THE WOMAN OF CANAAN. A comfortable Sermon of faith in temptations and afflictions. Preached at Saint Buttolphes without Aldersgate in London, the 15. of February. 1573.  
By Master William Fulke Doctor of Divinity and Master of Pembroke Hall in Cambridge.  
Now newly revived, corrected, and amended: and published at the request of certain well affected persons.  john. 5 4. 
All that is borne of God overcometh the world: and this is the victory that overcometh the world, even our faith.  
AT LONDON Imprinted for Thomas adam's. 1611.   

THE EPISTLE to the Reader.  
CHristian reader: out of my desire, to the multiplication of thy profit in faith, and thy comfort by faith in Christ jesus: I have at length obtained the republishing of this excellent Sermon of the force of faith in temptations and afflictions: preached, some years since in this city of London, by that learned and Godly man M. Doctor Fulke, who was well seen in the holy scriptures and the fathers: and was of such dexterity in maintaining the truth against errors, that some of the adversaries themselves did term him the hammer: thanks be to Christ who enabled him with such facility to break in fitters their strong arguments that they brought to fortify their errors.  
But to speak of the Sermon itself, this I will assure thee, it hath been found so profitable, and comfortable to the readers, that divers of mine own knowledge, have written it out: and no marvel, for whosoever shall read it with attention, and ponder it, shall through God's mercy, besides other fruits of his labour, easily learn this short and sweet lesson: that we ought to assure ourselves that howsoever it shall please Christ to handle us, yet he loveth us still, and hath an eye to that which is good for us: which how profitable and comfortable it is I leave to thine own consideration, especially seeing it cannot be unknown with how many calamities, griefs, and varieties of afflictions, it pleaseth our Heavenly Father to exercise us, in this vale of tears, during our pilgrimage here upon earth: it being so, is it not a great quietness to our heart when we have so profited in faith as we can take Gods will as our sovereign welfare & perfect happiness? for than though all our senses should tell us that he is against us, yet our faith will prompt us to trust in him, and to call upon him, as our most loving father, who ceaseth not to procure our welfare continually. Such is the calmness of mind which God giveth to the faithful, yea, even in the midst of storms and extremities: Is not faith then a most precious jewel which brings such happiness to such as have it? But if thou desire to hold this faith, look well to thine heart, strive to purge it from guilt, labour for soundness and sincerity: for the property of faith is to purify the heart, Act. 15.9. The cause then, why so many as seem to have faith do fall, and their virtues, which they seem to have, vanish to nothing, is because they want this soundness of heart: which unsoundness of heart doth plainly show them, if they would see, that their faith is not right.  
Wherefore for the help of true and right faith in thee, I commend this Sermon: but why do I commend it? read it, and it will commend itself; therefore I leave thee to Christ, the author & finisher of our faith: heartily beseeching him so to come unto thee by his holy Spirit, as that thou mayst be able to come unto him by thy Spirit, and so by his Spirit to embrace thee, as that he may stir up lively faith in thee to embrace him, and so to join and unite himself unto thee, as thou mayst cleave unto him in that most happy union and most holy wedlock between thee and Christ, which is brought to pass by his spirit, and thy faith, and is so full of so sweet, holy, and heavenly consolation.  
Thy well willer.   

MATHEW. 15.21.  
ANd jesus departing from thence, went aside into the parts of Tire and Sidon.  
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.  
23. But he answered her not a word. And his disciples came unto him, and be sought him saying, send her away for she crieth after us.  
24. But he answered and said, I was not sent but to the lost sheep of the house of Israel.  
25. Then she came and worshipped him saying: Lord help me.  
26. But he answered it is not good to take the children's bread, and to cast it to dogs.  
27. But she said: true Lord, but yet the dogs eat of the croomes that fall from their Lord's table: then jesus answered and said unto her: O woman great is thy faith, be it unto the as thou wilt, and her daughter was healed from the same hour.   

Doctor Fulkes Sermon of the Woman of Canaan.  
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 afterwards should be offered universally. Even as the Sun before it ascend, in the morning, above the upper face of the earth where we dwell, 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 after, was exhibited, both to the jews and the Gentiles indifferently. Which thing is both profitable and comfortable for us that are of the Gentills to consider, that we may know by what means, and 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 and invincible faith in a woman that was a Cananite, to set forth the great infidelity and 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 they 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 jewrie, into the parts of tire and Sidon, which the Evangelist describeth to be this, in the beginning of this chapter. The Scribes and 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 and pharisees, which were so zealous to maintain 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 and defending traditions, and 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: and 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, 
Isay. 29.  where God complaineth, that the hypocritical people came near unto him with their mouth, and honoured him with their lips, but their heart was far from him: and in vain do they worship me (saith God) while they teach doctrine 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 wisemen shall perish, and the understanding of the prudent men shall be hid. And as the same Prophet threateneth in another place. 
Isay. 6.  Their eyes shall be blinded that they shall not see; their 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 and Pharisee, by multiplying their ceremonies, 
Leuit. 15. Num. 17.  and namely ablutions and washings. It is true, that God in the law commanded diverse ablutions, and washings, which did rather testify their uncleanness, then purge away their filthiness: but they had added many others, as washing of cups and cruises, dishes and platters, brazen vessels and tables, and often washing of their hands before they did eat, and especially if they had come from the market, 
Mark. 7.  they might not eat before they had washed their hands, which things they observed, not as civil customs, pertaining to bodily cleanliness, but as religious ceremonies belonging to inward holiness, and therefore our Saviour Christ doth so sharply reprove them. And lest the simple minds of his Disciples and other the good tractable people, should have any more scruple of conscience in such vain outward observations, he declareth, that true holiness consisteth in no such matter: for that which entereth into the mouth defileth not the man, but those things that come out of the mouth, are they which defile a man. For such meats as are received into the mouth, they are carried into the stomach, and from thence are cast into the draft, so that they come not near the soul & spirit of a man: but those things that come out of the mouth (as evil devices, whoredoms, adulteries, murders, thefts, slanders, false-witness bearing, blasphemies, & such other) they come from the heart & soul of man, & therefore they pollute a man indeed. Wherefore when the proud & disdainful Scribes and pharisees were offended with his words, he willed his Disciples to let them alone, as blind guides of the blind, and he himself departed from them into the coasts of tire and Sydon. His purpose was, according to the will of his manhood, as Saint Mark declareth, 
Mark. 7.  to have been secret, and not openly known. For although he was appointed of God to be the light of the Gentiles, 
Luk. 2.  and the glory of his people Israel: yet for as much as the due time was not yet come in which he should be showed to the Gentiles, before the resurrection, he was content in the person of the Mediator, to keep himself within the bounds of his calling: But he could not be hid altogether, because God had appointed this woman of Canaan to find him out, which thing from Christ; by his divine knowledge, could not be hidden. And here the wonderful secret of God's judgement is to be considered: while he walked openly in the land of jewry, amongst the chosen people, to whom he was promised, and alured all men to come unto him, he findeth but a few (in comparison of the multitude that withstood him) which regarded to be partakers of his grace which he offered: But so soon as he steppeth out of jewry, among the Gentiles, desiring not to be known, he is found out by a woman, which in a manner compelleth him to bestow his grace upon her when he denieth it. The circumstances being weighed, and compared, with them from whom he came, doth set forth their blockish blindness, and also marvelously commend her invincible faith. They were wise men, she was a simple woman: they were learned, she was ignorant: they were jews, she was a Gentile: 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 and cast-out people of the Cananits: they were brought up in the knowledge of God, and his laws, even from their infancy, she was brought up in the superstitions of Idolatry: they were Doctors, and 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, and 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. 
Math. 8.  The Centurion was an Heathen 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 Isralites 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, and to make no league or covenant with them? then having newly forsaken the religion of her forefathers, and people where she lived, and lately received the religion of the jews. What a great temptation (I say) was it to her, that her daughter should be possessed 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, and 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 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 children is one of the greatest griefs that can befall to loving Parents; but the death of children may be counted an exceeding great benefit, in comparison of this to see them possessed and torn in pieces with Devils. They that are dead are out of pain, but they that are thus possessed seem to be in pains of hell, even while they live. What might this poor woman think otherwise in this case, but that she had hell in her own house, when she had the Devil tormenting her daughter at home, whom she loved best in the world? We see therefore how she was tried, first by this temptation: and experience teacheth us, how many are offended and driven back with much less temptation than this, for if adversity, or affliction follow their new conversion, they wax weary of their profession, & wish again for the merry world which they enjoyed, and the pleasant life which they passed in Idolatry, superstition, and ignorance of GOD: or else through infirmity and weakness of faith, they think that they are out of the favour of God, that sendeth them such troubles, which were wont to live in quiet. But this poor woman, neither misliketh her profession, nor mistrusteth God's mercy, for this most grievous Temptation: But contrariwise by force of faith overcometh all difficulties: For whereas she was a Gentile, or as S. Mark calleth her a Greek, 
Mark. 7.  which in the phrase, of the scripture is all one, and that which is more a Cananite, whose ancestors being driven out of the land of promise, fled into Syrophenicia, which country next adjoineth unto jewry: yet all this did not let her but that she was persuaded that the Messias of the jews pertained also unto her. And therefore upon assurance of this faith she is bold to come unto Christ, and to make humble request unto him for the relief of her misery.  
But for as much as Christ had not yet preached amongst the Gentills, and moreover had expressly commanded his Apostles that they should not go into the way of the Gentills, 
Mat. 10.  no not so much as into the Cities of the Samaritans, which partly professed the religion of the jews: it may be marveled upon what confidence she came so boldly to our Saviour Christ, and so importunately desired grace of him, that she would have no nay, until she obtained her request. We must needs acknowledge, 
Luk. 24.  that as she was instructed in the law of God, so she took hold of the general promises of God, set forth in the law and the Prophets, and in the Psalms, on which her faith was so lively grounded, that nothing in the world was able to remove her from it. For as the hope of the promised redemption, was openly talked of among the jews, so the promises of God, concerning Christ their redeemer, were commonly known among them, as: 
Gen. 12. and 13.  That all nations of the world should be blessed in him: That whosoever calleth on the name of the Lord shall be saved. That he shall deliver the poor, when he crieth, the needy also, 
joel. 2.  and him that hath no help. He shall be merciful to the poor and needy, and shall preserve the souls of the poor, he shall redeem their souls from deceit and violence, 
Psal. 72.  and 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, and 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 shall be tried and examined, as this woman 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 more precious than gold that perisheth, 
1. Pet. 1.  (though it be tried by fire) might be found unto our praise, honour, and 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, and invincible fortress, against any thing that shall assault our everlasting salvation.  
Upon this boldness, and confidence, this wretched woman cometh unto Christ. For thus her faith concludeth: seeing all nations of the world shall be blessed in him, the very Cananits are not excluded. For although the Cananits were once cursed of God, above all other nations, yet by this blessed seed all curses 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, and succour the needy that hath none other helper, he must hear me also, being so poor a creature and helpless that crieth unto him. And forasmuch 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 feeble faith uttereth cold and 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, and that all felicity was promised in the kingdom of David, according to the holy Oracle of God, she calleth Christ the son of David. For she had learned that God said of Messiah, 
2. Sam. 17  figured in the person of Solomon, which was the son of David, 
1. Cor. 22  I will be his Father, and he shall be my son. She had heard the prophesy of Esay, 
Esay. 11.  that God promised, that out of the old withered stump of Isay the father of David, a rod should come forth, and a graff should grow out of his root: the spirit of the Lord shall rest upon him, the spirit of knowledge and understanding, etc. And that which jeremy writeth of the righteous branch, 
jer. 2●. and 33.  that God would raise up unto David, which King should reign and execute judgement, whose name should be, The Lord 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 and set forth in the Scriptures, and 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 supplication to him: that he should succour the afflicted, who had none to help them: 
Isay. 22.  that he should take upon him all our infirmities, and bear all our diseases: that he should preach sight to the blind, 
Math. 8. Luk. 4. Math. 11.  limbs to the lame, life to the dead, and 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 and 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, whereas her suit chiefly 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, and therefore she desireth Christ to have mercy, pity, and compassion, of herself, as well as of her daughter.  
And further note, that she challengeth nothing by lesert, merit, or worthiness, but only of mercy, pity, and compassion, saying: Have mercy upon me Lord, thou son of David.  
Hitherto ye have heard how her faith was firmly fastened upon the promises of God, and that she endured the trial of a mighty and strong temptation, her daughter being possessed with the Devil, which was so far off, that it could overthrow her faith, that rather it was an occasion whereby her faith was showed to be most invincible, and set forth for one of the chiefest examples of the greatest faith that ever was in the world. But there remain yet more grievous temptations, whereby her faith was ten times more vehemently assaulted then ever it was before. For it followeth in the text: And he answered her not a word. This was a marvelous sore temptation, that he, in whom her whole trust was reposed, is so far of from granting her petition, that he seemeth to disdain to make answer to her request. That he which calleth and allureth unto him all other, refuseth so much as to speak to her. That he which calleth and allureth unto him all other, refuseth so much as to speak her. That he which offereth his help to them that seek it not, will not hear her humble suit that doth so earnestly crave it. What might she think, but that all her labour was lost, all her hope was in vain, and all that ever she heard of him was untrue? Is this he that is so courteous, and gentle to all them that require his help? Is this he that made a general proclamation, saying; Come unto me all ye that labour, and are laden, 
Math▪ 28.  and I will refresh you? Is this he that never denied his gracious favour to any that desired the same? The other temptation, by the misery of her daughter, was very great, but this trial by the silence of Christ, in whom only she hoped for help, was much greater.  
And by this temptation also God trieth his servants, that he doth not only send them affliction and misery to molest them, but often times also when they pray for help and deliverance, he seemeth both deaf and dumb, for as though he heard not their prayers, he maketh no answer, but suffereth them to continue still in misery: notwithstanding that he hath promised to hear their prayers when they call unto him out of their troubles. And not this only, but as he dealeth here with this woman whom he disdaineth to answer, so he seemeth, not only to refuse their prayers, but also instead of help which they pray for, he sendeth them greater troubles, against which they pray. We see how often the Prophet in the Psalms complaineth, 
Psal. 22.10. & 13. job. 30. Exod. 5.  that God is deaf, or dumb, and he heareth not his servants which pray unto him. So he increased the calamities of the Isralites under Pharaoh, from that time that Moses and Aaron had put them to 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 and discomfort, if any thing could discourage a strong and 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, 
Heb. 12.  even jesus 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 continue 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 Scriptures, which sounded so loud continually in the ears of her heart, that by them she was assured that 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 and 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 oftentimes, even with his best beloved children, when he deferreth 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 howsoever 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, and 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 and unchangeable truth and certainty of God's promises, 
1. Pet. 1.  and having received such abundance of the immortal seed, to bring forth so small fruit, that we are discouraged to continue our prayers, if we find not present help as soon as we begin to pray: And that we doubt in our hearts of the truth of God's promises, because we feel not the execution and fulfilling of them, even at such time as we would appoint ourselves. Not remembering, that he which hath promised to hear us when we pray, hath commanded us to be importunate in prayer. And hath set before us the example of the poor widow to be followed, which having a matter to be heard before a wicked judge, 
Luk. 18.  that feared neither God nor man, yet at the length obtained justice at his hands through her importunity. And shall not God much rather deliver his Elect that cry unto him day and night, whom he hath promised to hear and help? If therefore we be not heard at the first, we must not therefore give over praying, but rather increase in study and zeal of prayer, knowing that it is God's pleasure in such a case to be overcome by importunate suit. For if the thing we pray for be within the compass of those things which he hath promised to grant, he can no more deny our request, than he can deny himself, if we continue in prayer.  
But flesh and blood will here object to weaken our faith: What comfort have I to pray, when I shall be heard I cannot tell when? For I have prayed long, and find no release of my troubles, but rather increase, and while he deferrth his help (I know not for what cause) so long, in the mean time I shall perish. I were better therefore to see if I can find any comfort else where, for none I find in him. For answer, we must consider thus much, that if we look to obtain any help at God's hands by our prayers, we must give God this honour, that he knoweth better than we ourselves, both what is meet for us, and also at what time it is best to bestow it upon us. For he which knoweth all things, knoweth when it is most convenient, both for his glory, and for our profit, to grant us that which we pray for. And there is no loving child of God (if these two might be separated) but would prefer the glory of God, before his own profit. And there is no wise man that will take upon him to know better when his profit is to be procured, than God, who is the only wisdom himself. But seeing these two things are always linked together, namely the glory of God, and our salvation, we need no more to doubt, that God will be less careful for our salvation, than he is zealous for his own glory. Therefore it is a vain objection, and supposeth a mere impossibility, that we should perish before he send 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, & other virtues. And the trial of our faith as S. Peter saith, 
1. Pet. 1.  being much more precious than gold, which is tried in the fire & yet perisheth, shall be found to our praise, honour and glory, at the appearing of our Lord jesus Christ. And lest we should doubt to faint in trouble, we are taught that God is faithful, 
2. Cor. 10.  and will not suffer us to be tempted above our strength, but in all perplexities and 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 send us strength and comfort with the other hand. And this was lively figured in the wrestling of God with jacob: 
Gen. 23.  where the Lord by wrestling and striving with him, seemed to fight with him with one hand, and by giving him strength, not only to abide temptations and afflictions, but also to prevail and 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, and 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 Saint 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 although she were a cursed Cananite, according to the flesh, yet she was a true Israelite by faith, which prevailed even with God himself. Such and so wonderful 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, and yet inwardly he spoke by his spirit to her mind: It followeth now in the text, That his Disciples came unto him, and besought him, saying: Send 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 an other matter which they could not conceive. It were best therefore for men to let God alone with his own affairs, and 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 and 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 spoaksman, 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 no, all was one to them, so they might be rid of the exclamation and outcry that she made after them, to cause all the world to wonder at them. Thirdly Christ granted 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 and obtained their desire: yet there is great difference between praying to them that are dead, and praying to them that are 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, and besides 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, 
Ioh●. 2  They have no wine: If this was a request, what was her answer, woman what have I to do with thee? 
Luk. 11.  But above the rest they have one notable example of the rich man, that being in the torments of hell, prayed unto Abraham. No doubt a worthy example for us to follow, that of a damned spirit in Hell we must learn to make our prayers unto 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-schoole Master. 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, and neither of them both was granted. Alas! what comfort should any man take by these examples to pray to dead Saints? and 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, and promised to hear us: to call upon dead men, to whom we have no commandment, 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, and 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, & answered her not one word: for still she cried and 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 oftentimes in suspending and deferring the answer and effect of our prayers, provoke us most earnestly to pray: both that we may know of whom we have received a benefit, and that we may the more esteem it when we have it, and so render 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 oftentimes we are) or else obtain them immediately upon our request, we forget that we received them of God, and 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 and not great gifts we render slender thanks to God. Therefore God in great wisdom prolongeth sometimes 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 uncomfortable 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, and she was one of the Gentiles, and a Cananite. It was a great temptation unto her before, that he in whom all health is promised, and which willingly offered himself to all other, and by his comfortable voice, did call all that are oppressed unto him, kept silence to her alone, and being so earnestly entreated to extend his favour towards her, yet answereth her not one word: but it is ten times greater, that now when he is urged by his Disciples to speak, he seemeth to put her out of all hope and comfort, because he was not sent but unto the lost sheep of the house of Israel, of which number she was none, and therefore might not look for any favour at his hands. And this answer which he maketh, was not a pretended answer to serve for the time, but it was most true indeed. For although he was not sent only to the jews, yet was he sent first unto the jews: And that wall of separation, which divided the jews from the Gentiles, 
Ephe. 2.  was not broken down before the resurrection of Christ. And therefore in the tenth of this Gospel, he forbade his Disciples to go into the way of the Gentiles, nor the cities of the Samaritans, but go rather (saith he) unto the lost sheep of the house of Israel: Even so he saith now truly, I am not sent but unto the lost sheep of the house of Israel. 
Math. 10.   
First therefore let us consider the sense of these words, and afterward the weight of the temptation. Therefore, that he saith he was not sent, he meaneth not that he was not sent at all, but that as yet it pertained not to his vocation to call the Gentiles, but the jews only. For that he was also sent unto the Gentiles appeareth plainly by the word of God in the Prophet Esay, where the Lord speaketh unto our Saviour Christ in the person of a Mediator. It is a small thing that thou shouldest be my servant, 
Isay. 45.  to raise up the tribes of jacob, and the desolations of Israel: I will also give thee for a light unto the Gentiles, that thou mayst be my salvation unto the ends of the world. whereunto the Prophet Simeon agreeth in his Canticle, saying: 
Luke 2.  Mine eyes have seen thy salvation, which thou hast prepared before the face of all people, to be a light to lighten the Gentiles, and to be the glory of thy people Israel. These words of his therefore must be understood of that present time in which he spoke them. For as then he was not sent unto the Gentiles, but unto the lost sheep only of the house of Israel.  
By the lost sheep of the house of Israel, he meaneth not the Elect only, but all the whole nation of the jews, with whom God made the Covenant, and unto whom the redemption was promised, for unto them all it was first offered: which because it was of them refused, it was afterward 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 fold, as there is but one Pastor. 
joh. 10.  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, but for all them that shall believe in me through their preaching, that they all may be one, 
Ioh, 17  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 Gentile, 
Gal. 3.  for Christ is now as common unto the Gentiles, as before he was proper to 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, and of the household of God, though sometime we were strangers from the common wealth of Israel, and 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, 
Psal. 119.  O seek thou thy servant. They therefore that are proud in opinion of their own good works, and think to be saved by their deserts, are not for Christ to meddle withal, 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, 
Math. 9  but the sick. First therefore we must acknowledge that we are altogether cast away, and 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, and Lions. Secondly, if we confess and 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 an other place; The son of man is come to save that which was lost. And in S. Luke's Gospel, concerning the conversion of Zacheus: The son of man is come to seek and save that which was lost. 
Math. 18.  Therefore it ought to be no discomfort to us, to confess that we are utterly lost, seeing thereby we are assured that we appertain unto Christ, who came of purpose to seek and 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, and we shall find it to be true, which our Saviour Christ saith unto us: 
Math. 17. Mar. 9, & 11  There is nothing unpossible 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 she 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 forest, when the word of God seemeth to be contrary to our hope. As when God commanded Abraham to kill his son Isaac, in whom his hope was that the promise should be fulfilled, as God himself had said. In Isaac shall thy seed be called, 
Gen. 22  and my covenant will I establish with Isaac. 
Gen. 21 12   
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 Gentile, 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 to her? Again who could have been choose out of all the world to put her so much out of comfort as Christ himself? For if an Angel or Archangel had come from Heaven, and told her that Christ would not accept her petition, & bestow his grace upon her, she might easily have rejected 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 Messias, in his own person, and by his own word, which is the same truth in which the Oracles of the Prophets were delivered, when himself refuseth her request, and denieth his grace to her, how can she retain any hope, but that her faith is quite overcome and 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 unto him, and 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 the 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 least 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, & that she declareth plainly, by her humble submission: therefore she falleth down at his feet, most lowly beseeching him to be good unto her, and to succour her. Whereby she testifieth, that she requireth nothing of duty, in respect of her own worthiness, but only of favour and mercy, in respect of God's promises. Woe be therefore unto the Papists, that call true humility, presumption, and chose, 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, whereas true faith is always grounded upon the word of God. And secondly, seeing all the promises of God, are Yea and Amen in Christ, and be steadfast and established in Christ only: when she heareth by Christ's own mouth, 
Ephe, 2,  that the promised redemption pertaineth not to her, how can she continue 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 whatsoever 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, and therefore doubted not to obey the commandment of God in sacrificing him: so this woman doubted not but God must needs find a means 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 continue her suit and faith Lord help me. All 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, 
Isay. 28.  and I am one of those that put my trust in thee, thou canst not send 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 howsoever any thing may seem contrary unto them, yet from God proceedeth nothing, either in word or deed that is contrary. And as for all the creatures of the world beside, if they should oppose and set themselves against them, they are not able to prevail. Therefore Saint Paul saith with great confidence. I am persuaded that neither death nor life, 
Rom. 8.  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, and yet no penitent sinner that believeth his promise shall be 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 and establishment of them in Christ: what shame is it for us to be found inferior in faith to this Cananitish woman which had no more but the first: whereunto nevertheless she cleaved 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 a way 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 and comfort, as many as flee for refuge to take hold of the hope that is propounded & 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 sweareth. 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 and his oath: which is as impossible, as that God should be no more God. For example, seeing God hath said: Whosoever calleth upon the name of the Lord, shall be saved: 
joel. 2.  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 forasmuch as Christ hath said: Whosoever 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 guiltiness of my sin, nor the accusation of the Devil, nor witness of mine own conscience shallbe able to condemn me, so long as I depend upon the promise of God For there is now no condemnation to them that are in Chrst jesus, 
Rom. 8.  For whatsoever can be objected out of the word of God howsoever contrary at the first sight it may seem to be, yet it is not indeed directly contrary to these and such like general promises. As these saying: 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 crusified the flesh, with the lusts and Concupiscences thereof. 
Gal. 5.  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 inchoated 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, and 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 sometimes 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 and 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 be imputed unto thee, 
Rom. 4.  but the righteousness of Christ shall be imputed to thee by faith.  
Let us therefore admit nothing that may seem contrary to our assured confidece which is grounded upon the word of God: for in the word of God there is nothing contrary to it, and whatsoever else doth withstand it is of no force to overcome it. For Heaven and Earth shall pass, 
Math. 34.  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 mayst well defer 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 and uncourteous answer is this, not only to deny her humble request, but also to account her no better than a dog, and 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, and 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, and his seed, they only were the sons of God and therefore those special graces and gifts of God that were appointed for them, were so proper unto them, as whosoever 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, and 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 at 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 should she avoid this temptation? And yet by force of faith she found means how to withstand 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-dogges: For this which Christ saith of dogs, is meant of all the Gentiles and heathen people, as we are all, Emperors, King's Noblemen, Gentlemen, Wisemen, Valiant-men, richmen, Poormen, all dogs without Christ, for although man by his first creation was the most excellent of all creatures in the world, and indeed the son of God, yet by his fall and transgression, he is become the basest and 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 and accounted of Christ no better than a dog, and 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 invocatiand earnest calling for God's help and salvation. For although the answer of Christ seemeth to take away all hope from the Gentiles, 
Rom. 10.  yet because she knew that he was promised also to the Gentiles, she is certainly persuaded that this promise must take effect, and that doth Christ himself partly signify by these words, which are rehearsed by S. Mark. 
Mark. 7.  Let the Children be first satisfied. Whereby he showeth that the first place was 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 another refuge; and thus she answereth: Ye 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, and yet have no reason to continue their suit, for this woman doth not here directly contrary the words of Christ, but showeth how the word of Christ may be true, and yet she obtained her request also. Therefore whereas 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 whereas 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, and that is under the table. For although it is not convenient that dogs should be equal with their Master at the table yet they are allowed to wait under the table, and to lick up some few crumbs that fall from their masters. I know God's children are so liberally and plentifully feasted at God's table, that some little crumbs may fall from them, and they have enough to satisfy 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 and pinchingly powered 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 so sparingly be parted among them, but some crumbs might fall from their table unto the dogs that lay under and waited for them. For Naaman the Syrian, the woman of Samaria, the Centurion, & some such other, were refreshed with some crumbs, that fell from the table of the children of God the Israelites, even at such time when God was known only in jury, and 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 crumbs or chip 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, & could be content even with the crumbs 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: & 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, Isaak and jacob, as he saith in the Gospel: Many shall come from all parts of the world and sit down with Abraham, 
Mat. 8  Isaak and jacob in the Kingdom of heaven, when the children of the Kingdom shallbe 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, 
2. Pet. 2  that is to return again to their filthy vomit, which they have 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, unholy, but as it becometh the children of God, the table of God, the presence of God, with all reverence, obedience, and thankfulness, to express the nature of God's children, 
Mat: 22  unto which honour we are all called. Yea know the punishment of him which presumed to sit down at the marriage feast without his wedding garment, he was pulled out by the ears, & thrust into utter darkness, where shall be weeping and gnashing of teeth. And the same penalty remaineth to all hypocrites, which intruding themselves into the church of God never care for repentance, newness of life, holiness & righteousness, whereunto we are called of God, and not to uncleanness and filthiness. Remember 
1. Thes: 4  that which was read in the first lesson this day at morning prayer concerning Esau, 
Gen. 25.  who because he was a profane fellow, that made no more account of his birthright (in which was included all the hope of the Church) but that he sold it for one mess of pottage, as the Apostle saith to the Hebrews, he was afterward deprived of the blessing, and could not be restored unto it, 
Gen. 27. ●eb. 12.  although he sought it with tears. Remember also the jews, who being counted the children of God, for the Covenants that God made with their Fathers, because they did obstinately refuse the grace, when it was offered, and would not believe the promise, when it was exhibited, they are broken off from the stock of Israel, and we that were strangers and branches of the wild Olive by kind, are grafted into the tree by faith: But so, that if we fall from faith, 
Rom. 11.  (as Saint Paul saith) God shall no more spare us than he did spare them: yea, we shallbe broken off, and they graffed in again: for God is able to graff them in again. Let us therefore continue 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 discouragements, yet because she continued still constant & unmovable in faith, she departed not away confounded. She obtained her request, she enjoyed the promise, that whosoever 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 whatsoever 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 whatsoever thou wilt: who doubteth but that she would as well have remission of her sins, and assurance of eternal life, as the health of her daughter and rather too? Therefore he saith, Be it unto thee even as thou wilt: as though he would say, with this faith thou mayst 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, & 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, & therefore there is no such vain wishing nor woulding with them. And therefore whatsoever 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 shallbe 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 Saint john saith, 
1. joh. 5  which is indeed a noble victory, but faith prevaileth even with God himself, when he trieth us by most great temptations. Let us therefore follow the faith 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 depart, because it waxed day: I will not let thee go (quoth he) before thou bless me. So let us boldly answer God when he wrestleth with us, 
Gen: 22  asayling our faith by sundry temptations, we will not let thee go before thou bless us. For this example God hath left in writing for our comfort, and by this example he hath commanded us, by the Prophet Hosea, 
Hos: 12  to trust in God: for jacob by faith had power with God, and had power over the Angel, & prevailed, whereby he was called Israel, that is one that prevaileth with God And we, if we be true Israelits, by faith must prevail with God. Therefore let us not faint in any temptations, but rather as St. james saith, 
Iam: 1  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 & sound. Wherefore as temptations increase, let us increase our confidence and prayers: let us say with the Prophet David Even as the eyes of servants, 
Psal. 123  look unto the hand of their masters, & as the eyes of a maiden unto the hand of her mistress, so our eyes wait 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 seeks 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 praise, honour, and glory at the appearing of our Lord jesus Christ. To whom with the Father and the holy Ghost, be all honour, glory, power, and dominion both now and for ever. Amen.