THE PATTERN OF AN INVINCIBLE FAITH. A Sermon preached at Paul's Cross, the first Sunday after Trinity, being the 2 d. of june. 1616. By WILLIAM WORSHIP, Doctor of Divinity. PSALM 17. 6. I have called upon thee: surely thou wilt hear me, o God. TO THE RIGHT HONOURABLE, SIR FRANCIS BACON, KNIGHT, ONE OF HIS majesties MOST HONOURABLE PRIVY COUNSELL RIGHT Honourable, there is no child of GOD, but either hath, or must shortly wrestle with Death, and Hell. A conflict so terrible, that not only the sweat will bubble through the brow; but the very blood will trickle down within the ribs. job. 6. 4. Thus job was a Butt for the Almighty to shoot at: Oh, his spirit was drunk up with the venom of his Arrows. Psa. 77 9 10. 6. 3. 38. 2. 3. How oft was David at the brim of despair? what cry, what roar were there, before his conscience could he stilled? Isa. 38. 13. 14. Hezechias chatters like a Crane, or S●●llow, wh● the Lord broke his bones in pieces like 〈◊〉 Peter bitterly weeps, Mat 26 75. Luke 18. 13. Rom 7. 24. 1. Tim. 1. 13. the Publican thumps himselfe● and Paul cannot leave his sighing, to think of 〈◊〉 〈◊〉 Persecution, and Oppression, the cursed fru●● his former ignorance. For Preparation against this Agony, I thought it fit to treat of the rare History of the Syro-Phoenician, in that solemn and Honourable Assembly, whereunto I was newly called. Whereon while my thoughts were attending, I was suddenly cast upon my bed of sickness, and so became more disabled for so great a task, which yet I endeavoured to perform, as the Lord gave utterance. And being by some entreated to divulge it, I utterly denied, as conscious of mine own wants; when lo, receiving some inkling of your Honour's favour towards me, I adventured to consecrated this poor Discourse to your name, as desirous to congratulate with the rest of the Sons of the Prophets, this just amplification of your deserved honour. And so the boldness of Love, and Duty, hath sent out this mean, and slender Tractate, to one of the most Accurate judgements, and Heroical Spirits under Heaven. With my daily prayers for the continuance, and increase of true blessings to your Honour, I humbly take leave. Your Honours ever in all duty and observance, WILLIAM WORSHIP. THE TEXT. MATH. 15. 22. etc. 22 And behold, a woman of Canaan, came out of the same Coasts, and cried unto him, saying, Have mercy on me, o Lord thou Son of David, my daughter is miserably vexed with a devil. 23 But he answered her not a word. And his Disciples came and besought him, saying, send her away, for she crieth after us. 24 But he answered, and said, I am not sent, but unto the lost sheep of the house of Israel. 25 Yet she came and worshipped him, saying, Lord help me. 26 But he answered and said; It is not meet to take the children's bread, and to cast it to Dogs. 27 And she said, Truth Lord, yet the Dogs eat of the crumbs that fall from their masters table. 28 Then jesus answered, and said unto her, O woman! great is thy Faith: be it unto thee even as thou wilt. NOw was the time that the day began to dawn, when the beams of Christ's grace 〈◊〉 short●● to be shed upon the Gentiles. The Scribes and Pharisees (the Divines of jury) through Envy and Maliciousness, discern not the worth of the Messiah. They hold hold him but Glass, or else but Crystal, or but white Saphir at the best; when in truth he is a * So Luther calls him, in his Co●ment upon the 2 to the Galatians. Diamond. For as the Diamond is the chief of Gems: so jesus Christ is the chief of Men. As the colour of the Diamond is properly of no colour; so the coming of Christ was without any show. As there is nothing more white than the light of the Diamond, nothing more black than his shadow; so nothing more glorious than Christ in his Transfiguration, nothing more sad than He in his Passion. Yet as a Diamond set on black tent, or pitch, changeth not his hue, as any other stone would do; so Christ on the Cross, in Death, in the Grave, is still the same without variation. And as the Diamond yieldeth not to the Hammer, nor to the File, nor to the Fire, nor scarce to Time itself; so Christ is invincible, lasting, Everlasting. Then Cleopatra's Pearl is worth two hundred and fifty thousand Crowns, howsoever the Hog trample it under foot; and Christ is here highly prized by an Alien, although the jews make no reckoning of Him. The History consists of three parts: a Protasis, an Epitasis, a Catastrophe. The Protasis, or Ground work, is in the 22 verse, and contains, A Note of Attention, a Description of a Petitioner, a Description of the Party sued to, and the Sum of the Supplication. The Epitasis, or Busy part, comprehends the divers Repulses, or Discouragements of the said Suppliant; where are also inter-woven many rare, and incomparable virtues, to the 28 verse. The Catastrophe, or Close, contains as well An high Commendation of the Petitioner, as A cheerful Grant of her Desire, in the last verse. The Text is long, and full of matter; I will strive to be short, but dare not too cursory, lest I huddle up the message of my Heavenly Master. And Behold. This Behold, in this place, gives every one of us an hub by the elbow, and calls on us to attend. How attend? Iugu●●●●●. Saint Austin tells us; with understanding, with willingness, with obedience: With understanding, that we may come to the kernel of the Word; with willingness, for God loves a cheerful hearer; with obedience as the end of both, for without Holiness, no man shall see the Lord. Heb. 12. 14. He therefore that hath ears to hear, let him hear; and let him hear Now, this very Sermon, this present Sunday, lest the Lord cut him off that he never hear Preacher more, or at least take away his hearing, which is worse than if he lost his limbs, or his eyesight. For wanting them, he might be carried to the Church; where, if he could not get in for the press, yet he might be let down with cords (before the Preacher) as was the man that was sick of the Palsy, Mark 2. 4. and so receive comfort. It were but taking of softly the leads, in some places the tiles, in some (alas) the thatch; but when the sense of Hearing is gone, then farewell the sound of the word Preached, the most delicate, and heavenly Music that ever was. The Petitioner whom we are to behold, is described by her Sex, by her Country, by her Faith, and by her Zeal. By her Sex, Behold a woman: not for the blaze of beauty, which perhaps she wanted; but for the Commemoration, and Imitation of her virtues. Luke 1. 48. 2. 36. 3. 8. The Evangelists mention many excellent women: the blessed Virgin, her cozen Elizabeth, old Anna, loanna, Susanna, others: which serves as a choke-pear for those scurril mates, that are ever sharpening their pens, like quills of Porcupines against womankind. In Math. 14. Ye wanton Dames, that are in your full-blown pride, look upon this Woman. Saint Chrysostome says, that when ye are hoiting, and dancing, the Devil dances among you; and Cyprian tells you, De Discipl. & hab. virg. that this Pargeting of faces, is Opus Diaboli, The work of the Devil. Shortly shall you find, that your outward hue is but momentany, and when the flower is gone, yourselves may not abide the stalk. joh. 1. 46. If now we ask what Country woman this Petitioner is, it is answered A Cananite. Can any good thing come out of Nazareth? out of Canaan? Yes, the best Man that ever was, came out of that; and one of the best women that ever was, comes out of this. Lo here the wonderful secrecy of God's dealing; jerem. 7. 4. 5. when jury fails, Syrophoenicia supplies. The Temple, the Temple, the Temple, cry the jews; as if the Ark were not before captivated; as if the Temple were not afterward burnt; as if GOD were tied to Places, when the Inhabitants prove Apostates. The Catholics, (whom we term so by way of Charientisme, as Davus is called a Good fellow, in the Comedy) are ever upbraiding us with an Innovation of Religion; when, in truth, it is nothing but a Renovation. O, say they, where was your Church, I pray you, for certain hundred years together, before Luther start up? As if the Church ceased to be at all, because sometimes it ceases to be Visible. Augustin●. Is there no Moon, (saith Austin) at the change, because it is then undiscernible? 1. King. 19 Did not GOD reserve seven thousand to himself, when Eliah complained he was left alone? Who would have thought there had been Christians among the Canaanites? Yet you see here is one, and why might there not be more? I will urge them yet further. Have we none at this day, of our religion think they, in Italy? Nay, what if there be some of them in Rome? What if in the Pope's Palace? Philip. 4. ●2. All the Saints salute you, saith Paul, most of all, they that are of Caesar's household. If in the Court of Nero there be Saints, then why not in the Castle of Saint Angel? unless the Pope be more cruel against Christians then that Monster, as, I protest, I think he is. But we are not so hard set, but that we can name Hundreds for a need, that held with us in the darkest times; as All the Churches of Greece, who renounced Rome for her abominable Idolatry, in the year of our Lord 1230. Also, the Waldenses, who were dispersed over all this part of the World. And further, those that followed john Wickliff, whose number must neds be great, for that he was supported by Edward the Third, and diverse of the Nobility. To these be added the Churches of Bohemia, who with great vehemency resisted the Papacy. This point hath been manfully defended by many of the Lords Champions, who have tempested aloft furiously with their Ordnance, and sent smouldering Bullets, to whistle the news of Death in the ears of the Enemy: for me, it is sufficient, if with this little Birding-peece, charged but with a thimbleful of Shot, I have taken an eye, or spread a few Pock-holes in his face. Now for the Faith of this good Woman, it appears by her coming to Christ. Christ would have been hid, saith S. Mark, 7. 24. but He could not: Cant. 21. for he is a Rose, even the Rose of Sharon, and wheresoever He remains, He casts abroad a fragrancy that discovers Him. If the Iron once stir, and begin to heave, you may be sure the Loadstone is not far of: since this Woman hies her so to Christ, it is not of Nature, but of Grace, and the cause of her approach, is the Attractive virtue of God's Spirit. This Faith is that, which in all the body of this Text, is most comfortably diffufed, as the Blood in the Veins, that I shall be still occasioned to commend it. And let no man think much: for of Faith it may be truly said, which the Philosopher writes of Universal justice, Ethic. 5. 1. that it contains All virtues in it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nor is the Evening, nor the Morning star so admirable as it. In the mean time thus much: It is the nature of Faith in distress to go to Christ: not with Saul, 1 Sam 28. 8. 1. King. 1. 2. john. 6. 68 to the Witch of Endor, nor with Ahaziah, to the God of Ekron. Master, to whom shall we go (saith Peter?) Thou hast the words of eternal life. Bern. Eamus post Christum (saith Bernard) quia veritas est; per Christum, quia via est; ad Christum, quia vita est: Let us go after Christ, because He is the Truth; by Christ, because He is the Way; to Christ, because He is the Life. What good thing can our soul's desire, but is to be found in jesus Christ? Would we have Salvation? It's in his very Name. The Gifts of the Spirit? They are in his Unction. Purity? It's in his Conception. Indulgence? It's in his Nativity. Redemption? It's in his Passion. Absolution? It's in his Condemnation. Freedom from the Curse? It's in his Cross. Satisfaction? It's in his Sacrifice. Purgation? It's in his Blood. Mortification? It's in his Burial. Vivification? It's in his Resurrection. Heaven? It's in his Ascension. Then harsh be the voice that soundeth not of Christ; bitter be the sweets that relish not of Christ; yea dismal be the day, and desolate be the night wherein our hearts are estranged from CHRIST. For this Woman's Zeal, it is here: She cried. Impudentis est clamoribus strepere, saith Cyprian: Cypr. de O●rat. D●m. It's a token of Impudency, to be clamorous in prayer. True: but Necessity is the mother of Dispensation. Besides, Amor ordinem nescit, Love knows no order, saith Jerome: jerom. and, Excessivus amor rationem non pensat, say the Schoolmen, Excessive Love regards not the rule of Reason. Psal. 38. 8. The Prophet David would sometimes roar in his prayer: james 5. 16. and Saint james saith, that the prayer of a righteous man availeth much if it be Fervent. Exod. 30. Psal. 141. 2. For as Incense without Fire, makes no smell, and therefore is commanded to be sacrificed with fire: so Prayer without Zeal, sends up no pleasant savour to the Lord. The Description of the Party sued to, is in this clause, Math. 20. 30. Bern. O Lord, thou Son of David: which very words are used by the two Blind men in the 20 of this Gospel. This Title Lord, is (as Bernard calls it) Nomen Maiestativum, a Name of Majesty, and is given to the Son of GOD by an Excellency, in the New Testament: because He is our Lord, by the Right of Inheritance, by the Right of Redemption, and by the Right of Marriage; and therefore is the Head of the Church, in regard of Order, as being the Firstborn among his Brethren; In regard of Perfection, both for his sublimity & fullness of Grace; and in regard of Virtue, for that a certain influence is derived from him to all the members of his Church. And He is called Lord, not Denominatively, but Essentially: to the right conceiving whereof, is required a steadfast belief of his Godhead, against those execrable Heretics, Ebion, Cerinthu●, Berillus, Samosatenus, Marcianus, Photinus, Arius, servet, Francis David, & the Antitrinitarians of this time. And here observe, how honourably this woman thinks of Christ. She calls him Lord, the jews Beelzebub: Math. 10. 25. Yet she was an Heathea, they Circumcised: 1. Cor. 1. 28. She an outcast, they of Israel: she nuzzled up in gross Idolatry, they trained up in the Law from their childhood; she but of small and slender knowledge, they learned men, and subtle Disputers. Good Lord, how strong art thou in weakness, and how thou choosest the things that are not, to bring to pass the things that are: Aug. Cons. Etiam sic Domine, etiam sic; Even so o Lord, because it is thy will; whose dealings are often secret, always just. Now where she salutes Him, by the name of the Son of David, it is evident that she takes him to be the promised Messiah. For all jury rang of this, john 7. 42. that The Christ should come of the lineage of David. Which she hearing at an outside, assisted by the Spirit of God, and weighing all circumstances aright, concludes that This is Herald Which declares her faith to be holy and advised, well grounded upon the promises of God, and not a fleeting, and vapourous imagination. This is that which is written in the very beginning of the Gospel: The Book (that is, the Catalogue, or Register) Math. 1. 1. of the Generation of JESUS CHRIST the Son of DAVID: As if Saint Matthew, like john Baptist, should point with his finger to the Messiah, and cry, Behold, this Man so poor, and so contemptible in show, is lineally descended from the Kings of judah, and is the only Redeemer of Israel. A wonderful Mystery, that GOD should be manifested in the flesh; 1. Tim. 3. 16. yet is it the staff and pillar of our comfort. Therefore Saint Paul affirms, Rom. 1. 3. that Christ was made of the seed of David: Not that the Virgin Mary conceived Him through the pleasure of carnal desire, but through faith, remaining still in her chastenesse and integrity; even as the Church (in a kind of Imitation) brings forth children to GOD, and is yet a Virgin, August. Enchirid. as Austin excellently noteth. Then here is a Towel thrust into the throats of Valentine, Martion, Manichaeus, Apollinaris, and other pestilent Heretics, who stand up against the truth of Christ's Humanity: And more, there is ministered a sweet Repose for a troubled conscience. For what keeps me from despair, when Satan claps hold on me, with his bloody sleeve, and his great Butcher's knife across his mouth, but this, that my Saviour is the Son of David, Heb. 2. 17. Gal. 1. 4. a merciful, and faithful High Priest, who hath given himself for my sins. He hath Given, Satan, understandest thou that? not received, not exacted. He hath given Himself; Himself, Satan, mark'st thou that? not Silver, not Gold, not Paschall Lambs, not Angels. For my Sins, Satan, mindest thou that? Not for my Holiness, not for my Righteousness. For My sins, Satan, hearest thou that? as well as for Paul's, or for Peter's. For though they were a thousand times more Sanctified than I; yet were they never a whit more justified than I: And the goodness they had, came not from themselves, but from GOD, who hath put into my heart a great desire, not of Heaven only (for so had Balaam) Numb. 23. 10. but of Faith and Repentance, which the Reprobate cannot have. Thus if in our Agonies, we shall latch the blows of our ghostly Adversary, we may boldly look for that Crown of Righteousness, 2. Tim. 4. 8. which the Lord hath promised to those that love his appearing. The Sum of her Petition is set down two ways; Indefinitely and Determinately. Indefinitely in these words, Have mercy on me: Where she sues in forma Pauperis, and pleads for Mercy, not Merit, though she was one of the godliest women in all the world. Yet you know (Beloved) who stand upon the Merit of Condignity, affirming (and that from their Council of Trent) Concil. Trid. Sect 6. cap. 11. 1. Cor. 9 16. that they have Faculty given them perfectly to fulfil the Law. Nay the Rhemists go further, and will stand to it, that they are able to do more than the Ten Commandments require. They talk of Puritans, but if these be not pure pute Sycophants, and the white sons of Novatus, the ROMAN Presbyter, who are? To whom notwithstanding (to do them a favour) we will chain the Anabaptist, after whom shall come the Brownist in a string, who is half an Anabaptist as the Tadpole is half a Frog. Well, for us poor Publicans, we will not trust to our deserts (which will shelter us no more than an Arbour in Winter) but to GOD'S tender compassion. What though my sins be as red as blood, as black as Haircloth, as Pitch, as Hell; Yet are they not Infinite, as is GOD'S Mercy. Only I must Repent, that is, confess, and forsake my sins, and turn with my whole heart, not feignedly, to the Lord. For our Saviour chargeth his Disciples, to Preach Repentance, and Remission of sins: Luke 24. 47. So that no Repentance, no Forgiveness of sins. I know the Gospel is a Book of Mercy: I know that in the Prophets there are many aspersions of Mercy: I know that Out of the Eater comes Meat, and out of the Strong comes Sweetness, judg. 14. 14. and that in the Ten Commandments (which be the Ministration of Death) 2. Cor. 3. 7. there is made express mention of Mercy, I will have mercy upon Thousands; Yea, the very first words of them are the Covenant of Grace, I am the Lord THY God: Yet if every Leaf, and every Line, and every Word in the Bible, were nothing but Mercy, Mercy, it nothing avails the Presumptuous sinner, that lies rotting in his iniquities. Our GOD is not an impotent GOD, with one Arm, but as He is slow to anger, so is He great in power, Nahum 1. 3. and will not surely clear the wicked. O but he is Merciful, Gracious, slow to anger, abundant in goodness, and truth, reserving mercy for thousands, forgiving iniquity, and transgression, and sin: Is not here Mercy mentioned, nine, or ten times together? It is: But read on to the very next words; And not making the wicked innocent, visiting the iniquity of the Fathers upon the children, and upon children's children, unto the third and fourth generation. Is not this the terrible voice of justice? But stay: in the hundred thirty and six Psalm, Psal. 136. there is nothing but, His mercy endureth for ever, His mercy endureth for ever: His mercy endureth for ever, is the foot of the Song, and is found six and twenty times, in six and twenty verses. It is: Yet harko what a rattling thunderclap is here. 15. 17. 18. 19 20. And overthrew Pharaoh, and his Host in the Red Sea; and smete great Kings, and slew mighty Kings, Sihon King of the Amorites, and Og, the King of Bashan. Therefore (Beloved) if we will have mercy at the Tribunal Seat of GOD, let us humble ourselves for our manifold and bloody sins. Cyp● Nec quisquam peccatis retardetur, aut annis, saith Cyprian: And let no man hold off, for that his offences are heinous, and that he is old, and mosse-growne in them: only let him beware of Hypocrisy, and Delay, which will cheat the soul, and bring it to destruction. That Part of the Petition which is put down Determinately, is in these words, My Daughter is miserably vexed with a Devil. Where she instantly beseeches Christ, even in the bowels of compassion to behold her Child, her little Child, as Saint Mark hath it, Mark. 7. 23. and to dislodge an unclean, and raging Spirit, who had taken up her body as a Cabin to rest in. Where first observe, that she makes her Daughter's misery her own, Have mercy on ME, my Daughter. Acknowledging withal, that GOD in chastening the fruit of her womb, had laid his scourge upon her also. Again take notice, how it is the nature of love to Descend, and how the affection of Parents to their Children, is far more dear than that of Children to their Parents. We read here in this, and in sundry other places of the Gospel, how carefully Parents made means to Christ, for the chase away of Devils, and diseases, from their Children; but where read ye that the Children did the like for their Parents? In the eighth of this Gospel, Verse 21. there's a son entreats our Saviour that he may go bury his Father, that he may throw Moulds on him, and make him sure: but he never once prayed him to he●le him when he was sick, or raise him when he was dead. Mark further, how sore, and strange afflictions befall sometimes GOD'S dearest children. Woe, and alas, here's a furious Devil, that possesseth the body of this woman's Daughter. If he had only haunted the house, or outwardly wrought upon her child, the chastisement had been grievous, but to enter into her with his very substance, is most lamentable to think on. And yet the Lord thus correcteth her in Love, Heb. 12. 6. in Love (I say) howsoever it seem a Paradox to Reason. O, it's an heavy judgement of GOD, when a man thrives in sin, and when in the midst of his rebellions, he spreads himself against the Sun, like an Apricock. When the anger of GOD waxed hot against the Israelites, he threatens that he will plague them: How plague them? in not plaguing them: Hos. 4. 14. I will NOT visit your Daughters when they are Harlots, nor your Spouses when they are Whores. Certè tunc magis irascitur Deus, cum non irascitur, saith Bernard: Bern. Certainly, GOD is then most angry, when he seems not angry at all. Misericordiam hanc nolo; For mine own part (saith he) I would none of this mercy. Moreover note, how all things work together for the best to them that love God. Rom. 8. 28. Heaven, Earth, Fire, Water, good Men, bad Men, wild Beasts, tame Beasts, Calmness, Tempests, Peace, War, Freedom, Thraldom, Wealth, Want, Healthfulness, craziness, Life, Death, Angels, Devils. Aug. de Ciu. Dei, lib. 14. cap. 13. Etiam peccata Domine: Even our sins also, o Lord, saith Austen. Audeo dicere (saith the same Father) superbis esse v●ile, cadere in aliquod apertum, manifestumque peccatum. I dare be bold to speak it, that it is good that proud men do fall into some gross and open sin, that so Shame may drive them to remorse. This Doctrine is true; But let no Spider suck poison thence. One would have thought that this woman, who was not long before converted to Christ, would have laid the blame on her Religion, and thought hardly of GOD, thus to single her out for a spectacle of misery, and scarce to shake his rod at her fellow Gentiles; but see how this correction brings her nearer to GOD, and how the Devil himself, is a means to further her salvation. Lastly, it is observable, that Sin is the most fearful thing in the world. The body of Man was made to be the Temple of the Holy Ghost, but sin makes it a Sty, and Plauncher for Satan, who tears it, wallows it, and torments it piteously, as here, Verse. 20 and in the ninth of Saint Mark. Shall I in one word set out the vileness of it? It is a Devil. And why not worse? For what makes the Devil a Devil, but Sin? Take that away, and he's a good creature. Besides, here's a single Devil in this Child, without a partner: but sin is so congregable, that it is impatient of solitude. Our Father Adam eats the forbidden fruit; we would think it but one sin; but what says Austin? Aug. Enchir. Superbia est illic, & Sacrilegium, & Homicidium, & Fornicatio Spiritualis, & Furtum, & avaritia: Pride was at the fact, & Sacrilege, & Murder, and Spiritual Fornication, and Theft, and Covetousness. This is the Devil that reigns at this day, in the Children of Disobedience; with which yet they play, as with a feather, and take pleasure in Pleasure. O Sin; thou art delightful at the first, but at last thou stingest, like a be, like a Wasp, like an Hornet, like a Scorpion. O Pleasure; thou hast a Honey-suckle in thy mouth, but a bitter branch sticking at thy heart; I would name Rue, but that thou hast nothing to do with Herb of Grace. And this of the PROTASIS. The EPITASIS follows, wherein we are to weigh the sundry Repulses, and Discouragements to weigh the sundry Repulses, and Discouragements of this good Woman, together with the constant prosecution of her cause, as they lie in order. For the first Repulse, the Evangelist says, that He answered Her not a word. What? not unfold his lips, to give one word? O wonderful temptation! For what might she think? Is this He in whom all the Nations of the earth should be blessed? Gen. 12. 3. Isaiah 55. 1. 65. 24. Is this He, of whom Proclamation was made; Ho, Every one that thirsteth, come ye to the Waters? Is this He, that will hear his servants while they speak, and answer before they call? No, no; I see my labour is lost, my hopes degraded, and my thoughts frustrate. I have looked up to the Sun, and can see no light: I have hied me to the Fountain, and can find no water: I have run, and cried after the GOD of All comfort, and He disdains to speak the least word to me. Ah, my dear Child, my heart melts like Wax in the midst of my bowels, to think of thee. Thou art (alas what say I? where am I?) thou art (poor wretch) possessed of a Devil, and there was hope; but now what shall I do, when the Lord of Life shuts his ear to my complaint, and roundly answers me in not answering me. Thus she might have debated the case, but she did not. For though Christ was silent; yet in truth, He gave her a double answer: the one by the general promises of his word; the other, by the secret whisperings of his Spirit. He minds her well enough, but He makes as though He heard not, that the precious graces locked up in the Cabinet of her heart, might be brought forth to light. Besides, her cries were Musical; so he is loath to have them broke off. And more: this Delay bred no danger, but where on her affection, and made the gift more welcome at the receipt; for (usually) what is hardly got, is greatly set by. It is even so: the child of GOD prays sometimes on his Knees, sometimes on his Face, and that with sighs that cannot be expressed; and yet GOD seems not to regard, but rather to be angry at his prayer. Psalm 80. 4. O Lord (saith the Church in her affliction) how long wilt thou be angry against the prayer of thy people. Psalm 22. 2. O my God (saith David) I cry in the day time and thou hearest not, and in the night season I take no rest. Lam. 3. 44. Thou hast covered thyself with a cloud, saith the desolate jerusalem, that our prayer should not pass through. What then? Esay 59 ●. Is the Lords hand shortened that it cannot save? Or his ear heavy, that it cannot hear? No, But our Iniquities do separate between us and our GOD, and our sins hide his face from us, that he will not hear. Sometimes we ask we know not what, with the sons of Zebedee. Math. 10. 22. Sometimes we ask with doubting, and wavering. james 1. 6. Sometimes we ask amiss, that we might consume it on our lusts. james 4. 5. Sometimes we offer a Dogges-necke, Esay 66. 3. our souls delighting in our abominations. Sometimes (nay almost always) we have roving, and ranging thoughts, and so no marvel if we receive not. Quomodo te audiri à Deo postulas, cûm te ipse non audias, saith Cyprian. Cypr. de Orat. Dom. How darest thou desire that GOD should hear thee, when thou hearest not thyself? Thou wakest with thine eyes, and sleepest with thine Heart: where a Christian should wake with his Heart, when he sleepeth with his Eyes. But let us step on to the second Discouragement. Then came to Him his Disciples, and besought him saying, send her away, for she crieth after us. Where the Disciples do not entreat Him to pity her, but only to dispatch her, one way or other, because she kept such a bawling. Which dealing of theirs, discovers their Curiosity: for they will needs (for sooth) teach their Master what to do; as though He leard not as well as they, and would not have dismissed her, had he thought it convenient. Thus tampers Peter, in a matter of Life and Death (and that Eternal and Universal) Math. 16. 22. till our Saviour calls him Satan for his pains. But that which I chief fasten upon, from the Disciples indifferency, is the boundless, and bottomless mercy of GOD, which compared with Man's, is as the Ocean to a Drop. Which made David in the wonderful strait of Three plagues propounded, to choose to fall into the hand of the Lord, & not into the hand of man.. These Disciples were the friends, and followers of Christ, the Light of the world, the patriarchs of the New Testament, assigned to high, and heavenly Functions: Matthew to be an Evangelist, Peter an Apostle, Saint john an Evangelist, an Apostle, and a Prophet: an Evangelist in his Gospel, an Apostle in his Epistles, a Prophet in his Revelation. Then who should be good, if they were evil? who tenderhearted, if they were unmerciful? Yet such small compassion harboured they in their bosoms, that (so she would leave her clamouring) whether she sped or no, they cared not greatly. Which makes me wonder, that the Romanists should be so chub-headed, as to prove from hence the Invocation of dead Saints. For first, this Woman desires none of them to speak for her. Secondly, they complain, they make not intercession. Thirdly, she is never the nearer for their request. Fourthly, suppose she had fared the better, yet I hope there is great difference, between praying to the living, and to the dead. Me thinks they should be ashamed, thus foully to wrest this Example; but who would look for water from a Pumicestone, or virtues blush in an Italianated cheek? Are these the men so renowned for Arts, Tongues, Reading? Are these the Kilcowes of the world, for learning? Are these the best Scholars of their Sevenheaded Parnassus? Come, come, the jesuits, (the Pope's Roaring Boys) know well enough we have got the start of them, and therefore they make now no Syllogisms, but in FERIO. Yet some of our Gentlemen, that have made a step beyond the Alps, look as big as Bull-beefe, if we offer to compare with them: and tell us with a shrug, that They have Scripture, Counsels, and the Fathers on their side. But when we come to the battle, they tell us from Cardinal Bellarmine, that Scripture is not a Rule, but a commonitory: That it is not sufficient; That it is not necessary. Come to Counsels, we are willing to be judged by the most sacred Council of jerusalem, and (in all points of Faith) by the Ancient General Counsels of Nice, Constantinople, Ephesus, Chalcedonia. They make show of no great dislike, but at last they bring us to the Council held at Rome, under john the Three and twentieth, where the Owl sat Precedent on the Beam: or to the Council of Constance, where they burned the Devil in john Husses Mitre: or to their dear dear Council of Trent; where the Pope (against all conscience) was both Party, and judge. Descend we to the Fathers, they bring forth marching in single file, Origen, Cyprian, Athanasius, Ambrose, Austen, Jerome, Chrysostome, and the rest: and would make us believe they came Voluntaries, when in truth they priest them into the field. Where, when they bid, CHARGE; they give them two blows for our one; and S. Augustine (that carries the garland from them all) joins cheerfully with us, and (with spear in wrist) makes lanes amongst them. Which they perceiving, determine the next time to be even with us, and to bring forth old Doctors indeed, that will stand to them back, and edge; namely, my Neam Clement, and my Neam Abdy, and my Neam martial, and my Neam Hippolyte, and my Neam Amphiloch, and other such Buttoncaped Fathers, as were never yet, in Rerum Natura. Thus have I (Beloved) upon occasion of this simple proof, (like to which for all the world, be the rest of their Arguments) given you a sight of the flourishes of the Catholics, (or rather Catholicons) which if it have been a Digression, I hope it hath been no Transgression. Come we now to the Third Repulse, expressed in this Answer of our Saviour: I am not sent but to the lost Sheep of the house of Israel. Where He renders a reason to his Disciples (within the Woman's hearing) why He cannot condescend to her importunate request, to wit, because it came not within the compass of his Commission. For his Father had sent him, though not only, yet chief to the jews, of which number she was none (but a Gentile) and the Partition-wall was not yet broken down; so he would have her set her heart at rest, and trouble him no further, since her suit was unreasonable, if not unreasonable. Oh Lord; this was enough to have split her heart in pieces. What? He in whom all health was promised, who offered himself to all others, healing all diseases, Math. 4. 24. 11. 28. and calling all that were weary to Him, to take exception against her alone, and to give such a smart, and discourteous answer, as might put her beside all hope of comfort? But this was done, that GOD'S glory might be more illustrated, and the trial of her faith, (being much more precious than gold) 1. Pet. 1. ●. might be found unto her praise, as the event testified. Now where Christ affirms, that He is sent to the lost Sheep, it is manifest that he is a Shepherd, and that Shepherd too, of whom the Lord speaketh, when he saith, Ezek. 34. 23. That He will set up a Shepherd over his People, and He shall feed them, even his servant David, 1. Pet. 5. 4. Heb. 13. 20. He shall feed them, and He shall be their Shepherd. The same is he that is called The chief Shepherd, and the Great Shepherd of the sheep, to whom all other are but Vnder-shepheards, subject to his power, and set over their charges by his special appointment. And as He is the Great, so is He the Good Shepherd: joh. 10 1. 10 14. for He gives his Life for his sheep. His life? that's much, it is; yet He gave it. Also he knows his sheep; and that with a double knowledge, Contemplative, and Operative. Heb. 4. 13. Contemplative; for all things are naked, and open unto his eyes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as naked & as open as the sheep that hangs upon the Cambrel, with the skin off, & the Inwards our, that you may look on both sides at your pleasure; for so much the word imports. Ezek. 34 16. His knowledge is Operative; for He provides good pasture for his sheep, lays them in a good sold, seeks that which was lost, brings again that which was driven away, binds up the broken, strengthens the weak. Ye Shepherds of England, learn of this Great Good Shepherd; to tend and tender your flock. Prou. 27. 23. Be diligent to know the state of them, as Solomon counsels, and feed them with knowledge, and understanding. jer. 3. 15. Then go before them, by example of good life, according to that of Bernard, Bern. Si mundum praedic●s contemnendum, contemn tu priùs; If thou beat upon the contempt of the world to others, see first that thou contemn it thyself. And pray for grace, that you may venture limb, and life for your flocks. Nisi Christum valde ames Ber●. (saith Bernard) hoc est plusquam tua, plusquam tuos, plusquam Te, nequaquam suscipias curam animarum; unless thou love Christ exceeding dearly, even better than thy Goods, than thy Kinsfolks, than thyself, I would never wish thee to take upon thee the Cure of Souls. Here give me leave to complain a little. There are some that are young, and cannot yet preach: others are old, and must rest themselves: others are timorous, and greatly like not standing out for their sheep. Are you young and cannot preach? Nay therefore you should preach; for your body is strong, your spirits quick, your Wit fresh, your Memory steadfast, your Nature bold, and your Voice tunable. Are you old, & would you take leave of the Pulpit? O what pity were it, that those grave Fathers, whose Piety, Learning, Sanctimony, Age, hath won them so great authority, should exhort the People no more. For as Grapes are not ripe in the Spring, nor in Summer, but in Autumn, a little before Winter: So the fruits of Learning come not to perfection, till old Age (the Virger of Death) step in. And for those that are afraid to hazard themselves in defence of their Flock, john 10. 13. let them remember that he is an Hireling, that seethe the Wolf coming, and fleeth. The Wolves of Rome (sent out from their Lycaon) come leering over into the Land, to leap at the throat of that Princely Sheep, who is worth Ten thousand of us; Iliad. a & alibi. who is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Shepherd: and shall we be such cravens, and so white about the gyls, as not to resist them? O how true is it of the jesuits, which Pius Secundus (sometime Aeneas Silvius) spoke of the Monks of his time: Non audet Stigius Pluto tentare, quod audet Effraenis Monachus: The Devil of Hell dare not attempt the Ill, That an unbridled Cloyster-creeper will. Which makes me not endure those Newtrals, who give out, that We, and the Church of Rome, may be easily reconciled: For the truth is, there is such an Antipathy between a Protestant, and a Papist, as there is between the two Bird● in Plutarch, Plutarch. Mor. the Siskin, and the Muskin, which will fight earnestly alive, and being dead, if you mix their blood, it will run apart, and dissociate itself. The Shepherd is sent to none but Sheep, nay to none but Lost Sheep. The Sheep is an innocent, and harmless creature, the same among Beasts, that the Dove is among Birds: So the Child of GOD must be Meek, and Gentle, putting away all Bitterness, and Anger, and Wrath, and Crying. Ephe. 4. 31. The Sheep is a profitable creature, and every part of it is good for something: The Wool for Raiment, the Skin for Parchment, the Flesh for Meat, the Guts for Music, the Bones for Haftes, and the Horns to blow down the walls of jericho: So Christians must be useful to the places where they live, and profitable to the Church and Commonwealth. But the Lost Sheep is got into a maze of Misery: Hos. 4. 16. which GOD signifies to Israel, when he compares her to a Lamb in a large place. It's in peril of the Wolf, in peril of the Lion, in peril of the Thief, in peril of the Briar, in peril of the Heat, in peril of the Storm, in peril of the Grass, and Water it lives by. So that the safety of the poor Sheep, consisteth only in the vigilancy of the Shepherd. This Land of ours (through the goodness of GOD) is talked of far, and near for the Golden Fleece; for the Merchant knows, it is a Colchis. But that which makes it thrice more famous, is the goodly Flock of Sheep, that Christ hath in it: the fairest (I persuade me) under heaven; Howsoever the fowle-mouthed Separatists calls us Goats, and Swine, and deny us to be Sheep. What though all of us carry not a fine Staple on our backs, that will open and shut like a of bellows, are we not therefore Sheep? What though some of us be Rough-coated, some Water-wooled, some Tottered, some Tacked, some Lame, some Flye-galed, some Clouted, some Swine-chapt, are we not therefore Sheep? What if we be strayed away, and lost, are we not therefore Sheep? Yes we are Sheep, though lost; and it is well that we are Lost, for the Son of Man came to save that which was Lost. Mal. 18. 11. Then let every one of us pray with the Prophet David, I am gone astray, like a sheep that is lost: Psal. 119. 176. Oh seek thy servant, for I do not forget thy commandments. We are now to see how the Syrophoenician brooks this harsh answer; Yet she came and worshipped Him, saying, Lord help me: Where again appears her Faith (that eminent virtue) accompanied with fervent Prayer, and with a creeping Humility. Her Faith is discovered, in that she continues invoking the name of Christ, and will not out, though He had declared new before, that He could not with warrant from his Calling, help her; for that GOD'S Mercy, was (for a season) confined to the jews. Her speech is this in effect; O Lord, thou hast testified, that whosoever put their trust in Thee, shall not be confounded, and that whosoever calleth upon thy Name, shall be saved: Since I then (miserable wretch) embrace these promises of thine by Faith, it is impossible that thou shouldst deny me. For though the Heaven should wheel out of his place, and the Earth slip off from her foundation, yet Thy Word cannot fail. Then Lord, remember me, and all my trouble; pity the case of a poor distressed woman, and let her tears work thee to some compassion: I am resolved; I will take no nay; I am thy Beggar, and will have my Dole I go: then thrust me not back, o bid me not farewell, for as the Lord liveth, and as thy soul liveth, I will not leave thee. This strong, and inexpugnable Faith, sends Prayer to put the hand in the treasure of blessings. O Prayer (the most excellent fruit of Faith) how powerful art thou with GOD? At Five sundry Petitions, Gen. 18. Abraham brought the Lord from Fifty to Ten; as long as he prayed, he was answered: And most comfortable it is to consider, that the Lord ceased not from giving, till Abraham ceased from ask. Again, and again, she calls on Christ, in whom only she believes, and on whom only she depends for secure. Thus David, sweetly; Psal. 73. 23. Lord whom have I in Heaven but thee; and there is none in earth, that I desire beside thee? Yet the Catholics at Loretto, are always crouching to the Virgin Mary: But what says Bernard? Bern. Libenter certè gloriosa Virgo tali honore carebit; The glorious Virgin is willingly content to want such honour. But what talk I of Loretto? I would our Ladies (some of them) here at home, were not so cunning in their Lady's Psalter. Psal. 6. 1. 2. O Lady rebuke me not in thine anger, neither chasten me in thy displeasure; have mercy upon me, o Lady, for I am weak, o Lady help me, for my bones are vexed. Whose heart doth not quake, whose hair doth not stand upright, to think that the glorious and fearful Name of JEHOVAH, Deut. 28. 58. Deut. 4. 2. 12. 32. Reu. 22. 18. should be sponged out of the Book of Psalms, and the title of Lady put in, contrary to the express charge of GOD, and that under the pain of most heavy curses? I have often wondered (and that with indignation) that the Pope's Creatures should be so infatuated, as to leave CHRIST JESUS, jer. 2. 13. 27. the Fountain of living Waters, and to dig them Pits, even broken Pits, that can hold no water: Saying to a Tree thou art my Father, and to a Stone thou hast begotten me: the Scripture every where condemning it, as clearly, as if it were written with the brightest Sunbeam on a wall of Glass, as Lactantius speaketh. And I could never be quieted in my mind, when I saw them thus obstinate, till GOD'S Providence directed me to the hundred and fifteen Psalm, the eight verse, Psalm. 115. where I found it thus written: They that make them, are like unto them, and so are all they that put their trust in them: For ever since, I thus reason with myself. If I shall come to an image of Wood, or Stone, or metal, and shall call, and shout, Ho, Image! are you asleep? What Image, Image! canst thou not hear? Art thou deaf? The Image is never a whit the wiser, though I should burst my lungs with crying, because though it look like a Man, and have Ears, yet they are but Ears by Equivocation. And even so, if I shall strive to convince a Papist, with never such fullness of Voice, and forcibleness of Argument, it is to no more purpose, than the blowing of a Trumpet in the ears of Baal, or making a set speech to a Painted Post. The next companion of her Faith, is humility: for she bows down her body, and falls at his feet, as if by her gesture she confessed herself to be a miserable sinner, and had no refuge but in Humility. A virtue, that like the Violet, is poor in show, grows low by the ground, and hangs the head, as willing to live unseen: Yet is it ever in the way of preferment, as we find in joseph, Moses, Mordecai. An emblem whereof we cannot but remember; For we see that the little Grasshopper (the silliest of creatures) is yet advanced in the principal City, and in a principal Street of that City, and in a principal building of that Street, and in a principal place of that Building, as a golden object of Magnificence to be gazed on. But at no time is Humility more requisite, then in Prayer; 1. King 8. 54. therefore Solomon a King, prays upon his knees (for these high Humilities are very acceptable to God.) Beloved; let us detest Pride, as a most pernicious evil. Aug. De Ciu. Dei. Ipsum extolli, iam deijci est, Pride's very rise, is her very downfall. But above all things, let us not be proud in Prayer, with the Pharisee. Luke 18. 11. When the Sun shines through the Casement on the Wall, Shall the Wall stand up, and say, It is I that send forth these beams, saith Bernard? Bern. Exod. 28. 36. Holiness to the Lord, but Man can challenge nothing as his Own, but Sin, and Frailty. But let us pass on to the last Repulse. And He answered, and said, It is not good to take the children's bread, and to cast it to Dogs. Here our Saviour answers to her Lord help me, but more roughly, and severely, then ever He did before; for now He begins to chide, and sneap her, as if she were an unmannerly Puppy. The purport of his speech is this. Woman, I pray thee hold thy tongue, and show not thyself so violent, and unreasonable. What grace soever is given me of my Father to be dispensed, is to be exhibted distinctly to the jews, lest they be defrauded of their proper right: for my Father is the Father of Abraham's posterity only. Truth it is that the very Infidels find him by his Providence to be a Father; but Adoption, and other spiritual benediction is to be conferred peculiarly on the Israelites. Now verily it were an unseemly deed, to take the privileges of children, and to cast them to such as thee, who being without GOD in the world, art to be kenne'ld up 'mongst Dogs. Howbeit, if thou hadst not dealt so preposterously, much might have been; if thou hadst stayed till the Children had dined, happily thou mightst have light upon some fragments: but to snatch of the dishes in the midst of dinner, betokens a shameless malapertness, and a presumptuous rudeness. See here (Beloved) what we Gentiles were before we knew Christ. Let it not offend your ears, we were no better than Curre-dogges, and so are all at this day, that live, and die, without Him. Husbandmen, Yeomen, Gentlemen, Noble men, Learned men, Valiant men, all Dogs without Christ. Now what more ignominious, and opprobrious than the name of Dog? Am I a Dogges-head, 2. Sam. 3. saith Abner to Ishbosheth, that thou accountest of me so basely? Within the circuit of this our Church are found certain Dogs that trouble, and annoy her. The first are those Pricke-eared Curs of Rome, that Bark at the Moon, Nay at Him that made the Moon; to whom if you offer the Gospel, Math. 7. 6. Prou. 30. 31. they will turn again, and all to rend you. Yet as if they were those well-going Greyhounds that Solomon speaks of, they have velvet collars, richly studded. They would be looked to: for they are the true Scholars of those false Apostles whom Saint Paul calls Dogs, Phil. 3. 2. in the third to the Philippians, and the second verse. Another Dog (who is like to leap short of the Kingdom of Heaven) Reu. 22. 15. is the outrageous Swearer, who upon every small occasion, leaps at the throat of GOD'S most sacred Majesty, and gives him a shake by the bosom. O judges! o Magistrates! why do ye tithe Mint, and anise, and Cummin, Math. 23. 23. and leave the weightier matters of the law; condemn the Starveling for stealing sheep, and let the Blasphemer go untouched, who sets up the cock, and discharges his Pistol in the face of Christ? These things ought ye to have done, and not have left the other undone. Ah, noble Prince HENRY (whose very name still makes my heart to bleed afresh) we may thank our Court-oathes, as one chief cause of thine untimely death. But that God, that in wrath thinketh upon mercy, hath from thy ashes raised up another Phoenix. Deut. 33. 16. The good will of Him that dwelled in the Bush, come upon his head, even upon the top of his head. Another Dog is he that causelessly rails on men in Authority; and this is no yelping Beagle, no little Whippit, but a deep-mouthed hound, or baying Mastiff. Thus Shimei bids David, 2. Sam. 16. Come out, come out, as if he were a Dog, when Shimei indeed was the the Dog, as the son of Zeruiah calls him. Another Dog is the licentious liver, who upon some touch, goes softly for a while; 2. Pet. 2. but anon, returns unto his vomit. Thus the stinking Drunkard (for so the Prophet Hosea terms him) Hosea. 4. 18. inflamed with Wine, neighs, and whinnies after his neighbour's wife, (to use the phrase of the Prophet jeremy) jer. 5. ●. and blesses himself very desperately in his sin. Tush (saith he) GOD doth not see me, or cannot punish me, or will not trouble me: by the first, making him a blind GOD: by the the second, a lame GOD: by the third, an unrighteous God. At last, God visits him with a sharp disease, that wakens up his conscience, and then, sick, sick: and then, if GOD will reprieve him, until a longer day, oh what a Christian course he vows to take! GOD proves him; he mends: In body? yes: in manners? no; no more the Pharaoh after then plague's removal. Another Dog we find in the Prophet Esay, and this is the Dumb Dog. Isaiah 56. 10. A Dog and Dumb? Him Dromo? Dromo! come hither! to the beam with him. What? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a keeper of the house, and not give warning of the Thief? This Dog is the unconscionable Minister, that opens not his mouth for the safeguard of his people; who knows not the very first words of the Accidence; for were he but acquainted with IN SPEECH, it were injustice to charge him with dumbness. A very unprofitable member. For there are Three things, which if they want tongues, are good for nothing; a Minister, a Dog, and a jewes-trumpe. It remaineth now, that we consider how this Woman digests this ungentle answer of Christ. And she said, Truth Lord; yet the Dogs eat of the crumbs that fall from their Master's Table. In more words, thus: Lord, I am a Dog, I willingly confess it; nay more, I confirm it; and with all my heart I acknowledge the jews to be thy children, fed at thine own Table, with variety of Heavenly Dishes. Neither do I envy them. Let me (poor soul) but gather up the scraps that fall from their Table at all adventure, I crave no more. No man in the world could devise a fit ananswer; for the grace of God was never damned up so strictly from the Gentiles, but that some drops overflowed to them, as may be seen in Rahab, Ruth, Naaman, the Ninivites. And here again the unfatigablenesse of her Faith presents itself to our view. She follows and cries, and cries and follows, but what? The Solicited is silent, the Disciples grumble, she is not of the Fold, she is a Dog. Who is a Dog? A devout and sanctified Woman. And who calls her Dog? Christ; the Sanctuary of Souls. It's nothing to swim in a warm bath; but to endure the Surges, and tumbling billows of the Sea, that's the man. To believe that GOD is thy GOD, and loves thee as the Apple of his eye, when he calls thee Dog, and grinds thee to powder, that's the Faith. To end this second part: this Woman sucks honey out of gall, and like a good Logician presses him with this Syllogism: The Dog is to have the crumbs of his Master's Table: I am the jews Dog, Therefore. I am to have the crumbs of their table. The Mayor is taken from the law of Nature, the Minor from thine own words: what sayest thou, Lord? answer me: dost thou deny, or distinguish? Neither. He did not answer the Argument; nay, (with reverence be it spoken) he could not answer it: for than he should have denied mercy to the Penitent, and so contradicted himself, which had been an Impotency. This of the EPITASIS. The Catastrophe is contained in the last words of the Text, Then jesus answered and said unto her, O woman! great is thy faith; be it unto thee even as thou wilt. Where our Saviour first commends this Woman, and that with an admiration; O woman! never in my life met I with such an Heathen; thou passest of all that ever I knew; verily I have not found such Faith in Israel. Thou art able by thy knocking, and importunity to make one rise out of his bed, from his children at midnight, to lend thee three loaves. Luke 11. 5. Luke 18. 5. Thou dost enough to compel an unrighteous judge to do thee justice; much more a righteous one to show thee favour. O the bountifulness of GOD! when we have done all we can, Luke 17. 10. we are but unprofitable servants; yet he passeth by all our infirmities, and rewardeth all our good; rewardeth? yea, and applaudeth. Thus the thrifty Servant, that had improved his Master's Talents, Math. 25. 23. hath an Euge for his pains: It is well done, good servant, and faithful. What a singular encouragement is here to well-doing? Ay Caitiffs! ah Slacke-graces! how slothful are we in our Master's business! ah Runagates, like Onesimus; Philem. nay would to GOD we were like Onesimus. But for what extols he this Woman thus? For her Faith. What Faith? That which justified her before God. But here's only a suit for a temporal benefit, what though? That nothing lets, but that by the same Faith that laid hold on salvation, she believed also the recovery of her daughter; Rom. 4. 19 even as Abraham by a justifying faith, was persuaded of a Son in his old age. The whole tenor of the History imports thus much, whether you consider the Object of her Faith, or the Temper of it, or the Strength, or Effects; among which the last is most plain for this purpose: for it shows that by this Faith, she might obtain whatsoever she would; now who doubts, but she would have the forgiveness of her sins, without the which she were more than most miserable. The next way then to be honoured of GOD, is to honour GOD; 1. Sam. 2. and the next way to honour GOD, is Faith, which assures me that Christ hath loved ME, and given Himself for ME; Gal. 2. 20. and with Himself, all things: and all this He doth alone, Rom. 8. 32. Heb. 1. 3. Isaiah 63. 3. treading the Winepress ALONE, without help of Angels, of Men, of Works: for Angels are but servants, Men ever typing, and Works not workers, but marks of our salvation. This Doctrine (as Staupitius well noteth) must needs be sound, and the Religion that maintains it, Pure, and undefiled: for it exalts GOD'S glory above the Heavens, and humbles man to the dust of death. Therefore is Abel commended for his Faith, Enoch for his Faith, Noah for his Faith, Abraham, Isaac, and jacob for their Faith, Moses (the Law giver) for his Faith; Rahab, Gedeon, Barac, Samson, jephta, David, Samuel for their Faith; Heb. 11. all for their Faith, and all in one Chapter. If here it be spitefully objected, that we prate so much of Faith, that we have packed Good-Workes out of the Country; be it answered, that this is nothing but Wood sere, or Cuckow-spit, the froth of rage, with a worm in the midst of it. For we doubt not to affirm, with Luther, Luther in Gal. that The fruit, and profit of one only work, which a Christian doth in faith, and through faith, is to be esteemed more precious than Heaven and Earth. Only we exclude Good works from our justification, for the satisfaction of the law, because therein nothing doth, nor can concur with the Merit of Christ. And this is the very Argument of that excellent Epistle to the Galatians, Gal. 6. 11. 2. 11. (which S. Paul writ with his own hand) and for which he withstood Peter to his face. Luth. in Gal. For as Luther (in an holy zeal, casting out flames of fire) saith; What is Peter? What is Paul? What is an Angel from heaven? What are all other creatures to the Article of justification? A point so perspicuous, and praevalent, that even Bellarmine himself (the Milo that bears the Pope upon his shoulder) is forced to yield to it. His words are these. De Ius●if. lib. 1. In regard of the uncertainty of a Mans own righteousness, and for fear of vainglory, it is the safest way to repose our whole confidence in the ONLY mercy, and goodness of God. Now where we are charged, that the beating upon the point of Faith, hath banished Good-workes; we avouch it to be the special way both to breed and cherish them. In this present Text is a Cluster of Good-workes, far more pleasant to behold, Numb. 13. 24. then that of Grapes, which the two Spies brought on their shoulders, on a bar from the Land of Canaan. Here is finding of Christ, following of Christ, crying cleare-out after Christ: here is Love, here is Zeal, here is Patience, here is Prayer, here is Humility, here is Modesty, here is Sincerity, here is Perseverance, and other sparks of Grace, that lie hidden, under the ashes, which if you stir, will fly aloft, & crackle about your ears. What is the cause of all these Good deeds? Faith. For, can the Fruit be good, till the Tree be good? Can the Tree be good, till the sap be good? Is not Man a Tree with the root upward? Is it not Reason that makes a Man, Faith that makes a Christian? Is not this Paul's method in all his Epistles? Spends he not Eleven Chapters in that to the Romans, in laying the foundation of Faith, before he build on it with exhortation to good life, which he performs but in five chapters? I'll tell thee, proud man, thou that swellest now in the confidence of thy works; when sorrow comes, and the Law strikes up a fearful Alarm against thee, thou shalt be ready to peak aside, & to spy out some balk in an Outhouse, whereon to dispatch thyself. Rom. 5. 1. For, being justified by Faith, we have peace with God; the Accent is upon Faith, upon Christ, without which, without whom alone, we shall never have peace of conscience: but when it is Morning, we shall wish it were Evening; Deut. 28. 67. and when it is Evening, we shall wish it were Morning; when we are in the Country, we shall long to be in the City; and when we are in the City, we shall long to be in the Country: changing the Place, but not changing the Pain; because the forked arrow of GOD'S Vengeance sticks fast in our side. This Orient Pearl, this Woman's Faith, is further magnified by the Greatness. The Dictator of Philosophers said well, Arist. Eth. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fairness consists in Greatness. For a little house (though curious in the Frame) may be counted Pretty, never Sumptuous. Now this Greatness of Faith, implies Degrees: For some are strong, and Invincible, as this Woman, who above Hope, believed under Hope: Rom. 4. 18. Others weak, as the Apostles before CHRIST'S Resurrection. Mark. 9 23. So then we must imitate the good man in Saint Mark, who cried with tears, Lord I believe, help my unbelief. This of the Commendation of the Woman's Faith: now follows the Cheerful Grant of Her Desire; Be it unto thee, even as thou wilt. Do but ask and have; The Devil is gone out of thy Daughter; want'st thou any thing else? Competency? Contentment? Heaven? Take it, take Me and all, and all because thou hast wrestled with Me, Gen. 32. 28. like jacob, and overcome Me. Beloved Brethren! You that by virtue of this Faith, may ask what you will, and obtain what you ask, let me this once be Ye All Representatively, and in your stead beg for You and Me, some precious thing that's worth the craving. It shall not be Pleasure, for that lasts but an inch of time, and what are we the better to play, and skip, like fish in the River jordan, and presently to fall into the Dead Sea? It shall not be Honour, for that is a thing without us, not in our own possession. It shall not be money, for (as Cyprian saith) it makes one sigh at a Feast, and at Night when he sinks into his downbed, Cypr. Vigilat in Pluma, he lies broad waken. These Three wish I not for You, and Me, for they cannot last, nor secure the conscience, nor satisfy the unlimited desire of the soul: But One Thing have I desisired of the Lord, which I will still require, and that is, The fruition of the Comforts that are in CHRIST. This was the Happiness St. Paul aspired to, in the third to the Philippians, the 7 and 8 verses: Philip. 3. 7. 8. (a Text worthy to be written in Golden, nay, in Heavenly Letters.) I have counted (saith he) All Things loss fpr Christ. Quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which All things? That I was not an Infidel: but Circumcised; and that not when I was a Stripling, a Man, an old Man, as were the Proselytes, but the Eighth Day, according to the prescript of the Law; That I was not of an ordinary Tribe, but of BENJAMIN, whence sprang the first King, and which clave to JUDAH, when the Ten Tribes fell away: That I was not lately descended from the Hebrews, but very anciently from the Loins of jacob: That I was not of a mean Place, but a Pharisee, the most famous of Sects, for the opinion of Sanctimony and Learning; That I was not Cold, or Lukewarm, in my Profession, but Walloping, and Running over with heat of Zeal, even to the persecution of the Church: That I was not of a spotted or indifferent Carriage, but of a clear and unsuspected life: All these, these All, and All things else (except my Knowledge and Faith in CHRIST) as the Privilege of mine Apostleship, my inward Virtues, and works of Grace, Have I counted lost for CHRIST. Yea Paul, you Have, but DO you Now? Is not your mind altered? Yea doubtless (I know what I say) I DO count All things loss, and more than that, I Have suffered the loss of All things, and have thrown them Over board, as Wares into the Sea, to lighten myself of Them. Yea, but do you not now repent, as Mariners are wont in the like case, when they come to Shore? Not I, not a whit; Farewell they; I am glad I am rid of Them: For what are they, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but Dross, but Rubbish, but Offal, but Refuse, but Garbage, but DING, in respect of CHRIST. Then more, and more, do I find and perceive, that All things to CHRIST are but vain, and irksome: and that without Him, the most jushious pleasures, and climbing preferments, are but weeping joys, and noble Miseries. O how Honourable is He, Isaiah 9 6. For his Name is Wonderful, Counsellor, the Mighty GOD, the Everlasting Father, the Prince of Peace. O how Victorious is He, and with what a grace doth He triumph! Isaiah. 63. 5. Who is this that comes from Edom, with Red Garments from Bozrah? O how Rich is He, Gen. 17. 1. 2. Cor. 3. for He is Shaddai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All-Sufficient, though being Rich He became Poor for us. O how comfortable is He, Reu. 22. 16. Psal. 45. 8. for He is not a Blasingstaree, nor a Night-Starre, but the Morning Star, and that not clouded, but bright, and resplendent. Cant. 1. 2. O how sweet is He, and how all his Garments smell of Myrrh, Aloes, and Cassia; His name is as an Ointment powered out, therefore the Virgin's love Him. Cant. 5. 10. O how Amiable is He, for He is White, and ruddy, the chiefest of ten thousand; His Head is as fine Gold, his Locks are curled, and black as a Raven. O how loving is He, Cant. 2. 6. for his left hand is under his Spouses head, and his Right hand doth embrace her. O, he hath loved us, (as Bernard noteth) Bern. Sweetly, Wisely, Strongly: Sweetly, for He took upon Him our Nature: Wisely, for He took not on Him the corruption of our Nature: Strongly, for He gave up His Life for our sakes. Cant. 8. 1. 6. 2. 5. O CHRIST, That thou wert as my Brother, that sucked the breasts of my Mother, that I might find thee, and kiss thee. Set me as a Seal on thine heart, and as a Sgnet upon thine Arme. Stay me with Flagons, and comfort me with Apples, for I am sick of love. Let me borrow the words of Ignatius; Igna●. Come Fire, come Gibber, come tearing with wild Beasts, come crashing of my Bones in pieces, come drawing my four Quarters asunder, come grinding my whole Body to powder; nay, come the torments of the Devil, so I may but Win CHRIST, Lord, let me see Thee, that I may die; or rather, let me die, that I may see Thee; yet with humble submission to thy holy Will, lest otherwise I die, and do not see thee. To this our dear, and blessed Saviour, together with the Father, and the Holy Ghost, be all Honour, and Glory, Now and Ever. Amen. FINIS.