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
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
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
confounded Psal 22.4.5 doe we as much and wee shall speed no worse In these slipperie waies patience must leade our feet and hope with patience to set them vpon good ground though Christ be farre off in heauen as Ioseph in Aegypt yet Ioseph is a liue and our Redeemer liueth Gen. 45.28 Iob 19.25 here therefore let vs not either thinke in our heart or say with our tongues as Iacob in his feare Ioseph is not and Beniamin shall not bee Gen. 42.36 for hee that liueth and whom we thinke to be dead to vs will shortly send for vs by his comforts which as the charets sent by Ioseph vnto Iacob wil truly reuiue our spirits Gen. 45.27 Meane while let me speake to the heart of Iacob in a land of distresse Poore soule that art so much cast downe remember that thy Sauiour hath said that the Kingdome of God suffereth violence Matth. 11.12 and that therefore thou must force the gate of heauen by patience in all tribulations and by earnest prayer in the longest delaies of the Almightie Luke 13.24 for prayer auaileth much if it be feruent Iam. 5.16 if we knocke hard patiently it shall be opened vnto vs. They that knocke softly or farre off as at some out dore by any coolings this way must not thinke to bee heard as they who come neerer in the prayer of faith and constantly call vpon â—od in trouble for who is so soone heard knocking at the furthest or outmost doore of the house as hee that knocketh at the hall-doore or Parlour doore where the companies be so what hope to bee let in to God so long as wee draw no neerer but either knock farre off as strangers or giue ouer of waiting any longer Pray we therefore and though wee haue no answer pray wee still for he is faithfull that hath promised and God cannot denie himselfe 2 Tim. 2.13 if he tarry and abstaine from words yet in silence he speaketh to vs by two very effectual Prolocutors Namly his generall promises in the word his spirit in our hearts And this is the victorie of the Saints let vs remember and not forget it so we shall not fall for he that fights against vs with one hand holds vs vp with another and then how can wee but keepe vp The persons follow that entreated for this Woman And his disciples came besought him saying Send her away for she crieth after vs. THE Woman besought Christ for her Daughter Christ answered nothing Now his disciples touched it would seeme with commiseration and not prouoked onely as some write by her clamorous importunities did take vpon them to entreate the Master for her I beliue with the text that her crying tongue much moued them yet I cannot thinke without a text that this was all or that the disciples had no more in them of good nature and pitie then not to regard which way it went with a woman vnder such a condition of miserie as hers was who had the deuill at home in her daughter and therefore where they say send her away I take the meaning to be as much as if they had said Master you heare the womans crie and you see her importunities doe somwhat for her wee beseech you to her comfort and of her daughter terribly vexed of Satan For must Gods children haue a feeling of others miseries and shall wee thinke that they who were so neere to Christ had none In the text it is said they had for it saith they besought their Master or prayed him to bee good vnto her where we haue first their 〈◊〉 it is said they besought him and then the reason for shee crieth after vs. The Papists make this text a text of warrantie for the inuocation of Saints departed but they reckon without a text they make such a reckoning by this text that affords them not a farthing in true worth towards it for neither did the woman bid them to speake for her to Christ neither did he graunt any thing to her at their request nor were they dead Saints but liuing that made request for her and so wee see no warrant here for Popish prayers to dead Saints But where the Disciples liuing make request for this woman in manner as we haue heard Doctr. we learne out of so good an example that it is the dutie of the Saints liuing to helpe one another with their best prayers The Apostle S. Paul for this requireth supplications by all for all men 1 Tim. 2.1 S. Iames in effect requireth as much in this dutie of exchange Iam. 5.14 for hee requireth confession of fault and after the fault confessed prayer to a spirituall healing v. 16. And in obedience to such a dutie Izaak prayed for his wife Gen. 25.21 Moses for the people Exod. 32.11 and Dauid intreating for the congregation prayeth that God would set the strings of that Instrument that they may be tuned euer to songs of praise for his mercies which is meant where hee prayeth for the preparing of their heart vnto God 1 Chr. 29.18 when Peter was kept in prison instant prayer was made of the Church for him Acts 12.5 the conclusion of the eight and twentie Psalme is saue thy people and blesse thine inheritance feede them and set them vp for euer Psal 28.9 also giuing of thanks and prayers for the Churches of Saints was the Apostle S. Pauls daily excercise Eph. 1.16 and these two presidents of the Psalme and of so worthie an Apostle doe conclude all Christians vnder a like dutie of those mutuall offices of praying one for another Reasons the reasons Here in lies our principall bond to the Saints Rom. 12.13 and therefore we that beleeue a Communion with them must either thus discharge it or die in the Churches debt Acts 7.60 Secondly the Saints on earth pray for vs and if wee will hold the ballance euen betweene them and vs wee must doe as much by the iustice of exchange for them or wee greatly wrong them and our selues and here we should remember the old saying which is a true saying that one good turne asketh another Thirdly we must further all that we may one anothers saluation Heb. 3.13 but how better or with better speed than by prayer which will make them with Elisha in all changes to say there are moe with vs than with them 2 King 6.16 Fourthly as we would haue Christs Church to grow with people wee must water it with our daylie prayers for the whole bodie and for euery member Fifthly in the naturall body it is the Apostles comparison one member desires anothers welfare 1 Cor. 12.25 26. and should it be otherwaies in the mysticall of Christ and if so what readier meanes for the true welfare of the whole Church and of euery part than to importune the Lord in our prayers for their prosperitie and peace Psal 122.6 7. Vse 1 The first vse may bee for reproofe of prayerlesse Atheisme in many among vs who yet haue