer that by any of the Ministers of the Gospell are published And what for the crowde of our purer Puritanes that allowe of nothing but what they of their owne brotherhoode shall broach And lastly what through our prating Protestants that neuer commend any
because he despised the word of the Lord Therefore doth the Apostle S. Paul exhort the Thessalonians neither to despise prophecying 1. Thess 4. 8. nor the Prophet for saith he he that despiseth these things despiseth not man but God and in this respect our Sauior Christ warranteth the departure of his Disciples Math. 10. 14 from that place and from that people which neither reuerently receiue them nor regard their words protesting it shall be easier for the land of Sodom and Gomorra in the day of iudgement then for that place and people Thus you see what driueth Christ Iesus our Lord out of our companie coasts and ye know when the Prince remoueth all the honour of the court departeth with him So when our Sauiour Christ departeth from vs all his graces and heauenly blessings take their fare-well of vs for when the Lord departeth from Saul by and by an euill spirit 1. Samu. 16. 14. possesseth vexeth him As when the Sun is fallen from our Horizon darknes couereth the face of the whole earth Our conclusion is let vs detest Couetousnes and beware of contempt for where these two infectious plagues are nourished our Lord Iesus Christ cannot abide to stay within their noysome sauours Now followeth the second description of the place wherunto our Lord Iesus went He departed into the coasts of Tirus and Sidon These two Cities were great sea townes or markets of exchange mightilie frequented rich and populous yea and famous to the verie dayes of S. Ierome they were scituated in the region of Phoenitia bordering vpon the vttermost parts of Palestine determining Iosua 19. 28. 29. the boundes of the try be of Ashur southward Into these coasts that is into the borders or suburbes of these cities came Christ Iesus at this time But it may be asked wherfore our Sauiour should goe to this place Obiectio whereas he had heretofore charged his Disciples not to go into the way Matth. 10. 5 of the Gentiles neither to enter into the Citie of the Samaritans It may be answered First it was Responsio not a fit season for them as yet to vndertake so great a labour but vnto him now was the hower and fulnes of the season come to do his fathers will for now when he saw this region began to be white vnto the Iohn 4. 35. haruest therfore was the sickle to be thrust in Againe he would not haue them to go into the way of the Gentiles to preach or to bring vnto them the glad tydings of the Gospell Neither doth he come hither at this time to that purpose but as Saint Marke hath it he came to be alone Mark 7. 24. neither would he that any man should haue knowen of his comming But there are two speciall reasons to be giuen which moued our Sauiour to go to this place The one is saith S. Chrysost Palam aperta The other is secreta incognita The one is plainely to be gathered which was to refresh and ease himselfe after his wearisome labors amongst the Iewes for this cause he entred into a priuate house in the Suburbs to be obscure for a season in a place where he was not knowen prefiguring thereby in a mysterie the ruinous fall of the synagog and the beautifull erection of the church of God amongst the Gentiles But if this weake body wherewith our sauior Christ was clothed had neede of the refreshing of his tyred members what vnnaturall men are they that will not alowe to his ministers men of as weak constitution as our sauiour Christ was their christian recreation The Apostle saint Paule as hee chargeth vs to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labourers so also he woulde haue vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of our labours but he that is tired like an horse in the mill or an oxe in the plough cannot long loue his labours and then woe be to him that dooth the worke of the Lorde Ierem. 48. vers 10. negligently Our conclusion is It is both godly and lawfull for the minister of the Gospell when hee feeleth himselfe weary in his holy labours to refresh himselfe with some christian recreation so it be doone according to our Sauiours example in this place discreetely The other reason which moued our Sauiour at that time to come to these coasts was vnknowen to the world but well knowne to him before whom the extreame minute of the last houre is present and that was to bring to light to the publike view of the whole worlde the wonderfull faith that was in this weake woman so rudely so idolatrously and so ignorantly brought vp and yet nowe in the first fruites of her knowledge so vehemently so religiously and so learnedly conflicting with Christ Iesus Wherefore as Elias had a hartier welcome of the poore widdow of Zareptah then of 1. Reg. 17. Ahab and all his counsellors so are the mercies of our sauior Christ more magnified by this miserable woman than by all the Rabbies of the Iews for such is the blessed virgines Luk. 1. 53. song He hath filled the hungry with good things and the rich he hath sent emptie away But let vs therein considder the wonderful secret of Gods wisedom whilest our Lord Iesus Christ walked openly in the land of Iewrie amongest the peculiar people vnto whome hee was specially sent alluring all men vnto him hee findeth but few that regarde his proffered grace but so soone as hee steppes out of Iewry towarde the Gentiles desiring not to be knowen behold how quickely he is found out and his louing kindenesse most thankefully receiued So falleth it foorth with vs euen in these dayes marke yee not howe the sweete secrets of Gods word are hidne from the wise Math. 11. 25. et ver 5. and prudent of this worlde And are reuealed vnto babes and sucklings and the poore very ioyfully and greedily receiue the gladde tidings of the Gospell such is the diuine wisedome pleasure and will of our heauenly Father to him bee glorie Amen ¶ Haec rerum capita in hoc Tractatu vt in reliquis in longiorem orationem dilata auditoribus applicata fuêre quae nunc de industria solummodo capitulata abbreuiata sunt Tractatus secundus Verse 22. And behold a woman a Canaanite came out of the same coastes and cryed saying WE are now come to the third description of the person vppon whome or for whose sake this same miracle was wrought In the which description wee haue orderly these foure poyntes to be examined First that the Euangelist sayeth she was a Woman Secondly a Cananite or a Cananitish woman Thirdly shee came out of the same coasts Fourthly she cryed saying c. But first in that the Holy-ghost vseth this watchwoorde Beholde which is a word of admiration and attention Wheresoeuer you meete with it throgh the whole Scriptures of God noting some rare and wonderfull matter well worthy the obseruation
be troubled with other mens sinnes not to bee tainted with them to groan at them not to grow in them to greeue for them but not to be drawne into them But in truth verie soothlie saith Barnard Impossible est ei afflictionibus afflictorum contristari qui experimentum afflictionis in se nunquam habuit It is not possible for him to be greeued at the afflictions of the afflicted who neuer had experience of affliction in himselfe for true compassion is a Godly affection of pittie both towardes himselfe and other for this cause did the high Priest first offer sacrifice for himselfe and then for other And the Preacher counsailes thee Miserere animae tuae placens Deo Pitie thou first thine owne soule for that is well pleasing vnto God Indeed the Pharisie in the Gospell Luke 18. he was sorie for the Publican but the poore Publican was most sorowfull for himselfe And so was Saul pittifully minded toward Agag 1. Samu. 15 but he had forgotten to be compassionate towards his owne soule Marke ye not how the cocke first claps his winges against his owne side and so rowzing vp his hart croweth And the Lord by his holie spirit saith Exias á te peccatrix Ierem. 27. Babilon Come out of thy selfe begin with thy selfe thou sinful soule of confusion Remember thy selfe care for thine owne cure recouer thine owne health and then go and strengthen thy brethren The Athenians had a custome to sacrifice vnto their owne gods onelie for themselues and their neighbours So learne thou first to sacrifice vnto God the calues of thine owne lips with the smokie sighes of a groaning hart greeued for the sinnes of thine owne soule be mindfull of thine owne miseries and crie for mercie first for thy selfe and then for thy people Our conclusion is he that with 2. Reg. 5 Nahaman at the commaundement of the Prophet sowseth not himselfe seauen times a dâ—y in the salt sea sorrowes of his owne soule because of the filthines of his owne flesh he shall neuer be truelie cleansed from the loathsome leprosie of all his sinnes Lastlie in that she saith Haue mercie on me herein we see the three-fold effect of an excellent faith The first is to remember the sweet promises of mercie I haue read of many men of wonderfull memories as Themistocles Qui omnium Câ—uium nomina tenebat Who remembred the names of all his Citizens Also Cyneas who in one day had learned to salute all the Senatours of Rome euery man by his owne name And of Lucullus whom Tully so much commendeth But there is no obiect more excellent for the memorie of man continuallie to beat vpon then the comfortable promises of Gods eternall mercies The second effect of faith is to imbrace as Ionathan did Dauid the trueth of these promises to meet Iohn 21. them and greet them as Mary did our Lord Iesus betimes in the morning and to salute them by the dawning of the day and then though sad sorrow and heauines hath lodged with vs all night yet glad ioy and cheerfulnes will bring a merrie morrow The third is to apply these promises to thy miseries to minister this heauenly wholesome physicke to thine owne sicke soule and to lay these cordiall comfortatiues to thy panting and fainting heart and so shalt thou finde rest health and happinesse for euer These are the flaggons of his Cantic 2. pure wine These are the apples of his deere loue to reuiue strengthen and stay thee But alacke for pitty that this former effect of faith may be somtime seene euen among hvpocrites for Gene. 27. Esau can remember the benefite of his birth-right and weepe for it And the second which is more glorious is too common vnto Reprobates as hee that catcheth hold of a slender twine in hope of help when hee is sincking downe to bee drowned Did not the Iewes in the daies of Ieremy trust to the promises made to their Temple and Citty of Ierusalem Ierem. 19. when the enemy was battring downe their bulwarkes But the third which is neuer wrought but with the finger of Gods owne hand that is peculiar onely to the elect of God This then is our conclusion although our Sauiour Christ be a soueraigne salue and a most pretious plaister able to recure and heale all the festred soares and foule eating cankars of the soule yet if thou hast not this instrumentall hand of faith wherewith thou mayest apply this medicine vnto thine owne woundes powring this oyle and wine like the wise Samaritan into Luke 1â— euery place that is perished within thee without all doubt thou shalt neuer be soundly recouered of thy deadly diseases Now to draw to the third branch and last member namely to whom she prayed noted in these wordes O Lord thou Sonne of Dauid In this poynt let vs followe these instructions First beholde howe this good woman although her deere daughter was extreamely tormented of the dinell yet shee vseth not damnable diuellish meanes for her ease and recouery she consulteth not with a coniurer shee whispereth not with Witches with one naile to driue out an other as with one diuell to cast out an other but she directly comes cries and calles vpon Christ Iesus for her succour And is not this meere madnesse when the God of heauen and earth our Father a name of fauour willeth Psalme 50 vs to call vpon him to seeke vnto him in the time of our trouble promising that he will heare vs and not that only but he will deliuer vs that we may glorifie him nos insensati and wee fooles call vppon his and our enemy who doth not onely not regarde vs but neuer can deliuer vs Is not this to run round about in a maze to be deliuered out of an amazement Besides this foppery I would gladly learne of these men what help or sound hope of help can any Christian expect from the diuell or from him that maketh conuention with the Diuell for him surely August 3. trinit their power failed them euen vpon slies and they could not enter into the Swine without permission Mark 5. Beloued a learned late writer Hyporius prooueth by three notable arguments as me seemeth that whosoeuer seeketh either by calculation or by any Magicall stipulation to be relieued in his troubles he is vtterly fallen away from the faith of Christ Iesus The first is because he suspecteth either the abilitie or the willingnes of God towards him and to make the least doubt hereof to bring it once into question is to fall away from our holie faith His second reason is because they commit Idolatrie and he proueth this for whosoeuer craueth or seeketh for any succour in his necessitie of any creature but of God onely the chiefe creator he honoureth and worshippeth that creature vnto whom he so seeketh and this is to commit Idolatry and consequently to fall from our holie faith His third reason is drawen