A comfortable Sermon of Faith, in temptations and afflictions. Preached at S. Botulphes without Aldersgate in London, the. xv. of Februarye. 1573. By Master William Fulke, Doctor of Divinity. 1. JOHN. 5. 4. ¶ All that is borne of God, overcometh the world: and this is the victory that overcometh the world, even our faith. Imprinted at London by john Awdeley, dwelling in little Britain street without Aldersgate. 1574. ¶ To the right worshipful and godly Gentlewoman Mistress Mary Harris Widow. I Have always liked well (as you know) the plain dealing of our friend Master Fulke with the Scriptures of God, which is so much the more commendable in him, as he is better able to make a show in the persuasive words of man's wisdom, if he were disposed, For although he be ignorant of no kind of learning, by which a man might set forth himself unto the world, and understandeth more strange languages than a great number of our brethren: yet when he showeth the testimony of God, he taketh not upon him to know any thing as saint Paul sayrh, but jesus Christ, and him crucified. For by this foolishness of preaching the wisdom, power, and goodness of God appeareth greatest, and worketh most effectually in them that are the children of God. And therefore I marvel not, if you which have heard him and others that use the same simplicity in teaching, do covet ro hear them still, where as many are more desirous of variety to delight their itching ears, then careful of sound doctrine, to convert their sinful hearts. But where as you were not only content to have heard this Sermon preached once at Saint Botulphes without Aldersgate in London, but that you did instantly desire to have the copy thereof, that you might read it often: As it was godly for you to require it, so it was hard for me to obtain it. For our friend will sooner be entreated to preach ten Sermons, then to write one. Nevertheless at the length by many persuasions he was overcome to put it in writing, so that I got the copy out of his hands, which now I sand unto you, not doubting but you will use it, both to the renewing of your own remembrance, and to the profit of many others. I need not to add any commendation of the matter, especially to you which knoweth it, and as to any others, I wish them first to read it, and then to judge of it as they shall find it. Thus I commit you to God. Yours to command in the Lord. I Y. ¶ A Sermon preached in S. Botulphes Church without Aldersgate in London, the 15 day of February. 1573. by Master William Fulke Doctor of divinity. Matthew. 15. 21. ¶ And jesus departing from thence, went aside into the parts of tire and Sydon. verse 22 And behold a certain woman which was a Cananite coming out of those quarters, cried out unto him saying: Have mercy upon me Lord thou son of David, my daughter is piteously tormented with a Devil. verse 23 But he answered her not a word. And his Disciples came unto him, and besought him, saying: Sand her away, for she crieth after us. verse 24 But he answered and said, I was not sent but to the lost sheep of the house of Israel. verse 25 Then she came and worshipped him saying: Lord help me. verse 26 But he answered: It is not good to take the children's bread, and to cast it to Dogs. verse 27 But she said: True Lord, but yet the dogs eat of the crooms that fall from their lords table. verse 18 Then jesus answered and said unto her: O woman, great is thy faith: Be it unto thee as thou wilt. And her daughter was healed from the same hour. ¶ A comfortable Sermon of faith, THis part of scripture (beloved in our saviour Christ) declareth how our saviour Christ began to show some bright beams of his grace unto the gentiles. For although the full time were not yet come, that he should show himself openly unto the whole world, yet by this and such like examples he would give some foretaste of his goodness, which afterward should be offered universally. Even as the Sun before it ascend in the Morning above the upper face of the earth where we devil, yet casteth up some beams of his light, whereby we know that he shall shortly arise: so our saviour Christ, by stretching forth some fruit of his grace unto the heathen would give good hope of that common mercy, which shortly afterward was exhibited both to the jews and the Gentiles indefferently. Which thing is both profitable and comfortable for us that are of the Gentiles to consider, that we may know by what means & degrees the Gospel which is the power of God to salvation, was brought unto us There is also set forth in this Gospel a wonderful commendation of a most strong & invincible faith in a woman that was a Cananite, to set forth the great infidelity & ingratitude of the jews, that were the chosen people of God: that by comparing them together, we might understand how justly the Jews were deprived of the promised redemption, which so disdainfully rejected it being offered, that the Heathen so willingly embraced when they heard of it. Which thing also we may note in the occasion of his departure out of the land of Iewrye into the parts of tire & Sidon, which the Evangelist describeth to be this, in the beginning of this chapter. The Scribes & pharisees that came from jerusalem, picked a quarrel against him, because his disciples did eat with unwashed hands, whereby they transgressed the tradition of the Elders: our saviour Christ in defence of his disciples, chargeth the Scribes & pharisees which were so zealous to mayntame their own ceremonies, that they were careless to break the commandment of God. And so it cometh to pass always, that they which are most earnest in upholding & defending traditions & ceremonies invented by man, are most forgetful in keeping the commandments of God. But this is the just judgement of God against those that invent a new worship of their own brain: That first they lose their labour, that so seek to please God: & secondly that they are deprived of all right understanding, because they have presumed to be wiser than God. And therefore our saviour Christ confuteth them by the testimony of Esay, where God complaineth that the hiprotical people came near unto him with Esay. 29. their mouth, & honoured him with their lips, but their heart was far from him: And, in vain do they worship me (saith God) while they teach doctrines that are the precepts of men. Therefore I will again do a marvelous work in this people even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of the prudent men shallbe hid. And as the same Prophet threateneth in another place: Their eyes shall be blinded that they shall not see, their Esay. 8. ears stopped that they shall not hear, their hearts made gross that they shall not understand, lest they see with their eyes, and understand with their hearts and be converted, and God should heal them. This got the high Priests, Scribes & pharisees by multiplying their ceremonies, & namely ablutions and washings, It is true that God in the law commanded divers Levit. 15. Num. 19 ablutions & washings, which did rather testify their uncleanness, than purge away their filthiness: but they had added many others, as washing of cups & cruises, dishes & platters, brazen vessels and tables, & often washing of Mark. 7. their hands before they did eat, & especially if they had come from the market, they might not eat before they had washed their hands, rant: they were jews, she was a Gentle: they were of the blessed seed of Abraham, she was of the cursed race of Canaan: they were of the chosen people of Israel, she was of the excommunicate & castout people of the Canaanites: they were brought up in the knowledge of God & his laws, even from their infancy, she was brought up in the superstitions of idolatry: they were Doctors & teachers of God's people, she had but small knowledge, as one that was an Heathen woman, and therefore might not come into the congregation where God's people were taught. Yet they rejected Christ when he was offered, she followed Christ when he departed from her: They were Infidels, she was faithful, and endued with such faith as might be a shame to all the Israelites that began so long before her, & yet were left so far behind her. For of her it might be said which our saviour Christ speaketh of the faith of the Centurion: Verily I have not found such faith in Israel. The Centurion was an Heathen Math. 8. man, a Roman, a man of war that came to subdue the slavish nation of the Jews, yet God gave him so great faith, that he excelled even the Israelites themselves. And surely if the circumstances of this poor woman's faith be considered, it shall appear far more excellent than his. And especially if we behold with what bitter temptations her faith was examined and tried, we shall plainly confess how far it passed: for her faith was tried unto the uttermost. And first with great and extreme adversity: for her Daughter was miserably tormented with a devil. Good Lord what a temptation was this to her that was of the cursed stock of the Canaanites, which Gods people were commanded utterly to destroy, & to make no league or covenant with them: then having newly forsaken the religion of her forefathers & people where she lived, & lately received the religion of the jews? What a great temptation (I say) was it to her, that her daughter should be pos sessed with the Devil? She might either have thought that she had made an evil change of her old religion, to be thus welcomed by the Devil into a new religion: Or else, that God the author of this religion, would not accept her to be one of his worshippers, being a cursed. Cananite, & therefore suffered the devil to have such power over her daughter, as that he did wholly possess her, and miserably torment her. For of all adversities that can be laid upon a man or a woman this goeth nearest, to make them think they are out of the favour of God, to behold that they are given over as it were a prey into the devils possession. The loss of tion was openly talked of among the jews, so the promises of God concerning Christ their Redeemer were commonly known among them, as: That all nations of the world should be blessed in him: That whosoever calleth Genes. 12. and, 8. and, 12. upon the name of the Lord, shall be saved: That he shall deliver the poor when he crieth, the needy also, and him that hath no help: He shall be merciful to the poor & needy, & shall joel. 2. preserve the souls of the poor: He shall redeem their souls from deceit & violence, and Psal. 72. dear shall their blood be in his sight: That he that putteth his trust in him, shall not be confounded. Esay. 28. Upon these and such like general promises of God, contained in the old Testament, her faith was builded & founded so steadfastly, that no storm of temptation was able to overthrow it. Which thing is very necessary for us to consider, that when our faith shallbe tried & examined, as this woman's was, we may know how to withstand all the assaults of most grievous temptations, as she did. That the trial of our faith, which is much 1. Pet. 1. more precious than gold that perisheth (though it be tried by fire) might be found unto our praise, honour & glory at the appearing of our Lord jesus Christ. Let us therefore make much of the general promises of God, let us willingly embrace them, diligently weigh them, and daily remember them: For in them our faith being grounded, it shall stand like a most sure bulwark & invincible fortress against any thing that shall assault our everlasting salvation. Upon this boldness & confidence this wretched woman cometh unto Christ. For thus her faith concludeth: Seeing all nations of the world shallbe blessed in him, the very Canaanites are not excluded. For although the Canaanites were once cursed of God above all other nations, yet by this blessed séed all curse should be taken away, seeing he is not restrained to one nation more than another, but is the common blessing unto all nations. And seeing he shall hear the poor that cry unto him, & secure the needy that hath none other helper, he must hear me also being so poor a creature & helpless that crieth unto him. And for as much as whosoever putteth his trust in him, shall not be confounded, he cannot refuse my humble request, that repose my whole trust and confidence in him. Therefore she is bold with open mouth to cry out unto him: O lord thou Son of David, have mercy upon me. These words are diligently to be considered: first that through confidence of faith, although he do not call unto her, yet she crieth after him. And the vehemency of her request is expressed by the word of crying, that she doth not speak unto him, but with open mouth she crieth unto him. For a strong faith sendeth forth earnest requests, as a foeble faith uttereth cold & formal prayers. And concerning the form of her petition, it declareth that her faith was not a conceived fantasy of her own brain, but an assured persuasion out of the word of God. For seeing the Messiah was promised to be the son of David, & that all felicity was promised in the kingdom of David, according to the holy oracles of God, she calleth Christ the son of David. For she had learned that God said of Messiah, figured in the 2. Sam. 17 person of Solomon, which was the son of David: I will be his father, and he shall be my 1. Cro. 22. son. She had heard the prophecy of Esay, the God promised that out of the old withered Esay. 11. stump of I say the father of David, a rod should come forth, & a graff should grow out of his roots: the spirit of the Lord shall rest upon him: the spirit of knowledge & understanding. etc. And that which jeremy writeth of the righteous branch that God would raise up unto David, which king should reign and execute judgement, whose name should be, The Lord jere. 23. and. 33. our righteousness: Upon these or such like places of Scripture her faith was grounded, by which she had learned to call him the son of David. Whereby she declared that she acknowledged him to be the same which was described & set forth in the scriptures, & that she looked to obtain at his hands those things which were promised of him in the scriptures. In which it was promised that he should hear the cry of the poor when they made their humble Esay. 22. supplication to him: that he should secure the afflicted, who had none to help them: that he Math. 8. Luke. 4. Math. 11. should take upon him all our infirmities, and bear all our diseases: that he should preach sight to the blind, limbs to the lame, life to the dead, & deliverance to all that are afflicted. This request of hers therefore, being in the compass of those things which were promised to be granted by him, she is bold to call & cry unto him, saying: O Lord, thou son of David, have mercy upon me, my daughter is miserably tormented with a devil. And note that she desireth him to be merciful unto her, where as her suit chief concerned her daughter. For not only the natural love of her daughter made her to account the miseries of her child to be her own grief, but also she acknowledgeth that God in plaguing of her daughter, plagueth the mother also, & therefore she desireth Christ to have mercy, pity & compassion of herself, as well as of her daughter. And further note, that she challengeth nothing by desert, merit, or worthiness, but only of some comfort of deliverance. So this poor woman no doubt rejoiced not a little, when she heard that Christ was come into those quarters: but when she cometh unto him, whom she was glad that she had found, she findeth no comfort at all in him, but great discouragement & discomfort, if any thing could discourage a strong & lively faith. We see therefore what a strong temptation her faith endured. But it is marvel how she could retain such constancy of faith, when he that is the only Author and finisher of our faith, even jesus Hebr. 12. Christ, disdaineth to speak to her, in whose word all our hope and trust consisteth. But here we must understand that Christ by this his silence did not reject her suit, but rather inflamed her with greater fervency to continued the same. For although he suppressed his audible voice for a time, yet in time of this silence he spoke unto her by two most effectual kinds of speaking? First, by his general promises contained in the Scripture, which sounded so loud continually in the ears of her heart, that by them she was assured the Christ called her unto him, although by his temporal and particular silence he seemed to reject her from him. Secondly, although he spoke no word with his tongue, yet by his spirit he spoke continually to her soul, settling & sealing the truth of God's promises so steadfastly in her heart, that she knew it was unpossible for her to miss of his grace at the length, although for the time she seemed to be refused of him. And so undoubtedly almighty God dealeth often times even with his best beloved children, when he differreth the answer of their request for a time, so that he seemeth to hold his peace, notwithstanding that he hath promised to answer them when they pray. In which perplexity they must remember, that how so ever he seemeth to keep silence by not granting their request, yet he speaketh to them continually in his promises contained in his holy word, by which they must be assured that God will be merciful unto them, albeit that he withhold his promised help for a season. So Christ at one time speaketh and holdeth his peace, not to extinguish the faith of this Cananite, but rather to inflame her earnest affection in prayer, which thing we see took effect in her. Then if so small light of knowledge as was possible to be in her, according to the state of the time, & her own condition wrought such constancy of faith: if so little seed of doctrine brought forth such abundant fruit: what shame is it for us in so clear light of the gospel, not to see with the eyes of our faith the unmovable & unchangeable truth & certainty 1, Pet. 1. perish before he sand his deliverance. For God can no more forget our deliverance in due time, than he can deface his own glory. And touching the mean time in which he suffereth us to be afflicted, that all shall turn to our everlasting comfort, for thereby he trieth our faith, patience, obedience, and other virtues. And the trial of our faith, as S. Peter saith, being much more precious than gold which is tried in the fire & yet perisheth, shall 1. Pet. 1. be found to our praise, honour & glory, at the appearing of our Lord jesus Christ. And jest we should doubt to faint in troubles, we are taught that God is faithful, & will not suffer us to be tempted above our strength, but in all 1. Cor. 10. perplexities & most desperate cases will open a way how we shall avoid them. For as he sendeth us affliction and temptation with the one hand, so he will sand us strength and comfort with the other hand. And this was lively figured in the wrestling of God with jacob: where the Lord by wrestling & striving with Genes. 23. him, seemed to fight with him with one hand, and by giving him strength not only to abide temptations & afflictions, but also to prevail and to overcome them, he declared that he did sustain him with the other hand. Let us not therefore be discomforted if God himself seem to wrestle with us, & to fight against us by sending us great troubles and temptations, for his purpose is in this most noble combat, both to give us strength to overcome, and also the praise of the victory, as s. Peter testifieth in the place even now alleged. Such a noble champion was this simple woman, that by faith contended even with Christ himself, and in the end obtained the victory. Declaring thereby, that altthough she were a cursed Cananite according to the flesh, yet she was a true Israelite by faith, which prevailed even with God himself. Such & so wondered are the works of God, that when all the glory of our salvation is properly his own, yet he vouchsafeth to give us such strength of faith, that thereby we are received into part of that praise which is due unto him, but yet so that all the glory redoundeth again from us unto him only, to whom properly it belongeth. Well, hitherto we have heard that our saviour Christ refused to speak one word with his mouth, & yet inwardly he spoke by his spirit to her mind: It followeth now in the text, That his Disciples came unto him & besought him saying: Sand her away, for she crieth after us. Here his Disciples do not entreat him to show her any favour, but only to dispatch her either one way or other, because she made such a bawling and crying after them, that they were ashamed to hear her. And herein as in many other things revealed in the history of the Gospel, they take upon them to be wiser than their Master. For if he had thought it convenient, he would have dispatched her sooner, for he heard her importunate outcries as well as they, but he respected another matter, which they could not conceive. It were best therefore for men to let God alone with his own affairs, & not to presume to give him counsel what he hath to do, but rather to look what he commandeth them to do, & therein to occupy their heads & their hands. But such curiosity reigneth in many men's minds, that they had rather take upon them to teach God how he should govern the world, then submit themselves quietly to obey his commandments. But the Papists are here to be pitied, that for lack of better arguments to prove the invocation of saints, are fain to abuse this place of the apostles request, to have this woman dispatched: But alas with what colour or likelihood of reason? For first this woman desireth none of them all to be her spokesman, but crieth unto the Master himself: O Lord thou son of David, have mercy upon me. Secondly, they make no intercession for her, but only desire that she might be sent away, because she troubled them. But whether she obtained her request or not, all was one to them, so they might be rid of the exclamation & outcry that she made after them, to 'cause all the world to wonder at them. Thirdly, Christ granteth nothing at their request, but rather flatly denieth that he will have any thing to do with her. Fourthly, if she had prayed to them, and they made intercession for her, & obtained their desire: yet there is great difference between praying to them that are dead, & praying to them that be alive. And therefore it is marvel what they mean to gather an argument for the invocation of dead Saints out of this place, where neither the woman prayeth to the Apostles, nor the apostles pray for her, nor Christ granteth any thing at their request, & beside all this, the Apostles were not dead, but alive. They should have small comfort I trow in this example: yet such for all the world be the rest of their arguments. The virgin Mary prayed for the Bridegroom when she said, They have no wine: If this was a john. 2. request, what was her answer? woman what have I to do with thee? But above the rest they have one notable example of the rich man, that being in the torments of hell, prayed Luke. unto Abraham. Not doubt a worthy example for us to follow, that of a damned spirit in hell we must learn to make our prayers to saints in heaven. By such authority the doctrine of Devils may well be established: but the children of God are taught an other form of prayer by their heavenly Schoolmaster. But what remedy found the rich man by praying to Abraham, that we might be encouraged by his example to pray to Saints? He made two requests, & neither of them both was granted. Alas what comfort should any man take by these examples to pray to dead Saints? & yet these be the best reasons they have out of the scripture. Sure it is a pitiful case, that men will leave God, who hath commanded us to call upon him, & promised to hear us, Psal. 50. to call upon dead men, to whom we have no commaundenent, nor example of any godly person to pray, neither have they made any promise: neither if they had made any promise, were they able to perform it. But let us leave the Papists with their woeful arguments, & return to the apostles in their request made unto Christ: Dismiss her (say they) for she crieth after us. By these words we may easily perceive how importunately she continued her suit, although he held his peace, and answered her not one word: for still she cried & was nothing discouraged, whereby we see that this first repulse did so little diminish her desire, that it kindled it more & more. And so doth God often times in suspending & differing the answer & effect of our prayers, provoke us most earnestly to pray: both that we may know of whom we have received a benefit, & that we may the more esteem it when we have it, & so tender worthy thanks to him that is the author of it For such is our malignity, that if we be prevented with God's benefits (as often times we are) or else obtain them immediately upon our request, we forget that we received them of God, & so become unthankful for them. Also we do not greatly esteem those things which we have not long wanted, nor much desired, whereby, as for small benefits & not great gifts we tender slender thanks to God. Therefore God in great wisdom prolongeth some times the performance of his promised benefits, that men might acknowledge of whom they obtain them, worthily esteem them, thankfully receive them, and profitably employ them. But now let us see what answer our saviour Christ maketh to the request of his Disciples: I am not sent (saith he) but unto the lost sheep of the house of Israel. An uncomfor table answer doubtless to the poor woman, whereby he pronounceth that he hath no commission of God to do any thing for her, in as much as his vocation extended only to the israelites, was promised, for unto them all it was first offered: which because it was of them refused, it was afterwárd made common unto the Gentiles. For our saviour Christ acknowledgeth a little before his passion, that he hath other sheep which were not of the jewish fold, whom he must bring home, that there may be one john. 10. told, as there is but one Pastor. And in that most earnest and hearty prayer which he made immediately before his death, wherein he commendeth to God the preservation of his Disciples, whom he sent to convert the whole world, he prayeth generally for his whole Church, collected both of the jews and the Gentiles, saying: I pray not only for these, joh. 17. but for all them that shall belevein me through their preaching, that they all may be one, even as thou father art in me, and I in thee, that they also may be one in us, that the world may know that thou hast sent me. So that the Israelites have now no privilege nor prerogative above the Gentiles. For in Christ jesus there is neither jew nor Gentle, for Christ is now as common unto the Gentiles, as before Galat. 3 he was proper unto the jews. Then seeing we be grafted into the body of Israel, this saying is as comfortable to us, as it was uncomfortable to this poor woman. For Christ can now make no more excuse by his vocation, for we are all the Israel of God, though sometimes we were Gentiles, now we are Citizens with the Saints, & of the household of God, though sometime we were strangers from the commonwealth of Israel, & foreigners from the covenants of promise. But this especially is worthy to be considered, that Christ calleth them the lost sheep unto whom he was sent: In which saying we have two things to be observed: first, that we must acknowledge that we are all lost, or else Christ hath nothing to do with us. We must every one confess with the Psalmist, that I have wandered like a lost sheep, O seek thou thy servant. They therefore that are proud in opinion of their own good works, & think to be saved by their deserts, are not for Christ to meddle with all: for he is sent but unto the lost sheep of the house of Israel, or as he said unto the pharisees: The whole have no need of the Physician, but the sick. First therefore we must acknowledge that we are altogether cast away, & that we have no more wit nor power to return or save ourselves, then hath a sheep that is wandering in the wilderness among the Wolves, Bears, & Lions. Secondly, if we confess & find ourselves to be such, then are we here comforted, that Christ is properly appointed of God to save the lost sheep of the house of Israel, like as he saith in another place: The son of man is come to sane that which was lost. And in S. Math. 18. Luke's Gospel, concerning the conversion of Zacheus: The son of man is come to seek and to save that which was lost. Therefore it aught to be no discomfort unto us to confess that we are utterly lost, seeing thereby we are assured that we appertain unto Christ, who came of purpose to seek & to save that which was lost. O the wonderful wisdom, power and mercy of God, showed us in Christ that even then when we feel ourselves lost, we are found: when we see ourselves destroyed, we are saved: when we hear ourselves condemned, we are justified, only in believing these words: The son of man is come, to save that which was lost. Let us therefore with invincible courage of faith take hold of these general promises of God, and apply them unto ourselves, as this poor woman did, & we shall find it to be true which our Saviour Christ saith unto us: There is nothing impossible Math. 17. Mark. 9 &. 11. unto him that believeth. Let us now consider the weight of this temptation, how heavy it was for the woman to bear this answer: that where as the did repose her whole confidence in him, he affirmed that he hath nothing to do with her, because he was not sent, but unto the lost sheep of the house of Israel. Of all other temptations it is the sorest, when the word of God seemeth to be contrary to our hope. As when God commanded Abraham to kill his son Isaac, in whom Gene. 2●. his hope was that the promise should be fulfilled, as God himself had said: In Isaac shall Gene. 21. Gene. 17. thy seed be called, and my covenant will I establish with Isaac. After the same manner it is here with this poor Cananite, for even by the word of Christ, in whom she trusted for grace, according to the promises of God concerning him, she is excluded from grace, because she is a Gentle, and none of the lost sheep of the house of Israel, to whom only, and not to the Gentiles at that time he was sent to offer grace. What could be said more to discourage her, then to tell her that the promised redemption pertained not unto her? Again, who could have been chosen out of all the world, to put her so much out of comfort, as Christ himself? For if an Angel or an Archangel had come from heaven, & told her that Christ would not accept her petition, & bestow his grace upon her, she might easily have riected him, because her faith was grounded upon the word of God, against which if any Angel should speak, we may hold him accursed. But when the son of God himself, even the promised Messiah, in his own person, and by his own word, which is the same truth in which the Oracles of the Prophets were delivered, when he himself refuseth her request, & denieth his grace to her, how can she retain any hope, but that her faith is quite over come, & all comfort taken away from her? And yet so mighty and strong was the fortress of her faith, that this most bitter assault prevailed not to overthrow it. For as though she had felt no discomfort at all by this his answer, she approacheth near un to him, & falling down before him, she continueth her humble suit, saying: Lord help me. And here we may see how much true faith differeth from proud presumption: yea, we may plainly perceive that true faith is always joined with great humility. The Papists call the assured confidence in God's mercy, by the odious name of presumption, but rather we may justly call that proud persuasion that they have of their own merits and deserts, by the right name of presumption. For who so trusteth most in god, hath lest opinion of his own worthiness: as we may plainly see in this example of the Cananitish woman, who as she had most certain persuasion & assurance of help in the mercy of God, so had she no presumption at all in her own worthiness. And that she declareth plainly by her humble submission: Therefore she falleth down at his feet, most lowly beseeching him to be good unto her & to secure her. Whereby she testifieth that she requireth nothing of duty, in respect of her own worthiness, but only of favour & mercy, in respect of God's promises. Woe be therefore unto the papists that call true humility presumption, & contrari wise pride they term humility. But here we may well doubt how the faith of this woman should be so highly commended, when it seemeth to presume against the word of God, where as true faith is always grounded upon the word of God. And secondly, seeing all the promises of God are Yea & Amen in Christ, and be steadfast & established in Christ only: when she heareth by Christ's own mouth, that the promised redemption pertaineth not to her, how can she continued her confidence in him? I answer, that first her faith was grounded upon the word of God, which because she knew most certainly to be an undoubted truth, she will not be brought from that by any thing that may seem contrary unto it. And what so ever she heareth of Christ, although she do acknowledge it to be true, yet she is persuaded that it is so true, that it taketh not away the truth of God's former promises. And seeing Gods general promises did appertain to her that did believe them, she retaineth hope against all hope. And as Abraham believed that God would raise up Isaac from death to life to fulfil his promise, & therefore doubted not to obey the commandment of God in sacrificing him: so this woman doubted not, but God must needs find a mean whereby his promises might be verified to her, howsoever Christ was not sent but to the lost sheep of the house of Israel. And therefore as she doth not reason nor dispute against the word of God, so she doth still simply continued her suit, and saith: Lord help me. Which importeth as much as if she had said: Although thou art not sent to offer thy grace unto the Gentiles, but unto the jews only, yet in as much as God hath promised, that whosoever putteth his trust in thee, shall not be confounded, and I am one of Isay. 28. those that put my trust in thee, thou canst not sand me away confounded, and therefore help me. For God's promise must needs be true. Let us learn here so firmly to hold the general principles of our salvation, that we admit nothing that may seem contrary unto them. For of this we may be assured, that how soever any thing may seem contrary unto them, yet from god proceedeth nothing either in word or deed that is contrary unto them. And as for all the creatures of the world beside, if they should oppose & set themselves against them, they are not able to prevail. Therefore saint Paul saith with great confidence: I am persuaded Rom. 8. that neither death nor life, neither Angels nor principalities, nor powers, nor things present, nor things to come, neither height nor depth, nor any creature can separate us from the love of God which is in Christ jesus our Lord For if God be on our side, who can be against us? or if any be against us, how can they be able to hurt us? But if God himself seem to be against us, whom have we then to comfort us? For the justice of God pronounceth damnation to all that transgress his law. But for as much as God of his infinite mercy hath promised salvation to all penitent sinners, he hath found a mean by which both his justice is satisfied, & yet no penitent sinner that believeth his promise shallbe damned. This only mean is Christ our Saviour, who by his obedience hath thoroughly satisfied for all our disobedience and transgression, as many as believe to have remission of our sins by him. Seeing therefore we have not only the general promises of God contained in the old Testament, but also the full execution, performance & establishment of them in Christ: what shame is it for us, to be found inferior in faith to his Cananitish woman, which had no more but the first: whereunto nevertheless she cleaned so fast, that by no means she would be drawn from them. And surely even the very general promises of God are sufficient that our faith being builded upon them, should never be removed. For by them God hath so bound himself unto us, that by no means he can revoke his promised salvation. And yet for more confirmation, and to take away all scruple of doubt and wavering, as the Apostle saith to the hebrews, he hath established them with an oath, that by two things immutable (in which it is impossible that God should lie) we might have consolation & comfort, as many as flee for refuge to take hold of the hope that is propounded and set forth unto us. Therefore the anchor of our faith hath two most unchangeable holds, namely the promise of God, and the oath of God: In both which it is impossible that God should lie. For as it is impossible that God should lie when he simply affirmeth: so is it more impossible (if there may be degrees in impossibilities) that God should lie when he swareth. And as it is impossible that God should lie or be forsworn: so is it impossible that any man or woman, which taketh hold of God's promises by faith, should miss the performance of them, whatsoever seemeth to be lets or impediments unto them. For there can be no let or impediment so great, as should be able to compel God to lying or perjury, which be as great impossibilities as can be thought of. For if the general or universal promises of God should not be granted to any one person that embraceth them by faith, God should be no more true of his word & his oath, which is as impossible as that God should be no more God. For example, seeing God hath said: whosoever calleth joel. 2. upon the name of the Lord, shall be saved, if I poor wretch embracing this promise of God by faith, do call upon the name of the Lord, whatsoever lets or impediments be in the way, it is impossible but that I shall be saved. Therefore if all the Angels in heaven should tell me on their own credit, or as it were by God's commandment, that I should be damned, I must hold them all accursed, rather than to grant that God should be a liar or perjured person. And for as much as Christ hath said: who soever believeth and is baptized shall be saved, if I being baptized into the name of Christ, repose my whole trust & confidence in him: whatsoever can be objected against me, I must of necessity be saved. For neither the justice of the law, nor the gyltynes of my sin, nor the accusation of the devil, nor witness of mine own conscience, shall be able to condemn me, so long as I depend upon the promise of God. For there is now no condemnation Rom. 8. to them that are in Christ Iesu. For what soever can be objected out of the word of God, how soever contrary at the first sight it may seem to be, yet it is not in deed directly contrary to these & such like general promises. As these sayings: They that are in Christ, walk not after the flesh, but after the spirit: Rom. 8. If Christ be in you, the body is dead unto sin: They that are Christ's, have crucified the flesh Gala. 5. with the lusts and concupiscence thereof. It is manifest that these and such like places are not to be understood of perfect innocency free from all sin, but only of such innocency as is but inchoacted and begun in this life, and made perfect in the life to come Therefore if thou feelest in thyself with thy faith in God, an hatred of sin, and a desire of righteousness, which refraineth thee from much wickedness, & stirreth thee up to some works of virtue, although there remain in thee the relics of sin, yea a lust unto sin, contrary to the spirit of God, which also breaketh out some times into actual sin: yet by the spirit of Christ that dwelleth in thee, thy body is dead unto sin, thou hast crucified the flesh with the lusts and concupiscences thereof, thou walkest in the spirit, & not in the flesh, and therefore according to God's promise thou shalt be saved through thy faith: For thy sins and infirmities shall not Rom. 4 be imputed unto thee, but the righteousness of Christ shall be imputed to thee by faith. Let us therefore admit nothing that may seem contrary to our assured confidence, which is grounded upon the word of God: for in the word of God there is nothing contrary to it, & whatsoever else doth withstand it, is of no force to overcome it. For heaven & earth shall Mat. 24 pass, but the word of God shall not pass. But let us follow the faith of this woman, which though she had never so many repulses, yet would she never be driven away, until she had obtained her request: still crying, Lord help me, as though she would say: thou mayest well differ thy help, but thou canst not deny it me. Yet see what answer Christ maketh unto her: It is not good (saith he) to take the children's bread, and cast it to the whelps, What an hard & uncourteous answer is this? Not only to deny her humble request, but also to account her no better than a Dog, & to tell her that it is no more reason that she should obtain her suit, than that bread should be taken from children's mouths, & given to a Dog. What a great temptation was this? that he which only hath the bread of life to bestow upon all that he will, doth count her no more worthy to have part of it, than a Dog to eat that which is provided for the sons of God. For seeing that God made a covenant with Abraham & his seed, they only were the sons of God, and therefore those special graces & gifts of God that were appointed for them, were so proper unto them, as who soever should make them common to the Gentiles, should abolish the covenant of God. Christ therefore with all his benefits, was the bread appointed to feed the holy children of God, which at that time were the jews only. All other nations of the world were but profane Dogs, & therefore not worthy to be fed with that holy bread which was ordained for Gods own children. Therefore this Heathen woman presuming to leap upon the table of God's children like an unmannerly Cur, deserved even like a Cur Dog to be beaten down, and whipped out of the house, rather than that the children's bread should be taken from them, and cast unto her: For so much is implied in the words of Christ. For as it were not meet for him to take the children's bread, and cast it to Dogs, so she like an importunate Dog, ready to pull it out of their mouths, deserved great punishment. Alas poor woman, how could she avoid this temptation? And yet by force of faith she found means how to with stand this most eager assault, and in the end to obtain the victory. But here to beat down the pride of the flesh, we are taught what we are all by nature and without Christ, even no better than Cur Dogs. For this which Christ saith of Dogs, is meant of all the Gentiles & Heathen people, as we are all. Emperors, Kings, noblemen, gentlemen, wisemen, valiant men, ritchmen, poor men, all Dogs without Christ. For although Man by his first creation was the most excellent of all creatures in the world, and in deed the son of God: yet by his fall & transgression, he is become the basest & the vilest, and no better than a Dog, except he be raised up and restored by the benefit of our only saviour jesus Christ. By this we see what merit or worthiness we have to plead before God, and likewise what cause we have to be proud among men. Which thing if all men would consider, that by kind without Christ they are no better than Dogs, they would learn to make less of their painted sheaths, and more to esteem the benefit of Christ, by which they excel, if they find themselves to be better by grace, than they are by nature. But to return to this poor woman: Although she be called & accounted of Christ no better than a Dog, & that she willingly confesseth: yet she will not therefore give over her suit, because her faith could not be overthrown by this assault. For of faith proceedeth invocation and earnest calling for God's help & salvation. For although the answer Rom. 10 of Christ seemeth to take away all hope from the Gentiles, yet because she knew that he was promised also to the Gentiles, she is certainly persuaded that this promise must take effect, & that doth Christ himself partly signify by these words which are rehearsed by S. Mark: Let the Children be first satisficed. Whereby he showeth that the first place was Mark. 7 for the jews, which then were the children of God. But this helpeth not her, because the time was not yet come in which the Gentiles also should be made the children of God. And therefore she fleeth to an other refuge, & thus she answereth: Yea Lord, but yet the whelps eat of the crumbs that fall from their Lord's table. First by this answer it appeareth how much the certainty of faith doth differ from vain & foolish importunity of ignorant persons, which will be answered by no reason, & yet have no reason to continued their suit. For this woman doth not here directly contrary the words of Christ, but showeth how the words of Christ may be true, and yet she obtain her request also. Therefore where as he had first said she was a Dog, she willingly confesseth it, that she was no better than a Dog, it is true Lord saith she, I am no better. Secondly, where as he had said: It is not good to take the children's bread, and cast it to Dogs, she confesseth that also, saying: Yea Lord it is true, neither will I presume further than the place of a Dog, & that is under the table. For although it is not convenient that Dogs should be equal with their Masters at the table, yet they are allowed to weight under the table, & to lick up some few crooms that fall from their Masters. I know God's children are so liberally & plentifully feasted at God's table, that some little crooms may fall from them, & they have enough to satisfice them. No man in the world could devise a more proper answer, to avoid the objection of Christ. For although the grace of God was peculiar unto the nation of the jews, yet it was never so scantly & pinchingly poured upon them, but that some drops might overflow unto the Gentiles. And although the bread was prepared according to God's dispensation only for the Children, yet it could not sparingly be parted among them, but some crooms might fall from their table, unto the Dogs that lay under & weighted for them. For Naaman the Syrian, the woman of Samaria, the Centurion, and some such other, were refreshed with some crooms that fell from the table of the children of God the Israelites, even at such time when God was known only in jewry, & Christ was proper unto the jews. She granteth therefore that Christ may fulfil the office whereunto he was called of God, namely to satisfy the jews with the bread ordained for them, and yet let some crooms or chyppinges of the same fall down to refresh her a poor whelp that lay under the table. Here also we may note the true humility that followeth this certain persuasion of God's mercy. This woman confesseth herself to be no better than a Dog, and yet she trusteth in the mercy of God. By this place also we may perceive what horrible punishment the jews deserved at God's hand, which either negligently or disdainfully loathed those dainties of God's table offered unto them, which other poor wretches so greedily desired, and could be content even with the crooms that fell from their table. And we ourselves also have two matters here to consider: first the unspeakable goodness of God, which of cur Dogs hath made us his own children by adoption: and of such as had no place in the house of God, but of greatest favour to lie under the table of his children, having converted us from Dogs into his children, hath advanced us to sit at his own high table with his Children, even with Abraham, Isaac, and jacob, as he saith in the Gospel: Many shall come from all parts of Math. 8. the world, and sit down with Abraham, Isaac and jacob in the kingdom of heaven, when the children of the kingdom shall be cast out into utter darkness, where shallbe weeping and gnashing of teeth. The second thing that we have here to consider is, that we being turned from Dogs into God's children, do not retain still the nature of Dogs, that is, to return again to their filthy vomit, which they have 2. Pet. 2. once cast out: that being extolled to such dignity that we are made partakers of Gods heavenly table, we do not behave ourselves unreverently, unthankfully, unholyly, but as it becometh the children of God, the table of God, the presence of God, with all reverence, obedience & thankfulness, to express the nature of God's children, unto which honour we are called. You know the punishment of him which presumed Mat. 22. to sit down at the marriage feast with out his wedding garment, he was pulled out by the ears, and thrust into utter darkness, where shallbe weeping & gnashing of teeth. And the same penalty remaineth all hypocrites, which entruding themselves into the Church of God, never care for repentance, newness of 1. Thes. 4 life, holiness & righteousues, whereunto we are called of God, & not to uncleanness & filthiness. Remember that which was read in the first Lesson this day at Morning prayer, concerning Esau, who because he was a profane fellow, that made no more account of his birthright Gene. 25. (in which was included all the hope of the Church) but that he sold it for one mess of pottage, Gene. 27 Hebr. 12. as the Apostle saith to the hebrews, he was afterward deprived of the blessing, and could not be restored unto it, although he sought it with tears. Remember also the jews, who being counted the Children of God, for the covenant that God made with their fathers, because they did obstinately refuse the grace when it was offered, & would not believe the promise when it was exhibited, they are broken of from the stock of Israel, & we that were strangers, & branches of the wild olive by kind, are graffed into the tree by faith: But so, that if we fall from faith (as S. Paul saith) God shall no more spare Rom. 11. us, than he did spare them, yea we shall be bro ken of, & they graffed in again. For God is able to graff them in again. Let us therefore continued in faith, and show forth the fruits of faith, for by the fruits the tree shall be known. hitherto we have heard how the faith of this woman hath been tried to the uttermost, which having three repulses even of Christ himself, yet ceaseth not to put her trust in him: Now let us see what success she had in the end. Although she had never so many repulses and discouragementes, yet because she continued still constant and unmovable in faith, she departed not away confounded. She obtained her request, she enjoyed the promise, that who soever putteth their trust in him, should not be confounded. Let us therefore with invincible courage of faith hold fast upon God's promises, and it is impossible that we shall miss of eternal salvation. But some will peradventure object, she sued here but for a temporal benefit, namely the recovery of her daughter, what pertaineth this to eternal salvation? I answer: This temporal benefit was to her a confirmation and assurance of everlasting salvation, which she had conceived by faith. Which thing the answer of Christ plainly declareth, who doth not only grant unto this her faith the deliverance of her daughter from the devil, but generally what soever she would: O woman (saith he) great is thy faith, be it unto thee even as thou wilt. First he commendeth the greatness of her faith, by which he is overcome that he can no longer withhold his grace from her. Secondly he saith, Be it unto thee what soever thou wy●t. Who doubteth but that she would as well have remission of her sins, and assurance of eternal life, as the health of her daughter, & rather to? Therefore he saith: Be it unto thee even as thou wilt. As though he would say, with this faith thou mayest obtain whatsoever thou wilt. Let us therefore bring such a faith to God, and we shall obtain whatsoever we will. Mark. 9 If it were true would some man say, that I might have whatsoever I would, I would wish to have this Church full of gold, or some such like matter. But ye must remember that Christ here speaketh of faith, which is grounded only upon God's promises, and therefore whatsoever ye will ask by faith that God hath promised, you shall obtain. Moreover, they that be endued with true faith will wish nothing that is contrary to God's glory, and therefore there is no such vain wishing nor woulding with them. And therefore what soever God hath promised unto them, they make their full account to obtain it: that which he hath not promised, they require but under condition, if it may stand with his will, and the setting forth of his glory. Wherefore as we are taught by this example, let us in all temptations and afflictions flee unto the general promises of God, with invincible courage of faith. For thereof we shall be sure to prevail in the end, howsoever it please God to try our faith in the mean time. For faith doth not only overcome the whole world, as S. john saith, 1. john. ● which is in deed a noble victory, but faith prevaileth even with God himself: when he proveth and trieth us by most great temptations. Let us therefore follow the faith and confidence of jacob, when he wrestled with God: For by faith we wrestle with God when he proveth our faith by temptation. Therefore as jacob answered, when the Angel, which represented God that wrestled with him, required him to let him departed, because it waxed day: I will not let thee go (quoth Gene. 22. he) before thou bless me: So let us boldly answer God when he wrestleth with us, assailing our faith by sundry temptations, we will not let thee go before thou bless us. For this example hath God left in writing for our comfort, & by this example he hath commanded Hose. 12. us by the Prophet Hosea to trust in God. For jacob by faith had power with God, and had power over the Angel, and prevailed, whereby he was called Israel, that is, one that prevaileth with God. And we, if we be true Israelites, by faith must prevail with God. Therefore let us not faint in any temptations, but rather (as S. james saith) James. ●. let us rejoice when we fall into sundry temptations, knowing that the trial of our faith worketh patience, which if she have her perfect work, we shall be perfect and sound, not fainting in any thing. Wherefore as temptations increase, let us increase our confidence & prayers. Let us say with the Prophet David: Even as the eyes of servants look unto the hand of their Masters, Psal. 123 and as the eyes of a Maiden unto the hand of her Mistress, so our eyes weight upon the Lord our God until he have mercy upon us. Finally let us follow this woman of Canaan, whose faith could not be overcome by three repulses, even of Christ himself, but in the end obtained even that she would. For God by temptation seeketh not our overthrow, but our greater victory, that the trial of our faith which is much more precious than gold (which though it be purged with fire, yet perisheth not) might be at the last to our prai●e, honour, & glory, at the appearing of our Lord 1. Pet. 1. jesus Christ: To whom with the father and the holy Ghost be all honour, glory, power, and dominion both now and ever. AMEN.