Syrophaenissa OR, The Cananitish Woman's conflicts: In twelve several tractates discovered, Sectio prima. At Horndon on the hill, in the county of Essex. 1598.  
Dulcescit Christus, Amarescit Mundus R. W.   printer's or publisher's device 
Printed at London by Valentine Simmes, 1601.   

To the Right Worshipful his loving Patron, Master Gabriel Poyntzs Esquire, health and true happiness in this life, and in the life to come through jesus Christ.  
WHen I call to mind, (Right worshipful) the temporal benefits wherewith it hath pleased Almighty GOD to bless me, by those secondary means of my maintenance, which I have received, under his gracious providence from you, I can not, but in the humbleness of my soul acknowledge with all thankfulness of heart, his divine goodness, and I account it also a part of my duty, to discharge some kindness and service unto you. Wherefore, in respect of the many benefits reaped by your Wor. accept, I pray you, this simple travel, the first fruits of my divinity, your scholars Newyears gift, presenting his entire and hearty affection towards you: which at your leisure, may it please you to peruse, and if you shall esteem this worth the view of the world, hereafter (it may be) I shall be persuaded to pass the rest to the public print.  
The rather, because of late, I chanced to light upon a very scandalous report, which an unkind Countryman of ours doth inflict upon us in that immodest Preface before the last edition unto the Christian directory.  
Wherein the Author confidently averreth, that we the Ministers of the Gospel (whom it pleaseth his fatherhood to term Schismatics and Heretics) can set forth no Books of true devotion, profitable to godly life. And he blusheth not to render a three fold reason thereof: the one drawn from the testimony of S. Paul the 2. Tim. the other from S. Peter. 2. Pet. 3. and the third again from S. Paul, and so concludeth, that we are all but mockers and deceivers, when we talk of Mortification and a quickening spirit, for saith he (to use his own words) they can not preach this point of true piety, unless they should impugn the principal Articles of their own doctrine.  
What shallbe done unto thee O thou false tongue? the Lord shall judge thee, did I delight in this defamatory kind of declaiming I could annatomize some of our Gentlemen like jesuits, in their privy pleasant pranks so conceited, as would easily procure the most mortified Catholic of Rome to blush and smile.  
Is it a small matter, publicly, and in print, so shamefully to bely and scandalise an whole estate of a Realm? but, Quid non audet paternitas vestra? sufficeth us we stand or fall to our God; & we pass very little to be judged by you, or of man's judgement, he that judgeth us is the Lord, who will make the counsels of the heart manifest, and then shall every man have his praise of God.  
But if it had pleased his Fatherhood to have conferred with some of his own Catholic brethren concerning this matter, they would (no doubt) have freely confessed unto him (as they have found the practice of true Mortification in some of their houses, where they have been private prisoners, though it were not in the wearing of the hair, nor in voluntary scourging of themselves. Howsoever this man pleaseth himself and the brethren of his own brood with these forgeries: Yet he that cometh with any reverence to the reading of this Pamphlet, shall confess, that we can preach and teach true Mortification.  
Alexander was esteemed (and that worthily) a noble Prince, whilst he stood in Megabizus school, and said nothing, but when he began to talk idly of those things he knew not, the Schoolmaster told him, that even his little children would laugh him to scorn.  
I am loath to trouble your Worwith a number of vain words, for I perceive, in many words there may be many slips, and so many trips taken.  
I commend this first adventure of half my substance unto the protection of your favourable judicial judgement. And so I commit you and yours unto the tuition of th' almighty for ever.  
Your Wor. poor scholar R. W.   

To the Christian courteous Reader, increase of all spiritual blessings and temporal benefits.  
COuntrymen, and my beloved, in the bowels of Christ jesus, these Chips (for so they have been termed) of Divinity, I never purposed should have come to the open light and sight of this world; but being corruptly taken (when they were delivered) from me and then promised to the Press, I (rather than they should come forth so maimed) was resolved (too rashly) to peruse, and so to publish them: with what labour they are wrested and wrung from me, and with what difficulty now at the last they are authentically allowed your sight, I am conjured, not to discover: such as they are, I humbly commend to the success of God's blessing, and your favourable acceptance. Only this I cannot pass over, which mightily prevailed with me, a Sentence which I then called to mind I had sometime read in Clemens Alexandrinus, If (saith he) the godly minded Christian may not publish his holy writings, wherefore were Letters invented? May the Epicure send abroad dishonest things? The Machevilian his Policies, and the base Ballad-maker his Rhythms, and shall not the simple learned (but true hearted Christian) set forth such things as may for ever be profitable?  
Again, saith Seneca in his sixth epistle, If Wisdom herself were granted unto me, on this condition, to shut her up fast, and make my private use of her, but never to publish her, I would utterly refuse her, for private wisdom is but secret singularity.  
herewithal somewhat animated, yet I could not but marvel, that in the church of God here in England, where there are so many, endued with such singular gifts and graces of Gods holy Spirit, there should be too many found, that will not be persuaded to publish, their most excellent and exquisite labours, to the common benefit of others; whereas they see, and may mark, the principal cause whereby the Church of Rome begins to seem glorious at this day, is, for that they that have the most plausible wits, and pleasing gifts amongst them, as Bellarmine, Granatensis▪ Stella, Ferus and our Parsons, with such others, whatsoever they have laboured in, they have published and dispersed abroad.  
But our admirable Divines, hold it a base indignity, that their grave studies should come to the censuring of every Lay man's reading: neither can I justly blame them, for what through the swarm of Atheists that increase by the heat of the Sun, like Frogs in Summer, hearted on too much, by some of too good calling.  
And what for the number of privy prying Papists, that generally mislike all the Treatises of Divinity whatsoever, that by any of the Ministers of the Gospel are published.  
And what for the crowd of our purer Puritans, that allow of nothing, but what they of their own brotherhood shall broach. And lastly, what through our prating Protestants that never commend any Treatise of Divinity, longer than they shall runningly read it over, and mark the man's method and wit that made it: thou heavenly Theology mayest be perchance reverently regarded, whilst thou art for an hour, with sweet utterance and grave gesture delivered: but if ever thou come to the public Press, thou shalt feel and find thyself too publicly oppressed, by the multitude of these thy malignant enemies.  
Nevertheless, I could wish from my heart, that in these divine Discourses, if any things justly mislike the Reader (as many things may) he would remember Saint Paul's counsel, to follow the truth in love, considering, as Saint james saith, In many things we may err all of us.  
The God of all truth (I hope) will so bless these Labours in the truth, that whosoever cometh not with a prejudicate contemptuous conceit, to the reading of these Conclusions, he shall, with the strength of this small Cake, and with the comfort of this cold water, walk forth with Elias, even to Horeb, the Mountain of GOD: And thus I leave thee, committing these my first fruits unto the blessing of God's holy Spirit, who grant us a right understanding heart, with a charitable friendly judgement in all things.  
R. Wilmott.   

The Cananitish woman's Conflicts.  Matth. 15. verse 21. Then jesus went thence, and departed into the Borders of Tyrus and Sydon. 
GOD (saith 
1. Corin. 1. vers. 27. 28.  the apostle) hath chosen the foolish things of this world, to confound the Wise, the weak things of the world, to confound the mighty; and vile things, which are despised, hath God chosen, to bring to nought, things that are. And this hath been the Lords practise of old; for by Hushai he 
2. Samu. 17. 8  effatuated the counsel of wise Ahithophel: by David's weak means, he brought down mighty Goliath: 
1. Sam. 17. ●0.  and by despised Jephtha, vile in the eyes of his brethren, he vanquished 
judg. 11. 33.  the huge host of the Ammonites. But if ye desire in one person to see all these three things palpably performed, look then into this history, and consider with me, how by this foolish, weak, and despised woman, the Lord hath confounded, & condemned the wise, the mighty, and the scornful generation of the jews.  
Therefore (saith Austen) this 
Austin ser. 74.  memorable history is never to be forgotten; for it serveth as a lively mirror of true godliness: wherein an invincible faith may be seen linked to an humbled spirit: and I have observed in the discourse of this Story, five notable points for our instruction, well worthy eternal remembrance.  
First, the miserable condition of our natural man, which is such, as is not only subject to the possession of the devil, but also, to his extreme torments, and that even in this life.  
Secondly, with what faith, fear, and reverence, jesus Christ our Saviour is to be sought after, for help and secure in this life.  
Thirdly, what grievous temptations and domestical afflictions remain for the elect of God, sometime to be winnowed withal in this life.  
Fourthly, what lovely care, and careful love, Parents and Tutors ought to have, of the children committed to their charge, as also, what a charitable mind every Christian ought to bear towards his afflicted neighbour.  
Fiftly, the triumphant victory, and healthful reward, wherewith our invincible faith is crowned.  
These things so excellent, so comfortable, and so worthy the learning. I beseech you accept as friendly, as they come from the ground of a kind heart unto ye.  
The Evangelist aimeth at these two marks, and hitteth them both in this discourse.  
The one is a most evident proof of the deity in Christ jesus, who with his very word casteth out unseen devils, and healeth her (without applying any thing unto her) whom he never beheld.  
The other is, the invincible faith of a weak woman, grievously afflicted since her conversion to the true religion of God.  
In these words (which are used as an induction unto this history) the holy-ghost seemeth orderly to observe these three descriptions.  
First, the chronography or description of the time when this miracle was wrought:  
Secondly, the topography or description of the place where it was wrought.  
Thirdly, the Prosopographie or description of the person upon whom it was wrought.  
Our Saviour Christ had been in the land of Gennezaret, and thither came the Scribes, pharisees, and Elders of jerusalem, with a great multitude, unto him, of purpose to cavil with him, and to catch him or his Disciples in a snare.  
But when he had roundly threatened them with the judgements of God, and sound laid open unto them the natural filthiness of their own hearts: then saith the Evangelist, jesus went thence, that is, from Genezaret (as appeareth) and came into the coasts of Tire and Sidon.  
Thus may we read that our Saviour jesus Christ was twice forced to departed and leave their company, amongst whom he was working the will of his father: once was from the Gaderenes, and that was because of 
Mark. 5. 17.  their Covetousness; for they feared the losing of their Swine. An other was in this place from the learned of jerusalem, because of the contempt & hardness of their hearts: so that these two things will enforce Christ jesus to departed from our company, and to leave our coasts. Covetousness & Contempt; the one savoureth too much of gross Idolatry, and the other smelleth of profane Atheism, Two things which the Lord abhorreth.  
Therefore he saith, for his wicked covetousness I am angry with him, I 
Esay 57 17  have hid myself, & am gone away. And of the three caveats in the gospel which our Saviour Christ hath 
Luke 12, 15.  given unto us, this is one, Take heed and beware of Covetousness: for though a man have abundance, yet his life (or safety) standeth not in his riches.  
hereupon doth the Author 
Hebr. 13. 5.  of the Epistle to the Hebrews, exhort all Christians, that their conversation be without Covetousness, desiring them to be content with that they have: for (saith he) the Lord hath said, Non deseram, neque destituam, I will not fail thee, nor forsake thee.  
The Lion (they say) cannot endure the savour of an hog, but whether it be so or no, this I am sure of, The victorious Lion of the tribe of juda cannot abide the smell of Covetousness.  
The other thing that drives Christ jesus our Saviour out of our company and Country, is contempt & hardness of heart, which is always the forerunner of confusion. And of all kind of people, there are none so much taxed with this fault, as pharisees, Lawyers and Hypocrites, of whom the holy ghost saith, They despised the counsel of God against 
Luk. 7. 30.  themselves. But to meet with the contemptuous despisers, the Lord enacted a very good statute, & that is this: He that blasphemeth the Lord, or speaketh presumptuously, or contemptuously 
Numb. 15. 31  of his holy word, whether he be borne in the land, or a stranger, he shall die the death. The reason is added, because he despised the word of the Lord: Therefore doth the Apostle S. Paul exhort the Thessalonians, neither to despise prophesying, 
1. Thess. 4. 8.  nor the Prophet: for (saith he) he that despiseth these things, despiseth not man, but God: and in this respect our Saviour Christ warranteth the departure of his Disciples 
Math. 10. 14  from that place, and from that people, which neither reverently receive them, nor regard their words; protesting, it shall be easier for the land of Sodom and Gomorra in the day of judgement, then for that place, and people.  
Thus you see what driveth Christ jesus our Lord out of our company & coasts: and ye know, when the Prince removeth, all the honour of the court departeth with him: So, when our Saviour Christ departeth from us, all his graces and heavenly blessings take their farewell of us: for when the Lord departeth from Saul, by and by an evil spirit 
1. Samu. 16. 14.  possesseth & vexeth him: As when the Sun is fallen from our Horizon, darkness covereth the face of the whole earth.  
Our conclusion is, let us detest Covetousness, and beware of contempt, for where these two infectious plagues are nourished, our Lord jesus Christ cannot abide to stay within their noisome savours.  
Now followeth the second description of the place whereunto our Lord jesus went; He departed into the coasts of Tirus and Sidon. These two Cities were great sea towns, or markets of exchange, mightily frequented, rich and populous, yea, and famous to the very days of S. Jerome; they were situated in the region of Phoenitia, bordering upon the uttermost parts of Palestine, determining 
josua 19 28. 29.  the bounds of the try be of Ashur, southward. Into these coasts, that is, into the borders or suburbs of these cities came Christ jesus at this time.  
But it may be asked wherefore our Saviour should go to this place: 
Obiectio  whereas he had heretofore charged his Disciples, not to go into the way 
Matth. 10. 5  of the Gentiles, neither to enter into the City of the Samaritans.  
It may be answered, First it was 
Responsio  not a fit season for them as yet to undertake so great a labour; but unto him, now was the hour and fullness of the season come to do his father's will: for now, when he saw this region began to be white unto the 
john 4. 35.  harvest, therefore was the sickle to be thrust in.  
Again, he would not have them to go into the way of the Gentiles, to preach, or to bring unto them, the glad tidings of the Gospel: Neither doth he come hither at this time, to that purpose, but as Saint Mark hath it, he came to be alone, 
Mark. 7. 24.  neither would he that any man should have known of his coming.  
But there are two special reasons to be given which moved our Saviour to go to this place: The one is (saith S. Chrysost.) Palam & aperta. The other is secreta & incognita.  
The one is plainly to be gathered, which was to refresh, and ease himself after his wearisome labours amongst the jews; for this cause he entered into a private house in the Suburbs, to be obscure for a season, in a place where he was not known; prefiguring thereby, in a mystery, the ruinous fall of the synagogue, and the beautiful erection of the church of God amongst the Gentiles.  
But if this weak body wherewith our saviour Christ was clothed, had need of the refreshing of his tired members, what unnatural men are they, that will not allow to his ministers, (men of as weak constitution as our saviour Christ was) their christian recreation?  
The Apostle saint Paul, as he chargeth us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labourers, so also he would have us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of our labours: but he that is tired like an horse in the mill, or an ox in the plough, cannot long love his labours, and then woe be to him that doth the work of the Lord 
jerem. 48. vers. 10.  negligently.  
Our conclusion is: It is both godly and lawful for the minister of the Gospel, when he feeleth himself weary in his holy labours, to refresh himself with some christian recreation, so it be done (according to our saviours example in this place) discreetly.  
The other reason which moved our Saviour, at that time, to come to these coasts, was unknown to the world, but well known to him, before whom the extreme minute of the last hour is present, and that was to bring to light to the public view of the whole world, the wonderful faith that was in this weak woman, so rudely, so idolatrously, and so ignorantly brought up: and yet now in the first fruits of her knowledge, so vehemently, so religiously, and so learnedly conflicting with Christ jesus. Wherefore, as Elias had a heartier welcome of the poor widow of Zareptah then of 
1. Reg. 17.  Ahab, and all his counsellors: so are the mercies of our saviour Christ, more magnified by this miserable woman, than by all the Rabbis of the jews: for such is the blessed virgins 
Luk. 1. 53.  song. He hath filled the hungry with good things, and the rich he hath sent empty away.  
But let us therein considder the wonderful secret of God's wisdom, whilst our Lord jesus Christ walked openly in the land of jewrie amongst the peculiar people, unto whom he was specially sent, alluring all men unto him; he findeth but few that regard his proffered grace: but so soon as he steps out of jewry toward the Gentiles, desiring not to be known, behold how quickly he is found out, and his loving kindness most thankfully received. So falleth it forth with us even in these days, mark ye not how the sweet secrets of God's word are hidne from the wise 
Math. 11. 25. et ver. 5.  and prudent of this world? And are revealed unto babes and sucklings, and the poor, very joyfully and greedily receive the glad tidings of the Gospel, such is the divine wisdom, pleasure, and will of our heavenly Father; to him be glory, Amen.  
¶ Haec rerum capita in hoc Tractatu, ut in reliquis, in longiorem orationem dilata, & auditoribus applicata fuêre, quae nunc de industria solummodo capitulata & abbreviata sunt.   

Tractatus secundus  Verse 22. And behold, a woman, a Canaanite, came out of the same coasts, and cried, saying: 
WE are now come to the third description of the person, upon whom, or for whose sake this same miracle was wrought. In the which description, we have orderly these four points to be examined:  
First, that the Evangelist sayeth, she was a Woman.  
Secondly, a Cananite, or a Cananitish woman.  
Thirdly, she came, out of the same coasts.  
Fourthly, she cried, saying, etc.  
But first, in that the Holy-ghost useth this watchword Behold: which is a word of admiration and attention. Wheresoever you meet with it through the whole Scriptures of God, noting some rare and wonderful matter, well worthy the observation which ensueth, as in that where the Prophet saith, Behold, 
Esay 7. 14  a Virgin shall conceive and bring forth her son. And again, that which Saint john Baptist saith, Behold the 
john 1. 2●  Lamb of God that taketh away the sins of the world, etc. in the rest.  
Here then our Evangelist meaning to set down a marvelous matter, & to deliver a wondrous thing, he saith, Behold. Let us then, as we are warned by this watchword, lift up the eyes of our mind, mark, consider, and behold this woman.  
A woman, not such a one as was Sarah, who laughed at the promises of God in the incredulity 
Genes. 18. 12  of her heart: but such a one as hoped beyond all hope; and believed, contrary to the reason of belief.  
A woman, not such a one as was jobs wife, who when she saw 
job 2. 9  her husband punished of the Lord (she that should have been his comforter) begins to be his confounder, giving him counsel, to curse God, and die. But such a one, as seeing her daughter tormented of the Devil, runneth to GOD for help, and with her importunate prayers never leaves him, until she was released and eased.  
A woman, whereby we are given to learn, the things, which by nature are very weak, God useth (by grace) to make strong. For jacob, 
Genes. 32. 28  though he halt in his thigh, yet is he made the Israel of God: and it is most true which the Apostle testifieth of the Saints of God in elder time, who of weak became 
Heb. 11. 34  very strong. And Saint Paul had the experience thereof, he spoke therefore that he had proved, where he saith, When I am weak, then am 
2. Cor. 10. 12  I strong. Truly therefore and sweetly singeth Anna in her heavenly 
1. Sam. 2  song; the weak have girded themselves with strength, as in little David, weak judeth, and lame Mephibosheth may be seen.  
Our conclusion is with the apostle, God's strength is made perfect 
2. Cor. 12. 9  in our weakness. Let us learn then (we that are strong in faith) to support them that are yet weak, that they may gather strength in the Lord jesus.  
[A Canaanite] The second 
Mark 7. 26  point to be observed in the description of this person, S. Mark calleth her a Greek, which was a common name applied to all the Gentiles, she is said also to be a Syrophenissian by nation, which was the place of her dwelling.  
Chananea is by interpretation commutata, and truly every soul that seeketh for help and secure of our Lord jesus, must be (with this good woman) one changed, altered, and metamorphosed, turned from evil to good, from vice to virtue, from profaneness to holiness, a right Canaanite. Also some of the Fathers have interpreted Syrophenissa, to signify profunde conversa, deeply, sound, & one sincerely converted.  
In this Syrophenissian we have then a notable example of a true repentant sinner sincerely converted. And by both these brands set upon her, we find she descended of the posterity of Cham, the father of 
Genes. 9 25  Canaan cursed by the Prophet: Whereby we gather, that which by nature is cursed, by faith may be made blessed, sanctified, and saved. For though the waters of Marah 
Exod. 15. 25.  were by nature bitter, yet through Moses prayers by grace from above they became sweet and healthful. By this was Rahab the common harlot of jericho sanctified and saved. 
joshua 6. 22  And through this our Saviour Christ saith, that many lewd Publicans and vile sinners shall enter into 
Math. 21. 32.  the kingdom of God. The Apostle saith, we are all by nature the children of wrath, as well as others: 
Ephes. 2  but by faith in Christ jesus our Lord, we are seasoned and sweetened with the savour of eternal life.  
[Came out of the same coasts.] This is the third point to be observed in this description. Wherein we are given, First, to learn that God hath his elect some times amongst the reprobates in Tire and Sidon: for 
Revel. 2. 13  the Lord saith to his Church of Pergamus, that she dwelleth even where Satan's throne is. As the Ark of God was sometime in the temple of Dagon: for good wheat grows in 
1. Sam. 5  the midst of tars, and sometime sweet roses spring & sprout up from a bank of stinging and stinking nettles. Did not righteous Lot dwell in Sodom, the sink of sin, joseph in Egypt, and Daniel in Babylon? but to touch pitch and not to be defiled with all, to live in the midst of a naughty and crooked nation, and to shine amongst them as brightsome lights, Hic labour, hoc opus, this is praise worthy: for a Monk to live virtuous in a wilderness, or an Anchorist holy, locked up in a stone wall, is not worth the wonder.  
Secondly, we are given to learn out of these words, that they that will meet with our Saviour Christ to their health and salvation, must come out of their own coasts, they must leave their old consort and company. Abraham was commanded 
Genes. 12. 1  to come out of his country, and from his kindred, and from his father's house, to go into the land which the Lord should give him. And Moses must come out of Egypt 
Exod. 2. 1.  before he come unto the mountain of God.  
Lot (as loath as he is) must leave 
Genes. 19 mark 5. 2  Sodom, if he will be saved: and the mad man possessed of the devils must come out of the graves before he meeteth with Christ jesus.  
Let us also labour to come out of ourselves, to leave our old dwellings in sin, to forsake our natural inclinations, to fly from our own desires (to whom we are so near allied) that we may meet with jesus our true Saviour.  
Physicians use three special reasons to persuade a sick man, for the recovery of his health to remove his dwelling.  
The first is, the grossness of the air: but I assure you there is no air so contagious to the body, as sin is infectious to the soul.  
The second is, the incommodious situation of the place, or house: but there is no earthly mansion, which standeth so dangerous, as that soul that lives in sin.  
The third is, the unkind neighbourhood about him: but what neighbours may be so barbarous to the body, as the devil the envious man is to the soul?  
Our conclusion is: for the recovery of thy daughter: that is of thy soul's health (allegorically) come out of these coasts, to meet with Christ jesus.  
Thirdly, we are given to learn out of these words, that there are three degrees, or three profitable progresses, to be made by them that have truly repent them of their sins, and are converted unto our Lord jesus.  
The first is, with this good woman to come out.  
The second is, from her own coasts.  
The third is, to cry out.  
The first is, the state of them which begin to repent.  
The second is, the state of them that have repent.  
The third is, the state of them which are still in the practise of repentance, which because it is the perpetual exercise of a Christian man's life, let us look a little better into it.  
[And cried saying,] Here in the first place we are given to understand that this Canaanitish woman had an excellent faith and confidence in our Lord jesus: for otherwise (as the Apostle saith) how can 
Rom. 10. 14.  they call upon him in whom they have not believed? and how can they believe in him of whom they have not heard? Doubtless therefore this good woman had grounded her faith upon the general promises of God granted unto the whole world in the promised redeemer; as this: All nations in the world shall be blessed in him. And again, he shall deliver the poor when he crieth, the needy also and him that hath no helper. And again, he that putteth 
●enes. 12. 3.  his trust in him shall never be 
Psal. 72. 12  confounded. These promises had 
Esay 28.  she heard of, which she knew did specially belong unto the Messiah, and thus she applied them to herself. If all the nations of the earth shall be blessed in him, then are not we Cananits excluded from this blessing. And if he shall hear the poor that cry unto him, then will he hear me so poor and helpless a creature as I am. And forasmuch as whosoever putteth his trust in him shall not be confounded, then shall not I be disappointed of my hope: for I have reposed my whole confidence in him.  
Our conclusion is, that we thus learn to edify, and build up our most holy faith, that she being founded and grounded upon this rock, may be able to stand fast, and endure all the tempestuous storms of 
1. Pet. 1. 7.  temptation, that the trial of our faith, which is much more precious than gold, may be found unto our praise, honour, and glory, at the appearing of our Lord jesus.  
The second thing given us to learn, is, the vehemency of her speech, expressed by this word (cried) for a strong faith sendeth forth earnest requests, as a feeble faith maketh faint prayers, for great miseries and perplexities will force forth great out cries. Hence was it that Moses, when he (with the people of 
Exod. 14. 15.  Israel) was driven to such an exigent at the red Sea, having the mountains on each side of them, their enemies behind them, and the deep before them ready to swallow them up: the Lord asketh him wherefore he doth so cry unto him. Even so good Hannah, a woman 
1. Sam. 1. 15  troubled in her spirit, in the perplexity of her soul, she calleth upon the Lord, and wept sore, she prayeth weeping, and weary praying. And what a continual exercise doth the Prophet David 
Psal. 61. 6.  make of this, as himself testifieth? every night cause I my bed to swim in my tears, and I water my couch with my weep. And our Saviour affirmeth, that his elect cry day 
Luk. 18. 7.  and night unto him.  
Beloved, when we pray thus crying, and cry out in our prayers, as Ezechias did, chattering like a swallow, and mourning like a dove, 
Esay 28. 14.  how graciously the Lord accepteth of these our cries, ye may perceive by Marie Magdalen, and Peter that wept bitterly.  
There are three kinds of prayers saith Bernard, which never pierce the heavens, Timida, tepida, & temeraria oratio, a fearful one which fainteth and vanisheth like a vapour before the Sun.  
The second, a lukewarm prayer, which like a meteor, is neither hot nor cold, neither fervent, nor fruitful, and that is consumed ere it come to his centre.  
The third is a rash prayer, which furiously ascendeth like a gunshote into the air, but it falleth down again, not only doing no good, but much harm: and these kind of prayers cannot prevail with the Almighty, but that which is fidelis, humilis, et feruens, faithful, humble, and fervent, out of doubt it never returneth from the throne of God empty to our hungry souls. Here (me thinks) I might frame this argument, that prayer which is without fervency & feeling, is no prayer with understanding: And what prayer soever is without understanding, is no prayer in the spirit: and the prayer which is not in the spirit, is not acceptable before God. Therefore, the prayer which is without fervency and feeling, is not accepted of God. Will ye then know the reason why ye pray so much, and prevail not, ye ask so often and 
james 4. 3  receive not, S. james gives it, because (saith he) ye ask amiss.  
For indeed we neither ask in the same manner, nor in the same measure as we ought to do. In the same manner so faithfully, in the same measure so fervently, pouring out our souls like water into the Lord's bosom, as it becometh us.  
Our conclusion is, before thou prayest, prepare thine heart and soul thereunto, as the Preacher counseleth thee. And when thou prayest, be not faint hearted in thy prayers, but continue in prayer, and watch thereunto with all diligence, and be thou assured, as the Angel said to old Tobias: so will the Lord say 
Tob 12. 14  unto thy soul, thy prayer and thy tears are accepted, and thou hast found favour & grace in his sight.  
Lastly, this her cry our Evangelist noteth to be vocal in this word saying.  
There is indeed an internal cry of the soul, which the Lord highly delighteth in, as was that which good Anna had when she was supposed 
1. Sam. 2.  drunk, but not with the blood of the grape, but with the wine of true devotion. And so saith a Father, In Dei auribus desiderium vehemens magnus est clamour, A vehement desire is a great cry in the ears of God, according to the old adage, Non vox, sed votum. And this kind of speaking, though the Lord regardeth (as he did Ezechias chattering) yet is not the labour of the lips exempted: for the Lord that made both the tongue and the spirit, looks for a tribute to be paid to him from them both: and for this cause is it that the Lord openeth thy lips, because thy mouth may show forth his praise.  
He than that spareth the travel of his tongue, because he hath lifted up his heart unto God, he hath broken the common order of God's service, and the Apostolical rule in the order of the primitive Church which was this, that at all our prayers and giving of thanks, the unlearned should say, Amen.   

Tractatus tertius.  Verse 22. Have mercy upon me O Lord thou Son of David. 
We are now come and proceeded to the words of this cry, wherein the reason, and likewise the cause of her cry is discovered: her cry is a prayer and her prayer is an outcry: So that the first godly practice of this good woman's faith, was a vehement and forcible prayer.  
And if ye ask me what is the continual exercise of a Christian man's life? I answer prayer for what should he else do but as the Apostle willeth him pray continually, and as 
1. Thess. 5. 17  our sweet Saviour hath exampled unto us, who in the days of his flesh, offered up prayers with strong 
Hebr. 5. 7  cry and tears unto him that was able to help him.  
Fellow thou then (if thou be'st a true Christian) that father's counsel, who saith unto thee, Egrediens domo armet te oratio, & regrediens de platea occurrat oratio. When thou goest out of thy house, let prayer arm thee, and when thou returnest from the street, let prayer meet thee.  
Now in this good woman's prayer, you may see all those six conditions which are necessarily required, in every true christian prayer. As first, that it be faithful; secondly, fervent; thirdly, discreet; fourth, charitable; fifthly, humble; lastly with an importunate perseverance in the acknowledging our own miseries, and giving to God only and his glory the hope of our help; yet neither prescribing the means how, nor appointing him the time when to deliver us.  
Orderly these words may be branched into these three points: the first noteth for what she prayeth namely mercy, h●ue mercy. The second, for whom she prayeth, to wit, herself, upon me. The third, to whom she prayeth, that is to god. O Lord thou Son of David.  
For the first, It is worth the marking how the Saints of God, the clearer they have seen into themselves, the more vehemently in their most piercing prayers have they cried out for mercy. So the afflictions of David in his book of Psalms do testify, as in the sixth Psalm, where he desireth God to have mercy upon him, because he was weak, and his bones were vexed. 
Psalm 32  In an other Psalm, he entreateth mercy, because he was in trouble, 
Psal. 5●  and his eyes, his soul, and his belly, were consumed with grief. In an other, he craveth mercy, because man goeth about to swallow him up, and fighteth against him continually.  
Mark ye not how Manasses in 
2. Chron. 34.  the dungeon crieth for mercy. jonas in the belly of the whale remembreth 
jonas 2.  the Lord his God of his old mercies. And the Publican in the 
Luke 15. 13.  Gospel, with his eyes in his heart saith, God be merciful to me a sinner.  
This is therefore the basis, the burden of all their petitions in the midst of their miseries, Mercy good Lord, mercy we ask, this is the total sum; for mercy Lord is all our suit, Lord let thy mercy come.  
I cannot then sufficiently wonder at their madness, who forgetting their own miseries, cry out in their prayers for the reward of their merit.  
Surely, these men, for lying vanities, have forsaken their own mercy, yea they have forsaken God himself, which is made of mercy, and compounded of compassion; who, as a father pitieth his own children, so doth the Lord power out the bowels of his compassion upon all them that cry unto him for it, seeking and sighing for it most fervently,  
Hear we see this good woman setteth mercy before God. Have mercy upon me O God. For our God is alway foremost in mercy, and he never ha●eth, until he be hated. As a father saith, derelinquunt homines Deum, non derelinquunt ur à Deo: Men leave God, but they are not left nor forsaken of God: for his mercy is over all his works.  
Nevertheless, that we may not fall into Origens' old heresy, who, to magnify the mercies of God, supposed at the day of judgement, that all men should be saved, as some profane Protestants are of opinion, that they which have been once baptised, shall never be condemned.  
To meet with these men, let us learn for a truth, to whom the mercies of God do properly appertain: with thee there is mercy, (saith the Psalmist) that thou mayest 
Psalm 130. 4  be feared. And his mercy (singeth the blessed Virgin) is on them that 
Luke 1. 50.  fear him throughout all generations  
But who is he that feareth God aright: surely, saith Solomon, the 
P●ou. 9  fear of the Lord withdraweth, or withholdeth man from evil. And again, the fear of the Lord is the beginning of his love: for there is no true love (such as is the inferior unto his gracious superior) without some fear.  
He therefore that feareth the loss of the love of God, and so loveth him that he feareth his displeasure, unto him appertaineth the mercy of our God for ever.  
The second branch ●o be followed is, for whom she prayed: to wit, for herself, Have mercy on me.  
In this point, these four points may be observed. First, in that she prayeth for herself, in herself feeling the afflictions of her daughter: therein we note the sympathy, and mutual compunction that is to be found among all the Saints of God: For as in our natural bodies, if one of the least members be grieved, the whole quiet estate of the body is disquieted with the same: so is it in the spiritual body of the Saints, like Hypocrates twins, they weep together, and they laugh together.  
Therefore, when Hester the 
Hester ●.  Queen fasted and wept, Mardocheus with all the jews mourned together with her.  
And when our Saviour beheld how Mary, and the jews bewailed 
john 11. 35  the death of Lazarus: he wept also with them for company.  
Hence saith saint Paul, who is 
2. Cor. 29.  weak, and I am not infirm? who weary, and I mourn not?  
Our conclusion is, whosoever grieveth for himself only, without any further touch or inward feeling, of the general afflictions of the saints, his (though a Christian affection) may be turned into sin.  
Secondly, in that she prayeth for herself, and in herself includeth her daughter, the near and dear collop of herself, her daughter tormented at home, she abroad, seeing and feeling the torture thereof. As if she had said, have mercy on me, and thou shalt extend thy kindness on my daughter, help me, and secure her, ease me, and thou comfortest her, have mercy on me, and thou shalt be merciful unto two; a miserable mother, and a tormented daughter. Here than we see the motherly affections of a tender heart, which maketh her child's afflictions her own miseries.  
Comfortably beyond all comprehension 
Esay 49. 15  speaketh the Lord by his Prophet. Can a mother forget the child of her womb? could the true hearted mother endure before 
1. Reg. 3. 26  her face the slaughter of her own infant?  
Our conclusion is, so should all pitiful parents, when they behold their tender young ones plunged in any strange striving pangs, cry out with David, have mercy on me o Lord, it is I that have sinned, for 
2. Samu. 12  what hath this child done?  
Thus the Lord beateth the dog before the lion, the lamb before the dam, to tame & bring down thy stony stubborn heart.  
thirdly, in that she saith, Have mercy on me, she bewrayeth the nature of true compassion, which as a Father saith, Est vitijs alienis tribulari non implicari, moerere, non herere, dolore contrahi, non attrahi, To be troubled with other men's sins, not to be tainted with them, to groan at them, not to grow in them, to grieve for them, but not to be drawn into them.  
But in truth very soothlie saith Barnard, Impossible est ei afflictionibus afflictorum contristari, qui experimentum afflictionis in se nunquam habuit, It is not possible for him to be grieved at the afflictions of the afflicted, who never had experience of affliction in himself: for true compassion is a Godly affection of pity, both towards himself and other: for this cause did the high Priest, first offer sacrifice for himself, and then for other. And the Preacher counsels thee, Miserere animae tuae placens Deo, Pity thou first thine own soul, for that is well pleasing unto God.  
Indeed the Pharisie in the Gospel, 
Luke 18.  he was sorry for the Publican, but the poor Publican was most sorrowful for himself And so was Saul pitifully minded toward Agag, 
1. Samu. 15  but he had forgotten to be compassionate towards his own soul. Mark ye not how the cock first claps his wings against his own side, and so rousing up his heart croweth. And the Lord by his holy spirit saith, Exias á te peccatrix 
jerem. 27.  Babylon, Come out of thyself, begin with thyself, thou sinful soul of confusion: Remember thyself, care for thine own cure, recover thine own health, and then go and strengthen thy brethren.  
The Athenians had a custom to sacrifice unto their own gods only, for themselves, and their neighbours: So learn thou, first to sacrifice unto God, the calves of thine own lips, with the smoky sighs of a groaning heart, grieved for the sins of thine own soul, be mindful of thine own miseries, and cry for mercy: first for thyself, and then for thy people.  
Our conclusion is, he that with 
2. Reg. 5  Nahaman at the commandment of the Prophet, sowseth not himself seven times a d●y in the salt sea sorrows of his own soul, because of the filthiness of his own flesh, he shall never be truly cleansed from the loathsome leprosy of all his sins.  
lastly, in that she saith, Have mercy on me, herein we see the threefold effect of an excellent faith.  
The first is, to remember the sweet promises of mercy. I have read of many men of wonderful memories: as Themistocles, Qui omnium C●uium nomina tenebat, Who remembered the names of all his Citizens. Also Cyneas, who in one day had learned to salute all the Senators of Rome, every man by his own name. And of Lucullus, whom Tully so much commendeth: But there is no object more excellent for the memory of man continually to beat upon, than the comfortable promises of Gods eternal mercies.  
The second effect of faith is, to embrace (as jonathan did David) the truth of these promises, to meet 
john 21.  them, and greet them (as Mary did our Lord jesus) betimes in the morning: and to salute them by the dawning of the day, and then though sad sorrow and heaviness hath lodged with us all night, yet glad, joy, and cheerfulness will bring a merry morrow.  
The third is to apply these promises to thy miseries, to minister this heavenly wholesome physic to thine own sick soul, and to lay these cordial comfortatives to thy panting and fainting heart, and so shalt thou find rest, health, and happiness for ever.  
These are the flagons of his 
Cantic. 2.  pure wine. These are the apples of his dear love, to revive, strengthen, and stay thee.  
But alack for pity! that this former effect of faith may be sometime seen, even among hupocrites, for 
Gene. 27.  Esau can remember the benefit of his birthright, and weep for it.  
And the second, which is more glorious, is too common unto Reprobates, as he that catcheth hold of a slender twine, in hope of help, when he is sinking down to be drowned.  
Did not the jews in the days of jeremy trust to the promises made to their Temple and City of jerusalem, 
jerem. 19  when the enemy was battering down their bulwarks.  
But the third, (which is never wrought, but with the finger of Gods own hand) that is peculiar only to the elect of God  
This then is our conclusion, although our Saviour Christ be a sovereign salve, and a most precious plaster, able to recure and heal all the festered sores and foul eating cankers of the soul: yet, if thou hast not this instrumental hand of faith, wherewith thou mayest apply this medicine unto thine own wounds, pouring this oil and wine, like the wise Samaritan, into 
Luke 1●.  every place, that is perished within thee, without all doubt thou shalt never be sound recovered of thy deadly diseases.  
Now to draw to the third branch and last member; namely, to whom she prayed, noted in these words, O Lord, thou Son of David.  
In this point let us follow these instructions. First, behold how this good woman, although her dear daughter was extremely tormented of the dinell, yet she useth not damnable devilish means for her ease and recovery, she consulteth not with a conjuror, she whispereth not with Witches, with one nail to drive out an other, as with one devil to cast out an other, but she directly comes, cries, and calls upon Christ jesus for her succour.  
And is not this mere madness when the God of heaven and earth our Father, (a name of favour) willeth 
Psalm 50  us to call upon him, to seek unto him, in the time of our trouble, promising that he will hear us, and not that only, but he will deliver us, that we may glorify him, & nos insensati, and we fools call upon his and our enemy: who doth, not only, not regard us, but never can deliver us: Is not this to run round about in a maze, to be delivered out of an amazement?  
Besides this foppery, I would gladly learn of these men, what help, or sound hope of help can any Christian expect from the devil, or from him that maketh convention with the Devil for him: surely 
August. 3. trinit.  their power failed them even upon flies, and they could not enter into the Swine without permission. 
Mark. 5.   
Beloved, a learned late writer 
Hyporius.  proveth by three notable arguments (as me seemeth) that whosoever seeketh, either by calculation, or by any Magical stipulation to be relieved in his troubles, he is utterly fallen away from the faith of Christ jesus.  
The first is, because he suspecteth either the ability, or the willingness of God towards him, and to make the least doubt hereof to bring it once into question, is to fall away from our holy faith.  
His second reason is, because they commit Idolatry, and he proveth this, for whosoever craveth or seeketh for any succour in his necessity of any creature, but of God only the chief creator, he honoureth and worshippeth that creature unto whom he so seeketh, and this is to commit Idolatry, and consequently, to fall from our holy faith.  
His third reason is drawn from the testimony of the devil, who is an unanswerable witness against all their souls that have sought to him for their succour.  
Our conclusion is, in this case he that seeketh for any succour, and he that helpeth by any extraordinary devilish means to secure any man in his troubles, they are both flat Apostatas from the sound faith of our Lord jesus Christ.  
The second point to be followed is, that this seely woman, so weak by nature, so base by birth, so rude by education, brought up in the midst of an Idolatrous generation, should notwithstanding thus cry out upon a nature above all natures, yea, upon two natures in one person, a perfect God for ever.  
Well said the Orator, there is no nation so barbarous, that is not seasoned with the savour of some god, this is that Natura naturans, nature herself, which nurtureth and nuzleth us in this opinion: If there were no other helps to prove the eternal deity.  
Yet there is a hellish brood of Atheists, proud in their own wits, who suffocating all light of nature, light of the creatures, and the glorious light of the Scriptures, dare deny the manifest incomprehensible majesty of our ever-lyving God.  
Did the Athenians banish Protagoras, because he set out a book, doubting whether there were any Gods, and may any Christian common wealth honour them that deride the blessed Trinity? These hell hounds should be answered with arguments of blood, which we daily pray for. In the mean time cursed be they with the great curse of death, and may it cleave to them, and all their favourites for ever, (if they repent not) that maintain so foul a blasphemy.  
The third point to be followed is, that this good woman in this her prayer giveth unto our Lord jesus the true titles, both of his Godhead and of his Manhood: for she calleth him her Lord, and the son of David. In that she acknowledgeth him her Lord, she believeth his deity. And in calling him the son of David, she approveth his humanity.  
This Lord is the gracious beginning, the defensing, continuing, and final ending of all creatures. This Lord hath a name not to be named, a name above all names, the Lord strong and mighty, the Lord of hosts, the Lord our light, and our salvation, our glory, our tower, our refuge, and our protection for evermore.  
And as he is the Lord, even the the God of our forefathers, so is he also the son of David, a man made of our seed, lineally descended from the loins of jesse, a branch of the same bough, a twig of the same tree: but a righteous, not a rotten branch, and therefore is there more in him then in all the sons of men, the posterity of Adam.  
Our conclusion is, Let us with both eyes behold faithfully in all our prayers, these two natures in one person Christ jesus, his Lordship; wherein his might, his manhood, wherein his mercy may be extended towards us, that so his merciful might, and his might full of mercy, may graciously accept of our petitions, and gracious requests. Amen.   

Tractatus Quartus.  Verse 22. My daughter is piteously tormented with a Devil. 
THIS is the first assault given to this good Woman's Faith, which is expressed in a most tragical complaint, every word having his weight of sorrow. Therefore we will the deeper look into the grievousness of this temptation, by these four circumstances considered therein.  
First, that her Daughter,  
Secondly, is tormented,  
Thirdly, piteously, or grievously.  
Fourthly, by the Devil.  
In that she complaineth, that her daughter, a colop of her own flesh, her dear child, weak by nature, because a woman, fearful by kind, because a maid, and as near to her as the skin of her brows, because her own daughter.  
Thus we might stay a while to aggravate the grievousness of this temptation, but it seemeth that this woman was no sooner converted to the true religion of the God of Israel, but the devil by and by assaulteth her daughter, she finds him, not only in her own house, in her own mind, in her heart, and in her concupiscence, but in her own limbs, and in her own bowels.  
This was a weary welcome at the first unto this true religion.  
She might very well have imagined, 
〈…〉.  either this not to be the true religion of God, which bringeth such a sour taste with it at the first relish, or else God regardeth not them, who in the truth of his religion worship him, because he suffereth the professors thereof to be so grievously tormented.  
But it is usual with the Israel of God (no sooner to set forward toward the land of Promise, according to God's appointment) but they shall find infinite troubles, vexations, and hindrances in their journey. Man and the Devil on every side rising up against them. For, in this case, the Devil is like a wild Tiger rob of her whelps, raging furiously.  
So we find in the Parable of the 
Luk. 11. ●4.  unclean spirit, cast out of the man, he taketh no rest, until (if it be possible) he hath made his reentry, that the end of that man may be worse than the beginning. And this is that 
Math. 10. 34.  sword which our Saviour saith he is come to bring into this world.  
Whilst David is at home with his father, all is well with him: but when he comes to the battle, and specially when he sets forward to fight with Goliath: his own brethren become 
1. Samu. 17  his heavy hateful enemies.  
Our conclusion is, happy is he, who through the grievousness of these temptations (fastening upon him whilst he is yet but as a green blade in the first spring) is not so offended herewith, that he falleth quite away from the truth of his profession.  
Chrysostome supposeth this child to have been her only daughter, and therefore the temptation was so much the more grievous: for, if a man hath but one precious jewel which he esteemeth above all his riches in the world: to lose that, or to be rob of it, it were an exceeding grief to him, but to be dispossessed of it by his greatest enemy, who in despite of him, makes a spoil of it before his face: this is a most intolerable injury.  
When Abraham hath but one 
Genes. 22.  son, the only hope of the Promise, and yet he must sacrifice him, this toucheth to the quick, and runneth very near the heart, una salus victis. But this woman's case, by many degrees, is more miserable than was Abraham's: for he hath an other son an Ishmael: this hath no child, but her only daughter, himself sacrificeth his child, The Devil butchereth her child.  
He knoweth herein he pleaseth God: she knoweth, that neither God nor Man is pleased in this deed. And yet these bitter pills, and unsavoury sauces, are sometimes most wholesome for our crazed souls. For Physicians hold there is no surfeit more perilous than that which is taken of too much honey.  
Therefore the dungeon in Babylon 
2. Reg. 21.  was less dangerous to Manasses, than the throne of juda. And it is good for me saith David, that I 
Psalm 119  have been in trouble, for now I have learned to keep thy law. Camomile well trodden upon, groweth the thicker: and spices well pownded, smell the sweeter.  
Our conclusion is, hard adversity is, for the most part, more profitable for the children of God, then fair prosperity can be.  
The second point is, that her daughter is tormented, for so tender a child to have been possessed, had been a grievous thing, but to be tormented, is most wretched.  
The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very significative, not as some translate it (but not so aptly) furiata est, but à daemonio agitatur: which was indeed malum praeter naturam: for this is such a disease, qui phisicè curari non potest, she was torn, harried, and piece-meal perplexed by the devil, as the good man's son was, whom the devil, wheresoever 
Mark 9 18.  he took, caused him to tear himself, and to foam at the mouth, gnashing his teeth, and pining away.  
Herein we note the furious might of the devil, for he had a threefold power over this poor maiden. The first was to enter into her, and possess her: the second was, in possessing, to torment her: the third was miserably piteously, and grievously to do it And this power is granted of God, unto this common enemy of mankind, because of our sin: for as we did willingly and wilfully cast away our loving obedience unto God: so, pari metria, by the like proportion of justice, it is reason that Saul rule over them 
1. Sam. 9  that call for him to be their King.  
And this permitted power of his, he doth sometimes exercise (but as God's executioner) even upon them that are near and dear un to their loving and beloved God▪ which he doth either invisibly in their minds, or visibly upon their bodies.  
In their minds three manner of ways, either abusing their incredulity, as he did in Thomas. Or secondly, 
john 20. 18.  in drawing it into despair, as he did in Cain: or blinding or besotting 
Genes. 4. 3.  their understanding, so that they cannot conceive that they have heard, and read of heavenly matters, as he did the Apostles, in mistaking our saviours speech of Leaven: 
Luke 12. 6  and Saint Peter speaketh of many 
2. Pet. 3. 16  that so perverted S. Paul's Epistles unto their own perdition: Or thirdly, confounding their memory, so that they have quite and clean forgotten, what admonishment and forewarnings they have had by the Holy-ghost: as the Prophet that had forgotten the commandment 
1. Reg. 13.  to return fasting after his message. And Peter had forgotten 
john 13. 38  the watchword of the cock crow.  
The Devil doth also execute his power sometime upon the bodies of the Saints and children of God, visibly and sensibly, smiting them, as he did that holy man of god job. Yea, and he feared not to set upon th'immaculate body of our Lord 
Math 4. 8.  jesus Christ, carrying him from the wilderness to the tops of the high mountains, and from the mountains to the city, and from the city to the pinnacle of the Temple etc. So that I am easily drawn into this opinion, Omne sublunare, every elementary body under the Moon is marvelously captivated to this permissive power.  
And this hath our Lord GOD granted unto him in his wisdom; Four notable reasons justly urging him thereunto.  
First, because he doth thus manifest unto the view of all the world, that all the sort of us, are guilty of sin, and have deserved by our offences, against his supreme majesty, not only to be possessed, but also thus to be tormented by the executioner of his will. For as the Lord saith to the Prophet concerning 
1. Sam. 9  the house of Israel, they have not cast thee away: but they have cast me away, that I should not reign over them: Therefore did he give them one in his wrath to rule over them, and they did feel the smart of his tyrannous dominion.  
The second reason is, because he will by this means, openly humble us, and bring us down, bruising the pride of our hearts, abating and abashing the malicious imaginations of our high minds.  
Thus did he hamper and throw down the mighty Monarch of Babylon, Nabuchadnezar. And thus 
Dan. 9  did he bring him to the knowledge of himself to sit at jesus feet that was possessed with the Legion. 
Mark 8.   
The third reason is, that thus he might make all the ends of the world to fear him, and to walk before him in a reverent regard of his divine power, in holiness and righteousness all the days of their life. For as young Tobias, when he 
Tob. 7.  understood that seven of his predecessors had been successively strangled in their wedding bed, therefore did he with the more dutiful devotion by his holy prayers sanctify the same, whereby the fiend failed in his force, and was put to slight. So, whosoever he is that followeth the rule of the Gospel, to watch and pray lest he fall into temptation, he shall escape the snares of this great hunter, and the grins of this crafty fowler, so that they shall not fasten upon him.  
The fourth reason is, that thus the Lord openly executing his fearful judgements, all the Atheists and profane Epicures of the earth, may know themselves to be but men, and whatsoever may befall a man, that also may fasten and light upon them: for as they palpably see such a one, who is very lamentably tormented, not with any natural malady, whereof there may be given a reason & a remedy by physic, unto the party so perplexed for his ease, but extraordinarily by some supreme power furiously oppressed: so may they be enforced to confess, the same danger is near unto them also, for they are of the same metal and mould, of the same form and fashion like unto other men. For the Devil feared not Saul, because he was a King, for to the mighty remain mighty punishments. And if there were no other reason, me thinks this might serve to convince their consciences, in the confessing of God, because, by their experience they have found there is a Devil, the executioner of mischief upon the sons of men. Doubtless then there is his contrary, who is God, showing mercy and compassion towards them that fear him.  
Our conclusion is, Be the power and might of the Devil never so extreme, and his tortures never so intolerable, yet whosoever he is, that abideth in the shadow of the Almighty, he that hath made the Lord his hope, his fortress, and his trust, he shallbe delivered from this noisome evil. The Lord shall cover him under his wings, & he shall 
Psal. 81.  be sure under his feathers, his faithfulness and truth shallbe his shield and buckler, so that he shall not be afraid of the fear of the night, nor of the arrow that flieth by day, he shall call upon the name of the Lord, and he will hear him, he will be with him in his troubles, to deliver and glorify him for ever.  
The third point is, that her daughter is piteously tormented, had she been quietly possessed, or lightly tormented, for a twitch and away, it had been the more tolerable, but herein appeareth the malice of the enemy, that he doth so grievously and so outrageously torment so silly and so simple a creature. Erasmus (me thinketh) doth fitly term it Miserè, howsoever the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but more significatively is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is so piteously that it would pity any one's heart to see her torments▪ much more rend the mother's heart. But hereby we note, that some the Devil possesseth, and doth not torment, and some he possesseth and tormenteth piteously. He possessed and tormented not Mary Magdalen, though 
Luke 7. 37.  we read there were seven devils in her: but he possessed, and very often grievously tormented Saul. He possessed, but tormented not 
Acts 19 16.  him that ran upon the seven sons of Sceva the jew, and wounded them: Even so he possesseth many in these days, the children of disobedience, that live according to the course of this world, but he seemeth not so grievously to torment them; for what may we think else of them, in whom the seven deadly damnable sins rule and reign, hath not Satan erected his throne in their dwellings, and are they not possessed of him? What can ye imagine when ye behold a painted faced wanton, set out with her strange tinkling head tyre, her curled periwigs, her costly glittering apparel, her fan, her mask, her bracelet, her necklace, her rings, her chains, her muff, her sweet savour, her fine starched linen, her outstretched neck, her bare naked breasts, her wandering eyes, her mincing gate, with her tinkling slippers? Can ye say otherwise then that there is a puppet possessed (yea and after a sort) tormented with a proud devil? And so we may affirm of all the rest, as of envy and malice, whoredom and adultery, covetousness and gluttony, etc.  
Our conclusion is, whensoever the enemy to our salvation doth dangerously possess, he would also grievously torment that party, but that he is for a while restrained by the imperial power of powers. And therefore let us be sober and 
1. Peter 5. 8.  watch, because our adversary the devil goeth about as a roaring lion, seeking whom he may devour. Every word in the Apostles reason is full of force: As first, because he is our adversary; secondly, he goeth about, he laboureth and plotteth uncessantly; thirdly, like a roaring lion, full of might and malice; four▪ seeking, searching, and winding out in his subtlety; lastly, whomsoever, rich or poor, high or low, he may devour, not only possess and torment in this life, but the miseries of this vile life being come to an end, he may swallow up into everlasting perdition with himself for ever, whom resist you (beloved) in your strong faith, and he shall flee from you.  
The fourth and last point is, by whom her daughter was thus piteously tormented, namely, by the devil: if she had been tormented by some extraordinary sickness, it had been grievous; or tormented by some unnatural merciless men, (the more to be pitied) but to be tormented of the Devil, the sworn enemy unto all mankind, one that will not be satisfied with the torments of this life, be they never so many, nor miserable: this is as heavy, as woeful, and as grievous a case as ever was heard of: but herein we are given to note these two things.  
The first is, the craven cowardliness in this fowl enemy, in that he tyrannizeth over so poor a creature, so weak a child. Indeed, betwixt him and Adam, in the glory of 
Genes. 3.  his creation there was some equality, and betwixt him, and our Saviour 
Mat. 4.  Christ, some match: but betwixt him, and this weak child, this silly girl, impar congressus, there was great odds in the conflict.  
This hath been his custom of old, to set upon the weakest, and therefore he first assaulted the woman, 
Genes. 3.  whom he knew to be the weaker vessel, that for the love of her, the man might the rather be drawn into disobedience. Afterward he assaulteth both the daughters of Lot, that they might the easier entice 
Genes. 19  their father unto sin. So when he had leave to combat with job, he first lays his battery against his goods, then upon his children, and lastly, on his wife, that he might thus have prevailed against that good man. And (beloved) do ye not mark, that this is ordinary in the devils darlings, and their worldly dealings? Do they not usually force the weakest to the wall: so that they which worst may, must hold the candle.  
Our conclusion is, The Saints 
Rom. 8. 37.  of God in all these things are more than conquerors, through him that loveth them; for in their weakness, his strength, and in their infirmities, his power is manifested to his eternal glory.  
The second thing to be noted, is, that which Saint james saith, Let no 
jam. 1. 13.  man say when he is tempted, I am tempted of God: for God can not be tempted with evil, neither tempteth he any man, but every man is tempted when he is drawn away by his own concupiscence, and is enticed: fitly therefore do the Fathers define a temptation to be a corrupt affection, tending or enticing unto evil, and to imagine this to come near to God is high blasphemy. The matter therefore of our temptation is in us, even our own concupiscence, the devil needeth but to bring his bellows unto this fire, and it is forthwith kindled.  
We may read indeed that God proveth us, as Moses sayeth unto 
Exod. 20. 20.  the people, fear not, your God is come to prove you: and so the Psalmist singeth, thou (O GOD) 
Psalm 66. 10  hast proved us, thou hast tried us, as silver is tried. Hence is it that we say Gods trials are like unto the finer's work, upon the silver and gold, the dross is consumed, but the metal is the purer. On the other side, the devils temptations are like unto Sampsons' foxes, burning 
judg. 15.  the good corn, and leaving nothing but the stubble, and ashes. God's trials, they alway tend to his glory, and our good. But the devils temptations, they will alway run to his rejoicing, and our shame.  
Our conclusion is, God is faithful, 
1. Cor. 10. 13  who will not lay upon his Saints above that they are able to bear, but will give the issue with the temptation, to his glory, and our eternal comfort.  
Wherefore, since we see how dangerous a thing it is to have the devil domestical at home with us, either in ourselves, or in our children, or in any of our family.  
Let us therefore, by the example of this good woman, lay open our sins (whereby we are possessed, though we be not sensibly tormented by the Devil) unto our Lord jesus Christ, that of his mercy he may pardon that is past, and hereafter, in that which is to come, albeit sin can not clean be cast out of us, yet the power thereof may be dejected in us, that we may die unto sin, and live unto righteousness and holiness for ever, Amen.   

Tractatus quintus  Verse 23. But he answered her not a word. 
IN these words we are proceeded to the second assault given to this good woman's faith, the grievousness whereof may be the clearer seen into, if we can but consider a while with ourselves, what a dismay, and a discouragement (over and above the enraging grief thereof) it striketh into the heart of any suitor, to make his moan and humble petition unto him, that neither heareth nor regardeth him: for who can endure still to entreat him, whom he findeth inexorable, or persever to call upon him who is wilfully deaf and dumb. Indeed Elias worthily laughed at Baal's 
1. Reg. 18. 17  priests stabbing themselves and crying out unto that which was but an Idol (that is the work of man's hands) which hath ears but cannot hear, eyes and cannot see etc. But it will make any man roar out in the horror of his heart, when he hath uncessantly called upon his omniscient God, and can not be hearkened unto.  
This makes the Prophet David 
Psal. 13.  with such vehemency to expostulate with God, Vsque quo Domine? How long o Lord wilt thou forget me, for ever? how long shall I cry unto thee? how long wilt thou hide thy face from me, and how long shall I be wearied in my heart? In such a case, or far more grievous was this good woman's at this time, which that it may be the better examined, we will branch forth this temptation into her three fold assaults, drawn from the words as they lie before us.  
The first is, that our Saviour Christ doth not answer.  
The second, that he doth not answer her, even her that crieth out so.  
The third, that he doth not vouchsafe to answer her one word. And of these orderly.  
[But he answered her not a word,] The first word in these words aggravateth the acrimony and bitterness of this temptation, for the Evangelist seemeth to infer that this woman's outcry was very pathetical and full of moving, but jesus Christ for all that seemeth to be no more touched therewith, than the deep rooted oak is, with the blast of every little gale.  
It is strange, and surpasseth the amazement of reason, that our Saviour Christ should give out such kind commandments, and annex thereunto such large promises as these: Ask largely: Open thy mouth wide, and I will fill it. Again, 
Psalm 81.  Ask and it shall be given you. And again, Whatsoever ye ask the father 
Matth. 7. 7  in my name▪ he shall give you, and such like, infinite. And now when a silly needy weak woman asketh seeketh, knocketh, and crieth out aloud, he is as one dumb and tongue tied.  
There are three sorts of answers which in the common civility of manners are usually shaped. The first is of necessity: the second of humanity: and the third of superfluity.  
The first is made when an answer is extremely urged.  
The second is when it is courteously demanded.  
The third is full of tedious yrkesomness, knowing no end of speaking.  
Our Saviour Christ in this place is both urged, and mournfully requested, and yet he frameth neither of these answers unto her.  
Questionless, our Lord jesus Christ will sometime seem to his Saints in the afflictions of their souls, as one deaf and dumb, not daining to answer them. So seemed he to that holy man job, as 
job. 10. 20.  himself testifieth: When I cry unto thee, thou hearest not, neither regardest thou me when I stand up. And the Prophet David witnesseth, I have cried unto thee in the 
Psal. 22.  day time, and thou hearest not, and in the night season, and thou regardest me not: so that, day and night, and night and day, he that created the ear, he doth not hear, and he that said, Call upon me in the time 
Psal. 50.  of thy trouble, and I will hear thee, and deliver thee, that thou mayest glorify me. Yet even he I say some times seemeth not ro respect the requests and quests of our groan.  
And this is done, not because he cannot, or because he will not speak: but there are four divine reasons in his heavenly wisdom that lead him thereunto.  
First, because the vehemency of our longing desire, by this forbearance should be the more incensed: for a joy deferred though for a time, 
P●ou. ●●.  it breedeth the fainting of the soul, yet when it comes, it is a tree of life. So use our Smiths to throw water upon their burning forge, that by the blasts of the bellows, the enclosed fire may rage's the hotter. And thus the Lord seemed not to regard those outcries, which the people threw up into the heavens, when they were in that extreme exigent upon the banks of the red sea shore, that their miraculous deliverance might be celebrated with the greater triumph.  
The second reason is, because the benefit which is with many cries, & much sweeting obtained, is the higher esteemed: for that proverb holdeth true; easy got, is soon forgot.  
This maketh the haven so welcome to the seafaring man, who hath been deeply endangered with many a tempestuous storm. And this made the day of David's coronation, and establishment in the throne of Israel so triumphant, when through so many crosses and calamities, at the last he came to it: So is peace the sweeter after war; and pining hunger maketh homely fare very toothsome.  
The third reason is, because our Saviour jesus Christ will thus manifestly convince the stubborn froward hearted jews, whom he pardoneth blaspheming him, whom he satisfieth tempting him, and unto whom he singeth sweetly, when they stopped up their ears against him.  
Here they see him not answering her that cries out unto him for help, & there she seethe them not answering him that night & day stretcheth out his hand to embrace them, and lifteth up his voice like a Trumpet, sounding unto them that will not hear him. So shall Sodom condemn jerusalem, and Tirus and Sidon confound the pride of Capernaum in the revealing day of God's justice. And so (I fear) the religious devotion of our ignorant Papists, will convince us of stony coldness towards the truth of our Religion.  
The fourth and last reason is, because our Saviour jesus Christ thus teacheth us, that in many cases he will not hear, not answer us, but at the importunate suits of our incessant prayers, for so he signifieth unto us by that parable of that unrighteous judge, who neither 
Luke 18. 2.  feared God, nor regarded man: for thus he concludeth, shall not God hear his elect which cry night and day unto him, though he suffer long; I tell you he will hear & revenge them, and that quickly.  
Some devils will not be cast out, but with long fasting and many 
Mark 7.  prayers, and some things may not be granted at the first hand. Mark ye not how Abraham itterateth his 
Genes. 18.  prayers for the intercession of Sodom. And Elias must pray seven 
1. Reg. 18.  times before he obtaineth rain in the days of Ahab. 
Ezech. 5.   
Our conclusion is, as the Lord said to his Prophet, whether they hear, or hear not, son of man, speak thou. So say I to you, whether he answer, or answer not, yet let not us desist from our cries, let us not give over to call upon him: for though he answer not, yet he heareth, and in hearing he conceiveth the necessity of our requests.  
The second point to be considered in this assault given to this good woman's faith, is, that he answereth not her, who cries out to him for an answer, not her that wearieth him and his company with her clamorous noise, and pursueth him with a most pitiful petition.  
Was it not a general proclamation published unto all Nations without acceptance of persons by the Prophet, Whosoever calleth 
joel 2.  upon the name of the Lord shall be saved? This woman had heard thereof, and she fasteneth the shooteanker of her faith upon this promise, and hereupon she is bold to cry and call, but he answereth her not a word.  
Mark ye not how he offereth his succouring help to us that sought 
Gen. 3.  it not, and calls upon us for an answer, that would not willingly have heard him. Yea he continueth his heavenly talk with her, that wrangled with him at jacobs' well: 
john 4.  but here, to a poor, careful, and comfortless creature, vehemently calling upon him for it, he answereth her not a word.  
Indeed the Prophet protesteth 
Ezech 11.  in the name of the Lord, saying, are ye come to cry after me? As I live, saith the Lord, I will not answer you. But this was spoken to a people that had despised his callings, and regarded not his admonitions. So saith he by the Kingly Prophet: The wicked shall cry, yea even unto 
Psal 18.  the Lord, but he shall not hear them.  
But in another place he singeth, The Lord hath looked down from his sanctuary, out of his holy heavens hath he beheld the earth, that he might hear the mournings of the prisoner, and deliver the children appointed unto death. 
Psalm 102   
When Artaxerxes saw Nehemias 
Nehem. 1.  in the sorrow of his heart, with a sad countenance hanging his head, he provoked him to speak and bewray the griefs of his mind, and he answered him kingly and kindly, to his hearts liking. So the princes 
jerem. 38.  of Israel had taken up a proverb in the days of jeremy, The King can deny us nothing: but this proverb seemeth now to be inverted; for this bounteous King of Israel will grant us nothing, no not so much as an answer of one word.  
Hereby we are given to learn two lessons: First, that in all the petitions of our hearts we remember to give God this honour, that he knoweth when it is fittest, both for us to be heard, and for him to answer us.  
This had the prophet David very well practised, as himself singeth, Expectans expectavi Dominum, 
Psalm 40.  I waited long, and sought the Lord, and patiently did bear. And so the Prophet Esay testifieth, that he 
Esay 28. 16  which believeth, maketh no haste: for as faith is not at her first conception, in her fullness, neither is her strength, perfected at her first birth.  
The second is, that we must not therefore only continue the exercise of our faithful prayers, because we would prevail in our petitions, but because howsoever it falleth out with us. Yet we know this is the issue and end of our doings, that herein we have done that which was commanded us. We have obeyed the will of our GOD, and we have been exercised in that which hath been well pleasing unto him.  
So then, ex congruo, what reward may we look for, doing no more than our necessary duty; or, ex condigno, neither doing it so often, nor so well as it ought to be done.  
Whether then we be not answered unto out cries, or if we be sometime answered, as Solomon 
1. Reg. 2. 2●.  answereth his mother, making an unadvised suit for his brother Adoniah, thou hast asked this against his life, we are nevertheless to pursue the practise of our prayers, submitting the success thereof to his favour, that both understandeth them, and what is fittest for us.  
Our conclusion is, let us not be weary of well doing; for, how soever they went forth weeping, in 
Psalm 126  bearing of their precious seed, yet they made at the last a joyful return, bringing their sheaves in their bosom.  
The third thing to be looked into in this grievous assault, is, that he answered her not a word, herein expressing the manner of the jews behaviour towards the Canaanites, whom, as profane dogs, they thought not worthy to be spoken unto.  
So I read of one Pallas, whom the Emperor Claudius Caesar made a free man, who forgetting his own late servile estate, would never vouchsafe to speak to any servant; but when they moved any question unto him, he answered either by a nod, or by the pointing of his finger; or if the business so required, by writing; but they could never wring a word out of his mouth unto them.  
Good Lord that the king of Samaria, 
2. Reg. 6. 27  in that extreme famine, being called upon by an unnatural mother, for some help, at the last he giveth her this answer, seeing the Lord doth not secure thee how can I help thee?  
And yet this our King of heaven, in whom all health, help and succour is heaped up, being so instantly urged by so faithful a woman, will not vouchsafe her the answer of one word. Doubtless this temptation was exceeding grievous.  
Had he said to her but as he did to blind Bartimeus, What wilt thou that I do to thee? Or as he did 
Luke 19  to Zacheus, I will to day dine with thee: or but as he said to the Devil, 
Mark 5.  Hold thy peace; it had been some comfort. But behold, the heavenly treasury of eternal happiness is close shut up, and he answers her not a word.  
Peter said very truly of this our sweet Saviour. Thou hast the words 
john 6.  of eternal life, not only the words of authority to command creation, and the words of wisdom to direct and order, but also the words of grace and health, to recover and cure; and the words of power to convert and save, and the words of wonder to confound & destroy, and yet at this instant he will not answer with one of all these words. If it had pleased him to deign her but that cold answer, which Philip of Macedon sometime gave to the poor widow, who had been a long suitor in a lawful cause, Nondum est mihi otium, As yet I have no leisure; yet this might have breathed some hope of help into her heart against an other time, but not to answer her a word, neither good nor bad, not once to open his lips, not to bestow the easy labour of one word upon her, this pang pincheth passing sore.  
Thus may we read, that thrice our Saviour would not vouchsafe the answer of one word when it was demanded of him.  
The first was unto the high 
Mark 14. 61  Priest, and those perjured false forsworn witnesses that agreed not together against him. The Evangelist saith, but he held his peace and answered not a word.  
The second was unto Herod & his 
Luke 23. 9  men of war, despising & mocking him, who although contemptuously they questioned with him of many things, but (saith the Evangelist) he answered nothing.  
The third was unto Pilate, examining him, when he was accused of the chief Priests and Elders, being urged to purge himself, hearest 
Math. 27. 14.  thou not how many things they lay against thee? It followeth, but he answered him not one word, in somuch that the Governor marveled greatly. Now then, if that rule hold, that Omnis Christi actio est nostra instructio, then are we learned hereby unto three kinds of men, sometime not to vouchsafe an answer. The first are idolatrous priests and false witnesses: the second are dissolute courtiers and desperate soldiers: the third are men pleasing judges, and meale-mouthed Magistrates.  
But, to pass over these, as with a finger touched, in this silence our Saviour teacheth us these two things.  
First, that there is a season of silence, as well as of speech, and he is a perfect wise man that knows and observes his due times: for there is more wisdom sometime seen by silence, than learning or discretion discovered by speaking Solomon affirmeth this to be one of the three things that bewrayeth a fool, even his too much babbling. Hence was it that Socrates taught his scholars to learn a seven years silence with this experimental reason, Quamplurimos vidi in gravissima incidisse peccata loquendo, tacendo nullos, I have observed many to have fallen into great offences by speaking, but never any by keeping silence. The tongue therefore being so unruly an evil, hath God locked up within the two walls of the teeth, and the two bars of the lips. For it is most true, Est irrevocabile verbum. And that father said wisely, parvus sermo leviter volat, sedgraviter vulnerat. 
Barnard.   
Our conclusion is, with the Prophet David to set a watch before our lips, that we offend not with our tongue, that we may learn to speak seldom, but sure, & fitly to the purpose.  
The other thing learned us, is, that although our Saviour Christ speaketh not outwardly to this good woman, giving her a verbal answer, framed of syllables and words, yet inwardly and spiritually he speaketh unto her soul two manner of ways. The first, by his holy word, wherein he still remembreth her of his gracious promises, assured to them that call for them, yea, to all such as call for them faithfully: for it is written, He will not despise the low estate of the poor, nor hide himself from him, but when he calleth he will hearken unto him. So was the word of god the prophet David's comforter 
Psal. 21.  & his counsellors, & how soever after divers manners god in elder time spoke to our fathers by the Prophets, yet in these last days he continueth 
Hebr. 1.  thus now to speak unto us by his own son in his most holy word. Let us therefore search the Scriptures, for they testify of him, and in them, and by them he still speaketh comfortably unto his people.  
Secondly he speaketh unto this woman by his holy spirit, sealing up the truth of those his promises in her heart, whereby she was confidently persuaded, that howsoever he forbore to open his mouth towards her: yet it was impossible for him to forget her outcries, or to help her.  
Thus spoke the Lord unto jonas 
jonas ●.  in the bottom of the sea, and in the deep darkness of the Whale's belly. And so the Lord spoke unto Peter, mourning like a dove, and bathing himself in his salt-brine tears.  
Our conclusion is, we have his holy word, wherein we hear him speaking unto us, and we have his holy spirit, whereby he speaketh within us: Therefore the Lord will not be silent for ever, he hath not forgotten to be merciful, neither will he shut up his tender mercies in displeasure.  
This is our weakness, to suspect our allseeing, all-hearing, and all-knowing GOD to be deaf, or dumb. Surely, though we be poor and needy, our GOD thinketh upon us, he will answer, and will help us. O Lord make no long tarrying. Amen.   

Tractatus Sextus.  Verse 24. Then came his Disciples and besought him, saying, send her away, for she crieth after us. 
WE are now launched into the main stream of this history, wherein we find the Disciples of our Lord jesus Christ will have their oar, they will strike their stroke, they will be actors and dealers herein; who not understanding their Lords secret intendment, think it an impudent and a shameless part in them to suffer this woeful woman ceaseless thus to follow them, crying still out, and bawling after them, and therefore they are now become suitors in her behalf, desiring him to send her away. But that which disquieted them, rejoiced our Lord jesus, for their discontentment in this case, pleaseth our sweet Saviour.  
We will at this time, through the assistance of God's holy spirit, prosecute these words as they lie before us, drawn into this order.  
In the first place we will observe who they be that make this petition in the behalf of this careful crying woman, noted in these words, Then came his Disciples and besought him etc.  
The second is the sum of this their request in these words, Send her away.  
The third is the reason rendered of this their request in these words, for she crieth after us.  
Then came his Disciples,] By this coming of the Disciples unto our Lord jesus, this silly Syrophenissian might begin to conceive some comfort, for thus might she argue within herself; He hath not answered me one word; I grant it, for I am unworthy to have that blissful gracious mouth opened unto me. But now that I hear his Disciples have made a motion for me, they are such as are near and dear to him, whom he useth in most familiar kindness, surely their Lord can deny them nothing: and therefore, since it hath pleased them to solicit him in my behalf, I am in good hope to prevail with him: For indeed this hath been a courtlike practice in the traffic of this world, according to the French proverb:  
He that will the French King win,  
With his favourites he must begin.  
So we read, when Absalon laboured to recover his father's princely favour, and had procured joab to further it, when he perceived that joab went but slowly about it, mark 
2. Sam ●. 14  I pray you to prick him forward, what a prank he played him.  
So when Mardocheus warely 
Hester 15  watched for an opportune access into the king's presence, which for himself rashly to have dared to do, was the danger of his head: for this was the Persian law, whosoever comes into the inner court of the king's Palace uncalled, shall die the death, unless the king hold forth his golden Rod unto him, therefore doth Mardocheus wisely herein use Hester the Queen's good help, as a gracious means for him. Prince's palaces, and rich men's houses have great gates, large courts, and many a winding room, so that the out cries of the poor oppressed may easily vanish in the empty air before they can pierce into their private Parlours: I have heard a reverend and learned Lawyer of this land protest once, with great vehemency, he could sail into France, travel into Paris, and make his return, better cheap, than he was able to pass through the Lord chancellors great chamber, to come to private speech with him. Hence is it that we usurp that old proverb,  
In the Court, as thou art befriended  
So shall thy suit be ended.  
And again, Better is a friend in the Court, than a penny in thy purse. But this was apud seclum prius, in elder times, when Courtiers cared not for pence: but now that proverb is inverted; for we find that thy penny in thy purse proves thy best friend in the Court. Hungry hawks fly from empty fists: and wert thou as good as Homer himself, Si nihil attuleris. Pierce Penniless, if he be a suitor in forma pauperis, must walk and wait at the gate, to attend opportunity.  
Nevertheless, I assure myself, the Lord our God will not suffer the lamentable complaints of the poor afflicted to beat against our stony walls, and iron gates in vain: But he will in his mercies, raise up some wise Abigail, to mollify the niggardly 
1. Sam. 25  Nabals of this uncharitable age: for howsoever that Dives, who is to 
Luke 16.  be buried in hell, neither hears, nor regards hunger-starved Lazarus: yet his very dogs will lick his sores, and lessen his sorrows.  
Our conclusion is, He that speaketh in the behalf of the poor, whose outcries rend his heart, whatsoever his words do work, and howsoever his speech doth prosper, he hath discharged the duty of a true Christian neighbour, and hath made manifest his mercifulness, Misericordias, à misero cord dictas, and seventy times seven times blessed are such merciful 
Matth. 5  men, for they shall be sure to obtain mercy.  And besought him saying, etc. 
By these words our Catholic brethren of Rome, think they have made a great conquest over us (as their Annotations in their Rhemish Testament observe) but they triumph before the victory, they do bear us down, hand over head, that we shall never be able to withstand their Doctrine of the Invocation of saints, if this place be well considered: For thus they reason, the Disciples of our Lord jesus beseech him, in the behalf of this poor woman, Ergo, the Saints of God make intercession for us. Is it not therefore necessary, that we call upon them, to continue this their intercession for us? another argument is this; If the Saints of God, compassed about with their infirmities in this militant Church, praying one for another, prevail with our Lord jesus, how much more shall the Saints, now glorified in the triumphant Church (making intercession for us) be heard of our Saviour?  
But to meet with these men, and their reasons, and (if it be possible) to satisfy such as be not obdurate in this heresy: although it be generally received in the schools, and it goes for good payment amongst them, that Argumentum ab exemplis no probat. An argument drawn from examples proves nothing: yet will we insist in this example, and from hence let us see how this doctrine may be deduced.  
The Disciples of our Lord entreat him for this woman: Ergo, the Saints pray for us: and who is he that denies this Doctrine, so it be rightly understood (as the nature of the Text leads us) of the Saints here upon earth yet alive, as these Disciples now were? But to force this argument, à vivis, ad mortuos, ab ente ad non ens, from the Saints now living, amongst us enured to infirmities with us, to the Saints dead and departed exempted from the least feeling or touch of any infirmities; is not this a preposterous reasoning? Numquid vivi consulent mortuos? shall the living ask counsel of the dead?  
Again, we read that this woman cries out upon our Lord jesus, we can not probably gather, that she called upon any of the apostles, or besought them to entreat our Lord jesus for her.  
Lastly, if she did beseech them, and they at her request did entreat our Lord for her, yet mark, I pray you, how little they prevail, they do not only not obtain, but they are repulsed in their request, so that by the sight of this example, we are rather discouraged, than confirmed to call upon the Saints. And whereas for the more gracious acceptance of this doctrine, they talk of Porters, Warders, and many friendly favourites, who must be first solicited before our Lord jesus be acquainted with our petitions; out of doubt, herein they show themselves great enemies to the free grace of God in our Lord jesus Christ, and they offer his grace manifest wrongs.  
For, may we imagine that he 
Revel. 2.  (who now standeth at the door of our hearts) and knocketh that he may come into us, and dwell with us: when we shall knock at the gate of his mercies, by our fervent and faithful prayers, will he not open, nor grant admission unto our requests? Saith not I pray you the Scripture, The Lord is near unto all such as call upon him, yea all such as call upon him faithfully, etc. Also, do they not know, or will they not understand, that all our payers ought to be directed to the shoot-anchor of our faith, and do any christians believe in any of the Saints? We believe there are Saints, as there are Angels, and we believe the Saints and Angels, that is, give credence unto their words, answerable to the truth of holy Scriptures, but to believe in the Saints, is to make them our gods, and this were gross idolatry.  
Then, if it be not lawful for any christian, to believe in the Saints, neither is it lawful to pray unto the Saints, for we must pray to them only, in whom we believe.  
Lastly, since the Lord hath said, 
Psalm 50.  he that offereth me praise, honoureth me: therefore we say, he that offereth praise or prayer to any but God alone, he dishonoureth him. We conclude this point, challenging them to show us, either any express commandment throughout the whole Scriptures, which imoyneth us to call upon any Angel or Saint departed out of this world: Or let them set us down any faithful promises, assuring us that we shall prevail in our petitions, which we make unto any Angel or Saint departed: Or lastly, let them prove to us, that any of the patriarchs, Prophets, or Apostles of our Lord jesus Christ, made any of their prayers unto any creature in heaven or earth, save to the Lord only, and they shall do somewhat for their invocation of saints. But if this cannot be done (or at the least never truly done) then are we content to err still from them in this point of doctrine, and so to say with the Prophet jeremy, If we be deceived, thou hast deceived us, o Lord, for thou hast commanded us to call upon thee in the time of trouble, promising that thou wilt hear us, and deliver us, that we may glorify thee: To thee be glory for it. It followeth.  
[Send her away] This is the second point, the sum of their request, to be rid of her they care not how, so they were eased of her. Wherein first of all we may meet with this preposterous policy, the over weening wisdom of flesh and blood, whereby she thinks she may out strip the counsel of the Lord. For example, one is bade to go wash himself in jordan, and he 
2. Reg. 5.  shall be clean; and he replies, are there not as good and as goodly waters in Damascus? Another binds the counsel of God to eight days, 
judeth 7.  or else he will surrender the city. The blessed mother of our Lord 
john 2.  jesus Christ will learn him what he hath to do, and tell him, they want wine at the marriage. And the chosen Apostle Peter, will 
Math. 16.  not be behind in kindness, to remember his master, to spare himself.  
The Apostolical canon is, that 
Phil. 4.  we should follow the truth in love, we must not out strip the truth.  
Secondly, we must follow the truth, we must not direct the truth.  
Thirdly, we must follow the truth, we must not follow our own conceits, or the devices of our own brain: but this world is topsy-turvy turned, and the world runs backward. The patient will prescribe what the Physician shall minister unto him; the sheep will choose and lead their shepherd; the disciples will teach their master. Is not this mere madness amongst the sons of men?  
Truly said the Prophet, every man is a beast in his own understanding 
jeremy 7. : and our Proverb is, quisque sibi pessimus magister, every man is a bad Schoolmaster unto himself.  
We conclude woe unto him that is wise in his own eyes: let us follow the Lord leading us, captivating all our understanding to the conduct and guide of his will. For I assure you, the will and pleasure of God is the exactest rule of all wisdom, equity and justice.  
[For she crieth after us.] This is the third and last point, containing the reason of this their request; they desire to have her shaken off and sent away, because she maketh such an outcry, and so bawleth out after them: they regard not so much her help, as their own ease, so she were gone, that they were no more troubled with her clamorous noise, that was all they wished.  
Wherein first of all, we see how the Lord God turneth the corrupt affections of men, to the good of his children, as a wise physician in using poison, which he so tempereth by degrees, that the poison, which of itself is mere hurtful, by the physicians skill, worketh an effect most profitable: so from the lewdest and corruptest aff●ctions of men, the Lord our God produceth good effects: Hence is it that Austen saith, Deus aliquando voluntatem suam bonam per voluntatem improborum malam implet, God sometime effecteth his good will, by the naughty will of the wicked: as that wrongful imprisonment of joseph, by that slanderous surmise of 
Genes. 39  Putiphars' wife, as also that unnatural sale which his brethren made of him. From these outrages the Lord fetcheth forth the means of their preservation in the needful time of their trouble.  
So likewise, from the most monstrous treason that ever this worlds eye wondered at, which judas committed, the Lord God wrought, and 
Math. 26.  brought out the redemption of mankind.  
Plutarch reporteth, that a woman, in hope to kill Pericles, struck him upon the stomach with a stone so vehemently, that the blow broke an impostume, bred within him, whereby he recovered his perfect health: even so the Lord apply the ungodly proceed of the wicked unto a good end. Notable is the saying which joseph useth unto his brethren, when you thought 
Genes. 45.  evil against me, God disposed it to good, that he might work, as it is come to pass this day, and save much people thereby.  
The wicked therefore run on in their wickedness, and God runneth with them, not staying their course, but turning their way to his glory, and the good of his elect. Neither have the ungodly herein to rejoice, because God maketh a profitable use of their poysonsom sins, for thou art not therefore to be excused, thou ungodly liver, because the Lord can convert thy ungodliness to his good. Babylon was his hammer, and Ashur the scourge of his wrath: yet both his hammer & his scourge (when they had done their offices) were thrown into the fire, and burnt to ashes. We know that Satan himself is the executioner of his will and service, and yet we 
2. Peter 3.  know also, that Satan is reserved in chains under darkness, unto the judgement of the great day.  
Our conclusion is, The Lord reigneth, be the people never so mad, he sitteth above the Cherubins, be the wicked never so outrageous, and he so rangeth & ruleth all their devices, be they never so devilish, that they shall turn to his glory, and the benefit of his elect.  
Lastly, in that the Disciples desire to have her sent away, because she crieth after them: Hence are we learned, so far forth to labour and seek for our own ease, as it may also stand with the good of our neighbour, for we are neither borne for ourselves, nor to our selves: and therefore the proverb saith,  
He that lives to himself alone,  
Is worthy to live with none.  
The Lacedaemonian commonwealth never allowed of two kinds of men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lovers of themselves, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despisers and haters of men. The Apostle Saint Paul saith, We are all members of one body, and therefore the eye can 
1. Cor. 12.  not say, I have no need of the hand; nor the hand, I have no need of the feet.  
Demosthenes tells the Athenians a tale, but it hath his Moral: the members of the body (saith the Orator) once fell at variance amongst themselves; the eye, he was offended, because all that he looked after, was little enough to please the belly; the hands were offended, because all they did, was little enough to fill the mouth, and satisfy the belly; the feet were offended, because all their travel was for the belly: Thus offended, they agreed every one to withdraw his duty from the belly, so that in short time the belly became hunger-pinched, and waxed so feeble, that the eye sight failed, the hands shaked, and the feet trembled under their burden: enquiring therefore the cause thereof, they found, it proceeded from the faintness of the heart, because of the emptiness of the belly.  
Wherefore they concluded amongst themselves, that for the recovery of their former health and happy estate, they would join together again, as Nature had taught them: every one in his place to relieve the belly.  
The Fable hath his meaning, for God hath knit us all in a sociable mutual bond of kindness, and it sometime falleth out, that the Princely Lion stands in need of the help of the silly mouse.  
It is worth the marking, that David, howsoever he flies into the wilderness for his own safety, yet even there he hath a care of uncourteous Nabals' welfare: see ye not how the 
1. Sam 25.  heavens universally drop down their kindness upon us all, and the earth generally bringeth forth her plenty unto us all? yet are there a sort of savage men, that desire to live alone upon th'earth, they join house to house, and land to land leaving not the poor, a stick, or a stone to rest upon: the Proverb was in the days of Zacharie, That which dies, let it die; as though the affliction of joseph concerned not them.  
In time past it was said, Homo homini deus, Man was to man a god, in all kindness and courteous relief: but now we prove it, Homo homini daemon, Man is to man a Devil, and a dog, disturbing and devouring him: they say, Lupilupum non laniant, One Wolf preys not upon an other, and shall one man, nay more, one christian, nay most one brother, for we have all one Father in Heaven, and one mother (the Church) in earth, shall these seek the ruin, spoil, & undoing one of an other? this is monstrous in Nature, preposterous in religion, and devilish in the sight of God, and all good men.  
Our conclusion is, with the Apostle, Be ye all of one mind, love as brethren, let every man so far seek 
2. Corin. 23.  his own private ease, as it hurteth not the public good of any man, that the private affections of your own profit, prove not the general afflictions of your neighbours; so shall God be glorified, the common wealth comforted and strengthened: And this shallbe the crown of our joy, even the testimony of a good conscience in all things before God and man, which God for his son Christ jesus sake grant unto us all Amen.   
Finis Sectionis primae partis.  

Errata.  
52. line 21. for defensing, read defensive.  
53. line 24. for gracious, read grant our.  
94. line vlt. for parvus, read Praws.