that need a rowsing vp The Prophet Dauid in his one and fiftie penitentiall Psalme did often change words it was not to shew his eloquence but to testifie as his great fault so his great faith which he shewed by tossing this way and that or as a sicke man in bed from one side to another Psal 51.1.2.7.9.10 11 12. so Gods children in distresse as they haue faith to beleeue so they change phrase in their complainings otherwaies with Baals Priests though wee put neuer so much wood about the Altar of our prayers no fire from heauen falling vpon them wee may crie loud enough and long enough and haue no answere more then they had 1 King 18.23.26.29 But if we haue faith we will pray with Elijahs Spirit and not coldly by putting wood where no fire will take v. 36 38. For the Spirit if we haue it will by our faith put fire vnto our words make them to smoke into heauen and this is to pray as Elijah did whose sacrifice God kindled from aboue Hence appeareth that they want faith who onely out of custom salute God in their formall prayers where they poure out great Hypocrisie but no prayer in Spirit truth and thus they giue God the time of the day in some cold good morrow who bid him be gone all day after and at night when they should make him the keeper of the house they doe not once speake vnto him in prayer to be neare by driuing away all euils that may hurt in case of his absence from their help and protection Somuch for the manner the matter of the Woman petition followeth out of Matt. 15.22 in the combat it self or the issue v. 28. Saying haue mercie on Mee ô Lord thou Sonne of Dauid THIS is the matter of this Womans petition and now the Combat beginnes betweene Christ and her at the weapon of her Faith In this fight she makes diuers requests and receiues sundrie repulses the repulses were three and in those three she warded off three very sore venies offered against her Faith the shield of proofe against them The requests were either her owne v. 22.25.27 or of the disciples for her v. 23. The first of the requests which was her owne is in the words now read Wherein wee haue the grace she begged and the persons the one for whom and the other from whom The grace she begged was the grace of mercie desiring Christ in mercie to pitie her that could deserue nothing And so she beginnes well and at the right end waighing anchore in a safe road Papists cast it on the sand of their deseruings but she sends all away saue Gods goodnes to his humble hand-maid In all Canaan there was not such an other and how many in Israel yet the whole of her request was mercie and that Christ would shew his mercy to a miserable sinner Doct. from hence the doctrine is that whatsoeuer wee haue or can ask of God is out of mercie So Iacob praying to God to be deliuered from the hand of Esau his bloodie brother prayeth out of his mercie for such a deliuerance confessing in true humilitie that hee deserued no such thing Gen. 32.10 Also the thousands of the Louers of God he is said to respect by shewing his mercie to them and no otherwayes Exod 20 6. Dauid further craueth of God that hee would wash his sin that which he was so sick of in many mercies as it were waters His sinne was great and he knew it and therefore speaks of a thorow washing for it Psal 51.2 Ieremie saith it is the Lords mercie that we are not consumed in our sins Lam. 3.22 still then the finger is vpon mercie Zacharie likewise speaking of that spring of day from heauen Christ the true Light that visited vs saith that the tender mercie of the Father sent him Luc. 1.78 Here vpon the Elect are called Vessels of mercy Rom. 9.23 The Redeemed of the Lord the redeemed by mercy Eph. 1.7 and Paul called to Christ called in mercie 1 Tim. 1.13 our begetting a new is through Gods abundant mercy 1 Pet. 1.3 our life after death the riches of his mercie through sesus Christ our Lord. Rom. 6.23 and so all is out of mercie Reasons The reasons by nature wee are the children of wrath Eph. 2.3 enemies to God Rom. 5.10 our imaginations only euill Gen. 6.5 our wisdom simply death Rom. 8.6 and we to euery good work reprobate Tit. 1.16 This is our naturall state and in this what plea can serue but of mercie also herein what could induce God to do vs good but a minde of mercie Secondly in many things we offend al Iam 3 2. nay in the best that the best do much may bee found amisse as comming from them and is not the pardon of offences a worke of mercie and what but mercie can amend what is amisse and for our good we may say of it all as Iacob of all his wealth God hath had mercie on Me therfor I haue all this Gen. 33.11 and if all bee of grace merit is shut out and mercie must enter which is the first part and all of all our true welfare Ps 32.1.2 145.9 One vse of this is to keep God vp in all wee receiue and haue thas is in all them to maintaine his glorie that wee liue it is his mercie and his mercie that the ground doth not swallow vs nor the heauens ouer vs fall downe vpon vs. We haue not a morsel of bread but by his gift Matth. 6.11 nor garment to put on but what we haue from the wardrobe of his sufficiencie That we are saued it is his mercie and his tender mercie that wee fall not presently into hell And surely whosoeuer vseth any of his good blessings and doth not thus reckon for theÌ„ is a theef of them and so is hee that enters otherwayes then by this dore into them Which would bee remembred of all chiefely of the richer sort of people who are aptest to forget God at their full tables and when their heaps rise And therefore to such I say are your barnes full Gods mercie hath filled them Or haue you much His blessing vpon your basket hath caused that increase it is his entire gift let it not pay tole by taking any praise thereof to your selues If he haue let out his vineyard vnto you giue him of his owne fruits freely Giue to his poore and willingly to charitable deeds If you lay them not out so or onely vpon your owne lusts not his mercie but his iustice hath giuen them if you further not his glorie by them you shall answere for them to the vttermost farthing But your accompt for his loue-tokens will bee farre greater as they be farre better If God haue giuen you his Gospel one of his best gifts and you despise the gift as inferiour to the peeble of weâ—â—th you discredit his wisdom and in one of his best loue-tokens his best good
will and so giue him not the glorie of his owne but for glorie shamefull contempt which reflecteth vpon those who both vilifie the Iewell and the casket that keepes it that is both the Gospell it selfe the able Minister of it Popish arrogance is here in the second place Vse 2. reproued which will hold in no tenure but of merit if a Papist do a good work God must bee beholden to him for it if not altogether yet some way But how was Dauid and other Saints ignorant of this who though they had beene painefull worke-men in the law yet disclaming or not setting any price vpon their best deeds gaue vp all to God the best of all as not worthy to pay any debt or to go in the reckning when God should take vnto him his iudgements Psal 51.1 123.3 143.2 All the strings of their instrument are tuned to mercie when they speak to God against their sinnes or for grace For Dauid is still harping vpon this string and the best of Saints giue themselues lost in the law when the question is of their obligation vnto workes Psal 130.3 in this case their appeale is wholly and altogether to court of chancerie from the common place of deeds Mercie is all their plea and the righteousnes of Christ the robe with which they are couered By it we enter as the wise with our lamps burning Matth. 25.10 without it as the foolish in that order of virgins we may stand long enough and crie loud enough as that this wee haue done and that we haue done get no entrance v. 11.12 For what is all our righteousnesse the best wee can doe but menstruous matter Esa 64.6 and must we say when we haue done the best we can doe that wee are vnprofitable Luc. 17.10 And shall we say that being such we are such as may well merit the wages of eternall life An apologie for late comers to Christ Vse 3. For Satan will obiect against such that the day beeing so sarre gone that short time will be but little time to worke in for the night cometh when no man can worke Ioh. 9 4. To him and to this they may answere that the time which is short is supplied with the mercie of the Lord that is for euer and that they who were hired about the eleuenth houre receiued euerie man a pennie Matth. 20.9 Indeed if none should be faued but they who haue laboured the whole day then none could bee saued that wrought but the third or sixt or ninth or last houre of that day but in the parable of the labourers wee reade the contrarie Matth. 20.8 and here we see that the beginning end of all is set in Gods mercie if it were otherways we might well doubt of our saluation with a Papisticall feare This is spoken for their sakes vpon whom God hath had mercie though later then vpon those whom hee hath called vp more earely to work It is not spoken to incourage the presuming sinner who thinkes that the last sand of time in his houre glasse is time enough to repent and to turne to God and therefore puts off in the course of sinne till his time be out For if that man be saued God shewes a miracle rather then worke of mercie in sauing him The person followeth for whom the Woman craued this mercie at Christs hands Vpon Mee MErcie this Woman craued for herselfe but for her selfe with reference to her daughter whom an vncleane Spirit so vexed And here nature taught her to take her Daughters affliction for her own crosse but her Faith a better teacher had taught her better which was that God striking her Daughter struck at her And indeed somtimes God purposing to punish the Parents beginnes with the children thus hee began at the first borne of Pharao but made an end with the end of Pharao himselfe whom the waters of the red sea couered Doctr. And so wee see that God doth not alwayes directly smite a people but sometimes indirectly and at a second hand in their graine cattell and the fruits of the earth Sometimes in the seruants and children of the house he striketh at the Master and Parents In Ieremies time when God meant to plague the disobedient Iewes he begun the plague in their cattell which he punished with lack of food and drouth of water Ier. 14 4 5 6. Dauid also was punished with the punishment of his people who died by the pestilence to the number of three-score and ten thousand 1 Chr. 21.17 and the Widow of Sareptah God punished with that which indeed was a punishment the death of her Sonne 1 King 17 18. Thus he struck at Pharao but farre off in much losse of cattel and corn Exod. 9.6.21 and then nearer when hee struck at him in the haile that slew all in the field both man and beast v. 25. and nearer yet when he smote a I the first born in his Kingdome with death and so as there was not a house where there was not one dead Exod. 12.29.30 but then he struck home when he drowned Pharaoh himselfe with his chosē Captains al that pursued Israel in the red sea Exod. 15 4 5 Ps 136.15 thus the plagues of Egypt ranne as by a traine from the waters to the fruits from them to the beasts from the beasts to men from common men to the King himselfe Exod. 7. and 9. chapters In Hosea the Lord warned or by a faire warning stirred vp those of Israel that had fallen from the house of Dauid to Ieroboam and from the true seruice of God to the seruice of the Calues when he smote with death the beasts of the field and the foules of heauen Hos 4.3 and here hee summoneth this Woman by the Deuill in her Daughter Thus therefore God giues warning to men by harmes further off and before he strike to the heart and as his lightnings goe before his thunder Apoc. 4.5 so doth his admonition before a cutting off The reasons By this course Reasons the Lord is more righteous and man more inexcusable who therefore cannot say that God stole vpon him without warning giuen or came priuily as behinde his back vpon him in some sudden destruction when by his iudgements vpon others or inflicted otherways he thus openly and as to his face proclaimes what hee will doe Secondly God will vse all meanes to fetch home-a sinner and this is one which is to saue with feare as pulling him out of the fire Iud. 23. so the stubborn and rebellious Sonne was by the law to be stoned to death it was that the punishment might be exemplar and that all Israel might heare feare Deut. 21.18.21 It may be men wil turne vnto the Lord when they see the vengeance that is seeing what is done vnto others Therefore the Lord slow to wrath will not omit any such drawing possibilitie to repentance Ioel. 2.13 14. The vse for admonition Vse
also exhorts a differring people such as wee are to seek the Lord while he may be found Esa 55.6 implying that they may seek and not finde him as when they seek in their day not his or as Esau sought him with late repentance Hebr. 12.17 he was a good man of God who delayed not time but made haste to keep Gods commandements Psal 119.60 In this way wee must runne v 32. saluting none that may stay vs as Christ said to the seuentie in a case of like haste Luc. 10 4. Here no acquaintance must stop our way or vs and we must be feruent in spirit seruing God Rom. 12.11 For they that are hote vpon a thing will not be long in doing it The reasons Reasons we shall not then lose our labour for our work is with the Lord who loueth a cheerefull that is present giuer 2 Cor. 9.7 on the contrarie and when wee come off so heauily what thanks for what we grudgingly for go 1 Cor. 9 17. a readie minde commends the seruice and if there be a willing minde it is accepted 2 Cor. 8.12 Secondly the edge of a good mood is soone turned if it strike not vpon the present occasion our metle is like yron where if we strike not while it is hote what working vpon it and so what working of the minde to God while we let it coole by putting off to do seruice Yet a little sleepe and yeta little slumber and what will bee next but deep securitie and no awaking Pro. 6.10.11 and so not fit to day vnfitter to morrow Besides there are many lets in our selues and stoppes offered by others in our purposes of well-doing The corruption of times the baits of euill fellowship the temptations of Satan the course of this present world lying wholly in wickednes the custome of sinne with the like rubbes to goodnes all these offer to put shakles vpon our feete when wee set them in the way of Gods commandements if then wee giue them the start of the time against vs by the sinne of delay what hope that cuer wee shall bee brought forward to any true purpose of amending our wayes and our doings Ier. 7.3 26.13 3ly occasion which is bald behinde and the seasons of time once lost are not in our power more then a bird which we haue let flie and there is no calling in of time when it is farre out and gone therefore wise men will and Christians must redeem it by doing good while they may Eph. 5.16 Gal. 6.10 He that obserues the wind shall not sow Eccles 11.4 that is he that puts off the seed time for euery chāge of weather or rising of windes shall lose his hope and so shall he and that of a better haruest that obserues the winde of delay in things to be done presently The vse is for the reproofe of those who Vse 1. hauing long heard of Christ haue not for all that taken vp one foot toward him by repentance in a new creature rather who like Antipodes to his saluation goe contrary to him not obseruing any thing that hee hath commanded or his word teacheth To such hee may say as once to the obdurate Iewes yee will not come to Mee that ye may liue Ioh. 5 40. For as the bidden ghests in the Gospel they absent themselues by carnall delayes Luc. 14.18.19 20. or if they come it shall bee when they can finde nothing els to do then rather to catch then to bee caught as if they had lost their right eare with Malcus Luc. 22.50 Their Adders care will not be charmed with any perswasion to obedience Psal 58.4.5 they rather go to see then to heare Matth. 11.8 and if they make any haste they make no good speede Peter and the other Disciple ranne to Christ whom yet they thought to bee dead in the graue Ioh. 20.4 and shall Christians make no haste a signe of no good will to him whom they know to bee aliue in his word and gloriously liuing in heauen but in such matters men straine courtesie their betters shall go before in other matters none shall haue the start of them their betters or equals But Vse 2. must there be no putting off in Gods scruices then our repentance which is a seruice of God must be speedy And here we must follow and do after the counsel that the Angell gaue to Lot it was to flie for his life Gen. 19 17. it concernes vs more for not our bodily life but life of soule and body is that which wee must looke vnto in our flight to repentance where wee must make speede and not put off to get an eiectione firmae against Intruders vpon the Lords inheritance in vs that is against sinne and Satan the strong men that haue so long kept the palace Luc. 11.21 we lose no opportunitie when wee would graft or sow or stock vp and shall wee lose those sweete opportunities of time which God hath giuen into our hands for the stocking vp of sinne and the grafting of good things which after may grow in vs to trees of righteousnes shall wee not sow grace in the spring of youth when the time is but put off to the reape-time of sickenesse before death when time shall bee no more our Sauiour biddes vs to striue to enter while the gate of heauen hath some though a straite passage and is somewhat open though not wide-open Luc. 13.24 and therefore not to tarie till it bee altogether shut vp with these words depart ye workers of iniquitie v. 27. let vs then with a speedy hand graft the word in our hearts sow seeds of grace in our liues and haue the instruments of stocking vp ready that no root of bitternes spring vp to trouble vs. Hebr. 12.15 of ten virgins fiue were called foolish for neglecting time Matth 25.1.10.11 let vs therefore walke circumspectly as wise not as those fooles that knew not their time Eph. 5.15 Coloss 4.5 The occasion of the conference that which was in the Woman her selfe followeth in two things as in what she did and what she said And fell at his feet the woman was a Greeke a Syrophenician c. THis woman being come and hauing entred the presence she deliuered her petition lower than vpon the knee to Christ for she fell at his feet and with a crying tongue besought him to be good to her in her daughter or to shew mercy to two in one Quest But was she an Israelite one brought vp with Moses or taught in the Law that did this Answ It followeth shee was a Greeke a Syrophenician by nation that is as hath beene said a stranger in that regard by Greeke the Euangelist meanes a Barbarian in respect of Israel as Gal. 3.28 not borne in Greece properly taken for she could not be a Syrian and so but in Phenice of Syria and by a common receiued name a Cananite as Matthew writes if shee had beene bred in religion it had not
teacheth Christians to make good vse of all Gods strokes further off or vpon others threatning the like or a heauier hand vpon themselues When God toucheth vs in a beast or some like commoditie for a warning wee must be sensible of it as of some prick giuen vs in our arme or leggo for shall hee strike our beast and wee worse then beasts neuer be moued at it or passe by it as by some idle hand as if not God but fortune had striken it what though wee may spare him and that there are mo in the stable shall God lose the opportunitie that he sets for vs and wee sinne still till a worse thing come vnto vs Ioh. 5.14 The poorer sort are much troubled at euery such crosse in their cattle orgrounds but little I may say for most of them neuer a whit better by the hand and for the richer sort no such accident shal humble them Few of one or other call any sin the more into question for Gods hand vpon them in such warnings further off If the poore man lost a beast the losse doth not worke vpon him to repentance and if a rich man lose one he cares no more for it then if he had lost nothing This Woman made another vse of Gods hand vpon her in her litle child so good Christians should The person from whom this Woman beggeth this mercy followeth O Lord thou sonne of Dauid THE person of whom this woman asked mercie is Christ described here by his two natures of God and Man of God where hee calleth him Lord of man in the next words thou sonne of Dauid and of Dauid in the naturall line as borne of Man and in the regall as eldest now from him in the throne and here we haue two hands of faith vp to heauen the one of faith in Gods power that he is able and the other of like faith in his readinesse that as he is able so hee will not be vnwilling to help her therefore shee calleth him both Lord and the Sonne of Dauid as much as if she had said I know thou art able being Lord of all and I beleeue that thou art willing being the promised seed full of humanitie and tender compassion therefore heare mee and haue mercy And these two concurring in prayer as the two Lyons vnder the throne of Salomon Doctr. 1 1 King 10 19. beare it vp with good assurance which by so good a Precedent teacheth that Christians must vnto prayer bring faith both in the power and good will of the Lord to helpe them The Leper comming to Christ was lame of one of these legges when hee prayed for his clensing he confessed he was able but he could not tell that he would for hee said Lord if thou wilt thou canst make me cleane Matth 8.2 This woman knew hee could and doubted-not but he would therfore in a reference to both Christ saith beleeue and it shall be done unto you Marke 11.24 so much was required of the two blinde men for being asked if they could beleeue they answered that they did Matth. 9.28 And so much is implied in the prayer which we call the Lords prayer where what wee haue prayed for we are enioyned to seale vp with the Amen of faith Matth. 6.9.13 Hence therefore preseruation from perishment and preferment to life is promised to none but that are beleeuers Iohn 3.16 the reasons Reasons Without faith in the power and good will of God when we aske any thing in prayer we denie him to be our father one readie to helpe vs and our Father in in heauen one able so to doe seeing his residence is in heauen and his Maiestie filleth the heauen 1 King 8.27 Psal 15.3 and denying either how can we thinke to be heard Secondly the commandement is that we pray in faith Iam. 1.6 but where is the obedience when wee beleeue not in Gods Power or when we mistrust his will it is necessarie therefore when we come to prayer that we haue faith in both praying for things warantably to be payed for Dan. 9.19 First Vse 1 this maketh against those hereticks who with Arrius denie Christ to bee God for what assurance can they haue in their prayers or boldnesse toward him also and against those who with Cerdon Marcion and Manicheus haue denihim to bee man for how can such or how could these premise to themselues any readinesse 〈◊〉 Christ to heare when they should call wee that beleeue both that is that he was the Sonne for euer and the sonne of Dauid in time that is Man in house with vs or Man in our nature may beare vp with great comfort so long as our life is not against saith and so long as we marre not our prayers with our sinnes Esa 1.15 But are wee bound in the chaine of faith to beleeue when we pray that Christ is both able and willing to deliuer vs in our troubles Vse 2 then if our prayers faile of this helpe when we haue sought it vnder our Christian interest in both termes the fault is our owne because wee haue tied our sinnes vpon the pravers that wee made for Christ would by his goodnesse but wee by our bad liues will not Matth. 23.37 the giuing hand is readie but so is not the hand that should receiue the gift A comfortable inuitation Vse 3 or call to true Christians to ease themselues vpon Christ in all the burdens they beare for his sake and a good conscience if they be laden with these and desirous of him these two in him his abilitie readines to help can not but worke strong affections of desire to come vnto him and being come what followeth but ease and refreshing Matth. 11.28 If then thou findest thy selfe fast laid vp by the Law at the suit of sinne Gal. 3.23 or sold vnder sinne needing a Redeemer Rom. 7.14 Behold him that was made vnder the Law or cast in the Law for the debt of men not onely able to discharge the whole summe but willing to bring thy soule out of prison and thou hast seene him that hath engaged himselfe for thy libertie being one of the few that thirsts for his saluation more than for all riches Gal. 4.4 5. and who is in sinne as a malefactor in prison that would gladly be deliuered Rom. 7.24 But this neuer a whit concerneth those whose sinnes are not a burden but an ease vnto them and not their affliction but their glorie Now further where this woman calleth Christ Lord she calls him so in regard of the great power hee hath equall to his Father Lord in Scripture is taken ciuilly for a name of reuerence also possessiuely for an owner and essentially for one with Iehoua in all these respects Christ may worthily bee called our Lord but here chiefâ—ly he is called Lord as I take it to signifie his absolute dominion in heauen and earth and so wee haue what this woman beleeued concerning his deity
place this woman calleth Christ the sonne of Dauid the former name of Lord implying his deity and the large power hee hath in Heauen and earth Colos 1.16 17. was a light too glorious beating in a mortall eye therefore in these words the Sonne of Dauid or man as Dauid shee hath a lanterne to put it in Psal 113.17 and so Moses face which was so bright and shining that the people durst not come nigh is couered with the veile of flesh Exod. 34.35 Christ so high in Maiestiâ— descendeth taking our nature that we might not feare to come vnto him more than Iosephs brethren to come to their brother after hee had opened himselfe saying he was Ioseph Gen. 45.3.5 By this speech of the woman calling Christ the sonne of Dauid it would seeme that shee spake with perswasion and not out of fancie or of somewhat floting in the head where it may be rightly conceiued that she had either read or heard so much out of the word of Scripture and so held by a good Charter what she spake with the voice of her faith in Christ as much as if she had said as euer thou wast borne of a woman haue mercy vpon two pitisull distressed women the mother her afflicted daughter before she called him Lord or Iesu Lord now sheecalls him the Sonne of Dauid and so hath two strings to her bow by the Sonne of Dauid in the naturall line she meanes the Son or of Marie and of Man in the regall the Sonne of King Dauid next to the crowne of Iudah from whence wee may draw those two propositions or axioms the first Doct. 3 that Christ the Sonne of God was the Sonne of Man the second that hee was man in the best bloud of king of the Iewes for the first it teacheth that Christ was the Sonne of Dauid that is of Marie in the house of Dauid therefore Esa speaking of him by way of prophecie saith to vs a child is borne to vs a Sonne is giuen Esa 9.6 And the Prophet Micah speaking of Christ saith that a woman shall trauell and beare a Sonne and this Sonne was Christ the Sonne of Mary Mic 5.3 Hereupon wee reade of the generation of Iesus Christ Matth. 1.1 made of the seed of Dauid according to the flesh Rom. 1 3. This is that word which was made flesh Iohn 1.14 the substantiall word which was euer with God was God his manner of birth S. Luke hath storied with the circumstances Luke 2.1 4.6 7. S. Paul calleth this that great mysterie of godlinesse 1 Tim. 3.16 and it was great indeed without all controuersie and beyond all example for how wonderfull and great that God should bee manifested in the flesh that hee should bee made of a woman that made al Gal. 4.4 that the humble handmaid should become the Mother of her maker that the antient of dayes should be borne in time that the feeder of all things should sucke the brest and shee haue a Sonne that neuer knew man nay that hee should bee swadled in clouts that swadleth the winds and who is equall to God make himselfe of no reputation Phil. 2.7 that he should be the euerlasting Father Esa 9.6 and yet a yong infant contained in the manger and borne in a stable that filleth heauen and earth with his glorie Luke 2.7 and to bee short flie before kings who is King of kings and casteth contempt vpon Princes Matth. 2.14.22 These and the like particular effects of Christs humanitie manifest Christ to bee Man the reasons First Reasons it was necessarie that hee should bee so for man hauing offended the offence must bee punished in man and so it was requisite that hee should bee of kinne to vs who offended that in our nature that offended he might make the amends and satisfaction Secondly he must be touched with the feeling of our infirmities who would haue compassion of vs sinners Hebr. 4.15 and who can be so kindly touched with them as hee that hath felt them first who Heb. 2.18 will sooner pittic a disease in an other than he who hath had the disease himselfe and himselfe hath felt the infirmitie our diseases but as man Christ could not haue hauing them hee must die of them which but as man hee could not do Heb. 2.9 Thirdly the promises and prophecies of the old Testament must bee performed in the new now Christ was the womans seed which was promised Gen. 3.15 and the virgins Sonne of whom Esay prophecied Esa 7.14 Fourthly God herein prouided for mans great good for what greater than to haue a brother so highly exalted and borne Hebr. 2.11 one who is mercifull Hebr. 2.17 and will not faile to shew kindnesse to his owne house 1. Tim. 5.8 The vse is for the singular comfort of all that are in Christ Iesu for Vse 1. hereof riseth a great a liance betweene God and them being hereby brothers to Christ who is the naturall Sonne of God Heb. 2.11 and what may not one kinde brother expect from another by sinne wee had lost this acquaintance with God Esa 59 2. by him that was made sinne that is an offering for sinne 2 Cor. 5.21 this acquaintance is renued and we brought againe into fanour or brought neere who were farre off by the bloud of Christ who is our peace Eph. 2.13.14 hence Christ is called Shiloh Gen. 49.10 and the Redeemer or kinsman Iob 19.25 Now Shiloh is the skinne that lappeth the insant in the mothers bellie and what can be neerer his flesh assumed is the corner stone of our coupling to God by meanes of it he is that great Immanuell God with vs Esa 7.14 being so and so neere by the vnion of the two natures in Christ of God and man who is not comforted that is in him for being in him wee are members of his flesh of his body and of his bones Ephes 5.30 and will Christ suffer any member of his bodie to be abused or any bone to bee broken and who will not spare his owne flesh If Christ had taken vnto him the nature of the Angels or of the whirlewinde or of a Lyon wee might well haue seared our destruction but being clothed with the condition of an aduocate of a brother and of a pitifull man what cause of feare rather what true matter of boldnesse wee runne from a Lyon and hide from an Angel but who will from a brother Loud winds doe fright vs so doth not the quiet calme of a louing kinsman and of one ioyned to vs so neere in flesh as Christ and we The 2. Vse 2. vse concernes vs in dutie For if Christ drew so neare to vs in our nature we must draw as neare as wee can to him in the diuine nature 2 Pet. 1.4 did he take flesh to come neare to vs we must put off flesh to come neare to him Is he God with vs we must be Men with him Was he made flesh we must endeuour to be
repentance that they may not stand there against vs in the day of his Audit Vse 2 The next vse is for comfort For is Christs word and deede one then what Christ hath promised concerning saluation to beleeuers is as good as in hand on the word of the Gospell therefore wee must relie by faith in all quauerings of times and men here Abraham held fast Rom. 4.17 18. and if wee will walke in the steps of his faith wee must keepe his hold and not let goe for any temptation But some say I could doe so if Christ would speake to me as God did to Abraham but art thou a beleeuer in speaking to beleeuers Iohn 3.16 he speaketh to thee and when God spake to Abraham hee spake to all that should bee of his faith In the person of Abraham hee speakes to vs as Christ exhorting to a spirituall watch saith What I say to you I say to all Mar. 13.37 And therefore let no beleeuer go away as vnspoken vnto when all are called and are they called to send them emptie away no but hungring for him hee will fill them with good things Luke 1.53 Quest But how shall wee know that Answ He hath made promise to all in couenant with him vnder the â—eale of an oath that hee will bee true vnto them Ezech 16.8 Heb 6.17 and ratifie what hee hath said besides hee hath left it written in the Gospell and sealed it in the Sacraments and will he denie his word and hand vnto it The circumstance in the text of S. Marke omitted by S. Matthew followeth Marke 7. VERSE 30. When shee was come to her house c. CHrist doth not wholly and at once heale this woman but keepes some part of her health in his owne hands and it was that the benefit of it might tarry longer in the memorie both of the one and other from whenceâ— gather that God will not giue all his health and good together Doct. The Samaritane did not restore the wounded man before his departure but left something to be done till his comming againe Luke 10.34.35 S. Paul prayed earnestly and often against an old infirmitie which yet was not wholy remoued though much amended and continued with some pricke of remembrance 2 Cor. 12.7 8 9. Iacob also had a worthie victorie yet with a remembrance in his thigh Gen. 32 28.31 Reasons The reasons the first it is for our greater good and Gods greater glorie for our greater good that wee may not commit the sinne of the vnthankefull which is to sleight a benefit when it comes easilie and at once and for Gods greater glorie that hee may haue more and longer thankes Now God will haue vs to profit by his benefits as well as by his corrections which is a benefit with a blessing Secondly the harder wee come by a thing the better wee will regard it and here if health or libertie or comfort come by degrees wee will better respect them than if they should come instantly and at our first prayers and God will not haue any of his good gifts neglected The vse is for instruction Vse 1. diuers waies where first it teacheth that God will haue his goodnesse to tarry long in our memories hereupon the Prophet summons his soule to this dutie praise the Lord O my soule and forget not all his benefits Psal 103.2 He knew that God conferred them to bee remembred Psal 111.4 and that the forgetting of them was the next way to lose them and him that gaue them for he said to Israel that had forgotten and was vnthankfull for so many deliuerances yee haue forsaken mee and serued other Gods therefore I will deliuer you no more Iudg. 10.13 Secondly this teacheth Christians to prouide for the memoriall of Gods louing kindnesse and of the mercies hee hath shewed them So did Samuel when hee pitched that stone of helpâ—e betweene Mizpeh and Shen 1. Sam. 7.12 God had wrought himselfe much in their many deliuerances and he called the name of the place Eben-ezer saying hitherto the Lord hath holpen vs. Dauid kept a day-booke of Gods goodnesse in the like kinde and filled his Register that wee may doe as Samuel and Dauid two excellent leaders did wee must first call Gods benefits to our minde and common with our selues when to doe it wherein Psal 116.12 Secondly we must set a fit price vpon them and thirdly put them ouer to good vse for practise here is the best memâ—ry and they best remember Gods kindenesse that best vâ—e it for the first it was commended to the Church in a Psalme or song where the Lord would haue the Israel of his fauour to draw downe the line of his praise from the fathers to the children and therfore often to speake of his maruellous workes Psal 78.3 4 from the youth of the Church to the age of it this must bee done Psal 129.1 2. For the second Iacob confessing that hee was lesse than any of Gods mercies or than all Gen. 32.10 and Dauid when hee said who and I or what fit subiect for so worthie blessings such as there were spoken of 1. Chro. 29.14 did both of them set a good rate vpon euery mercie that came And for the third which is the good vse and best memoriall of euery blessing it is our thankefulnesse for it as when God giues health after some long sicknesse plenty after some great dearth and peace after warre then to walke humbly in these fauours with him is to praise him for his mercies Lastly this teacheth vs patience when any affliction is long vpon vs for God excerciseth his best children either with suspending his helpes or with helping them but in some sort and by degrees Some breake out if they be not free from all troubles from al at once but Gods chidren hold in knowing that his method in curing of troubles is to remoue them not as is most desired but as is most fitting thus God in pulling his Church out of Babylon left them not without enemies euen in Ierusalem Nehem. 4.1 2 3 4. therefore Gods children must not bee too hastie because they see not their hope where they looke to receiue it but wait vpon God and hope in him Psal 37.7 The second vse is for reproofe of those who will bee their owne loaders in the carriage of their burdens bearing as much Vse 2. and as long as they thinke good or with Iehorams Messenger they will wait vpon God no longer 2 King 6.33 What they aske and all they desire they must presently haue or like little children they waxe pettish and nothing can please them So the Iewes impatient of Gods yoke would needs make the reed of Aegâ—pt their stay Ier. 43.3 4.5 6 7. either God must heare them as they will or they will bee heard where they should not And iâ— God will not answer Saul the deuill shall 1 Sam. 28.6.14 15. Many at this day fall into these pâ—euish fittes if God do not heare them as they would themselues if in some sicknesse they be not made all whole all 's lost and that little which is wanting doth more trouble them than that which is restored doth giue satisfaction we reade of no such repining in this woman though when she came home shee found her daughter laid vpon the bed that is not thorowly well but weakely so The last vse is for consolation Vse 3 In this woman and in many of Gods seruants wee see that God doth not presently and at once take away all that troubles them but at times and at part and therefore if the like befall vs and why may it not wee may say with S. Paul that no temptation hath taken vs but what is common to man 1 Cor. 10.13 and with S. Peter that no strange thing hath hapned to vs .1 Pet. 4.12 for the best of Saints haue troden the way of such sufferings if we haue changes they haue complained of armies or of a great muster of them in their daies Ioh. 10.17 If God cast vs into an ague that might cast vs into hell not suddenly pull vs out of it who may euer hold vs in torments that shall neuer end we are vn reasonably cast downe where rather and contrarily we should bee much comforted that God doth iudge vs in a small ague who might iudge vs in hell If we feele but a little who haue deserued so much how vnthankefull are we if wee cannot reioyce in a light and momentaine change rather let vs raise our spirits euen in long troubles for what are they to the long time of eternitie much more in some reliks of trouble let vs be so minded If one forgiue vs the whole debt of some thousands and put vs to pay but a trifle which we may easily doe would we not willinglie pay that little it is lesse that God puts vs vnto in respect of the least sinne here the deuill may not only for a short time be in vs but in vs round about vs for euer and shall this trouble vs that the Deuill gone out we are laid vpon our beds