THis part of scripture ( beloued in our sauiour Christ ) declareth how our sauiour Christ began to shew some bright beames of his grace vnto the Gentyls . For although the ful time wer not yet come , that he should shew him selfe openly vnto the whole world , yet by this and such like examples he would geue some foretaste of his goodnes , which afterward should be offered vniuersally . Euen as the Sun before it ascende in the Mornyng aboue the vpper face of the earth where we dwell , yet casteth vp some beames of hys lyght , wherby we know that he shal shortly arise : so our sauiour Christ , by stretching forth some fruit of hys grace vnto the heathen would geue good hope of that common mercye , which shortly afterward was exhibited both to the Iewes and the Gentils indefferently . Which thing is both profitable and comfortable for vs that are of the Gentils to consider , that we may know by what meanes & degrees the Gospel which is the power of God to saluation , was brought vnto vs

Ther is also set forth in this Gospel a wonderfull commendation of a most strong & inuincible faith in a woman that was a Cananite , to set forth the great infidelitye & ingratitude of the Iewes , that wer the chosen people of God : that by comparyng them together , we might vnderstand how iustly the Iewes wer depriued of the promised redemption , which so disdainfully reiected it beyng offered , that the Heathen so willingly embraced when they heard of it . Which thing also we may note in the occasion of his departure out of the land of Iewrye into the partes of Tyre & Sidon , which the Euangelist discribeth to be this , in the begining of this chapter . The Scribes & Pharises that came from Ierusalem , picked a quarel against him , because his disciples did eate with vnwashed hands , wherby they transgressed the tradition of the Elders : our sauiour Christ in defence of his disciples , chargeth the Scribes & Pharises which wer so zealous to mayntame their own ceremonies , that they were careles to breake the commaundement of God . And so it commeth to passe alwaies , that they which are most earnest in vpholding & defending traditions & ceremonies inuented by man , are most forgetful in keping the commaundementes of God . But this is the iust iudgement of God against those that inuent a new worship of their own brain : That first they léese their labour , that so séeke to please God : & secondly that they are depriued of al right understanding , because they haue presumed to be wiser then God . And therfore our sauiour Christ confuteth them by the testimonye of Esay , wher God complaineth that the hiprotical people came neare vnto him with Esay . 29. their mouth , & honoured him with their lyps , but their hart was far from him : And , in vaine do they worship me ( sayth God ) whyle they teach doctrines that are the precepts of men . Therfore I wil againe do a meruelous work in this people euen a meruelous worke and a wonder : for the wisedome of their wyse men shal perish , and the vnderstanding of the prudent men shal be hyd . And as the same Prophet threatneth in another place : Their eies shall be blynded that they shall not see , theyr Esay . 8. eares stopped that they shall not heare , their harts made grosse that they shal not vnderstand , least they sée with their eyes , and vnderstand with their hartes and be conuerted , and God should heale them . This got the hye Priests , Scribes & Pharises by multiplying their ceremonies , & namely ablutions and washings , It is true that God in the law commaunded diuers Leuit. 15. Num. 19. ablutions & washings , which did rather testify their vncleanes , than purge away their filthines : but they had added many others , as washing of cups & cruises , dishes & platters , brasen vessels and tables , & often washing of Mark. 7. their hands before they did eate , & especialy if they had come from the market , they myght not eate before they had washed their hands , rant : they were Iewes , she was a Gentile : they were of the blessed séede of Abraham , she was of the curssed race of Canaan : they were of the chosen people of Israel , she was of the excommunicate & castout people of the Cananites : they wer brought vp in the knowledge of God & his lawes , euen from their infancy , she was brought vp in the supersticions of idolatry : they were Doctors & teachers of Gods people , she had but smal knowledge , as one that was an Heathen woman , and therfore might not come into the congregation where Gods people were taught . Yet they reiected Christ when he was offered , she folowed Christ when he departed from her : They were Infidels , she was faithful , and endued with such faith as might be a shame to al the Israelites that began so long before her , & yet wer left so far behind her . For of her it might be said which our sauiour Christ speaketh of the faith of the Centurion : Verely I haue not found such faith in Israel . The Centurion was an Heathen Math. 8. man , a Romane , a man of warre that came to subdue the slauish nation of the Iewes , yet God gaue him so great fayth , that he excelled euen the Israelites them selues . And surely if the circumstances of this poore womans faith be considered , it shal appeare far more excellent then hys . And especially if we behold wyth what bitter temptations her faith was examined and tryed , we shall playnly confesse how far it passed : for her fayth was tried vnto the vttermost . And first wyth great and extreme aduersitie : for her Daughter was miserably tormented wyth a Deuyll .

Good Lord what a temptacion was thys to her that was of the curssed stocke of the Cananites , which Gods people were commaunded vtterly to destroy , & to make no leage or couenant with them : then hauing newly forsaken the religion of her forefathers & people where she lyued , & lately receiued the religion of the Iewes ? What a great temptacion ( I say ) was it to her , that her daughter should be pos sessed with the Deuil ? She might either haue thought that she had made an euil chaunge of her old religion , to be thus welcomed by the Deuil into a new religion : Or els , that God the author of this religion , would not accept her to be one of his worshippers , being a cursed . Cananite , & therfore suffered the deuyl to haue such power ouer her daughter , as that he did wholy possesse her , and miserably torment her . For of al aduersities that can be laid vpon a man or a woman this goeth nerest , to make them think they are out of the fauour of God , to behold that they are geuen ouer as it wer a pray into the Deuils possession . The losse of tion was openly talked of among the Iewes , so the promises of God concernyng Christ their Redéemer were commonly knowen among them , as : That all nations of the world should be blessed in him : That whosoeuer calleth Genes. 12. and , 8. and , 12. vpon the name of the Lord , shal be saued : That he shal deliuer the poore when he crieth , the needy also , and him that hath no helpe : He shal be mercyful to the poore & nedy , & shal Ioel. 2. preserue the soules of the poore : He shall redeeme their soules from deceit & violence , and Psal. 72. deare shall their bloud be in his sight : That he that putteth his trust in him , shall not be confounded . Esay . 28. Upon these and such lyke generall promises of God , contained in the old Testament , her faith was builded & founded so stedfastly , that no storme of temptacion was able to ouerthrow it . Which thing is very necessary for vs to consider , that when our fayth shal be tried & examined , as this womans was , we may know how to wythstand all the assaultes of most gréeuous temptacions , as she did . That the trial of our faith , which is much 1. Pet. 1. more precious then gold that perisheth ( though it be tryed by fire ) myght be found vnto our prayse , honor & glory at the appearing of our Lorde Iesus Christ . Let vs therefore make much of the general promises of God , let vs willingly embrace them , diligently wey them , and dayly remember them : For in them our faith being grounded , it shal stand like a most sure bulwark & inuincible fortres against ani thing that shal assault our euerlasting saluation .

Upon this boldnes & confidence this wretched woman commeth vnto Christ . For thus her fayth concludeth : Seyng all nations of the world shal be blessed in him , the very Cananites are not excluded . For although the Cananites wer once curssed of God aboue al other nations , yet by this blessed séed al cursse should be taken away , seing he is not restrained to one nation more then another , but is the common blessing vnto al nations . And seing he shal heare the poore that cry vnto him , & succour the néedy that hath none other helper , he must heare me also being so poore a creature & helples that crieth vnto him . And for asmuch as whosoeuer putteth his trust in him , shal not be confounded , he cannot refuse my humble request , that repose my whole trust and confidence in him . Therefore she is bold with open mouth to cry out vnto him : O lord thou Sonne of Dauid , haue mercy vpon me .

These words are diligently to be considered : first that through confidence of fayth , although he do not cal vnto her , yet she cryeth after him . And the vehemency of her request is expressed by the word of crying , that she doth not speake vnto him , but with open mouth she cryeth vnto him . For a strong faith sendeth forth earnest requestes , as a foeble faith vttereth cold & formall praiers . And concerning the forme of her peticion , it declareth that her faith was not a conceued fantesy of her own braine , but an assured perswasion out of the word of God . For seing the Messias was promised to be the sonne of Dauid , & that al felicity was promised in the kingdome of Dauid , according to the holy oracles of God , she calleth Christ the sonne of Dauid . For she had learned that God said of Messias , figured in the 2. Sam. 17 person of Salomon , which was the sonne of Dauid : I wyl be his father , and he shall be my 1. Cro. 22. sonne . She had heard the prophecy of Esay , the God promised that out of the old withered Esay . 11. stump of I say the father of Dauid , a rod shuld come forth , & a graffe should grow out of his rootes : the spirit of the Lord shal rest vpon him : the spirit of knowledge & vnderstandyng . &c. And that which Ieremy writeth of the righteous braunch that God would raise vp vnto Dauid , which king should raigne and execute iudgement , whose name should be , The Lord Iere. 23. and. 33. our righteousnes : Upon these or such like places of Scripture her faith was grounded , by which she had learned to cal him the sonne of Dauid . Wherby she declared that she acknowledged him to be the same which was described & set forth in the scriptures , & that she looked to obtain at his hands those things which were promised of him in the scriptures . In which it was promised that he should heare the cry of the poore when thei made their humble Esay . 22. supplication to hym : that he shuld succour the afflicted , who had none to help them : that he Math. 8. Luke . 4. Math. 11. should take vpon him al our infirmities , and beare all our diseases : that he should preach sight to the blynde , lyms to the lame , lyfe to the dead , & deliuerance to al that ar afflicted .

This request of hers therfore , being in the compasse of those thinges which wer promised to be graunted by him , she is bold to call & cry vnto him , saying : O Lord , thou sonne of Dauid , haue mercy vpon me , my daughter is miserably tormented with a diuel . And note that she desireth hym to bee mercyfull vnto her , wher as her sute chiefly concerned her daughter . For not onely the naturall loue of her daughter made her to accompt the miseries of her childe to be her own griefe , but also she acknowledgeth that God in plaging of her daughter , plageth the mother also , & therfore she desireth Christ to haue mercy , pity & compassion of her self , as wel as of her daughter . And further note , that she challengeth nothing by desert , merit , or worthynes , but onely of some comfort of deliueraunce . So thys poore woman no doubt reioyced not a litle , when she heard that Christ was come into those quarters : but when she commeth vnto him , whom she was glad that she had found , she findeth no comfort at al in him , but great discouragement & discomfort , if any thing could discourage a strong & lyuely faith . We sée therfore what a strong temptacion her faith endured .

But it is maruel how she could retain such constancie of faith , when he that is the onely Author and finisher of our faith , euen Iesus Hebr. 12. Christ , disdayneth to speake to her , in whose woord all our hope and trust consisteth . But here we must vnderstand that Christ by this his silence did not reiect her sute , but rather inflamed her with greater feruency to continue the same . For although he suppressed his audible voyce for a tyme , yet in tyme of thys silence he spake vnto her by two most effectuall kindes of speaking ? First , by his general promises contayned in the Scripture , which sounded so lowd continually in the eares of her hart , that by them she was assured the Christ called her vnto him , although by his temporal and particuler silence he séemed to reiect her from hym . Secondly , although he spake no word with his toung , yet by his spirit he spake continually to her soule , setling & sealyng the truth of Gods promises so stedfastly in her hart , that she knew it was vnpossible for her to mysse of hys grace at the length , although for the tyme she séemed to be refused of hym . And so vndoutedly almighty God dealeth often times euen with his best beloued children , when he differreth the answer of their request for a time , so that he seemeth to hold his peace , notwithstanding that he hath promised to answer them when they pray . In which perplexitie they must remember , that how so euer he seemeth to keepe silence by not graunting their request , yet he speaketh to them continually in his promises contained in hys holy word , by which they must be assured that God wyl be mercyfull vnto them , albeit that he withhold his promised help for a season . So Christ at one time speaketh and holdeth his peace , not to extinguish the faith of this Cananite , but rather to enflame her earnest affection in praier , which thing we sée tooke effect in her .

Then if so smal light of knowledge as was possible to be in her , according to the state of the tyme , & her own condition wrought such constancie of fayth : if so litle séede of doctrine brought foorth suche aboundant fruit : what shame is it for vs in so cleare light of the gospel , not to see with the eyes of our faith the vnmoueable & vnchaungeable truth & certainty 1 , Pet. 1. perish before he send his deliuerance . For God can no more forget our delyuerance in due time , then he can deface his own glory .

And touching the meane tyme in which he suffereth vs to be afflicted , that all shall turne to our euerlasting confort , for thereby he trieth our faith , patience , obedience , and other vertues . And the tryall of our fayth , as S. Peter saith , beyng much more precious then golde which is tried in the fire & yet perisheth , shall 1. Pet. 1. be found to our prayse , honour & glory , at the appearing of our Lord Iesus Christ . And lest we should doubt to faint in troubles , we are taught that God is faythful , & wyll not suffer vs to be tempted aboue our strength , but in al 1. Cor. 10. perplexities & most desperate cases wil open a way howe we shall auoide them . For as he sendeth vs affliction and temptation with the one hand , so he wil send vs strength and comfort with the other hand . And this was liuely figured in the wrestlyng of God wyth Iacob : where the Lord by wrestling & striuing wyth Genes. 23. him , seemed to fight with him with one hand , and by geuing him strength not onely to abide temptacions & afflictions , but also to preuaile and to ouercome them , he declared that he did sustayne him with the other hand .

Let vs not therefore be discomforted if God him selfe séeme to wrestle wyth vs , & to fight against vs by sending vs great troubles and temptacions , for hys purpose is in thys most noble combate , both to geue vs strength to ouercome , and also the prayse of the victory , as s. Peter testifieth in the place euen now alledged . Such a noble champion was this simple woman , that by fayth contended euen wyth Christ him selfe , and in the end obtayned the victory . Declaring therby , that altthough she wer a cursed Cananite according to the flesh , yet she was a true Israelite by fayth , whych preuailed euen with God him selfe . Such & so wonderful are the works of God , that when al the glory of our saluation is properly his own , yet he vouchsafeth to geue vs such strength of faith , that therby we are receiued into part of that praise which is due vnto him , but yet so that al the glory redoundeth againe from vs vnto him onely , to whom properly it belongeth .

Wel , hetherto we haue heard that our sauiour Christ refused to speake one woord wyth hys mouth , & yet inwardly he spake by his spirite to her mynde : It followeth now in the text , That his Disciples came vnto him & besought him saying : Send her away , for she crieth after vs . Here his Disciples do not intreate hym to shew her any fauour , but onely to dispatch her either one way or other , because she made such a bawling and crying after them , that they were ashamed to heare her . And herein as in many other thinges reuealed in the history of the Gospell , they take vpon them to be wyser than their Maister . For if he had thought it conuenient , he would haue dispatched her sooner , for he heard her importunate outeries as wel as they , but hée respected another matter , which they could not conceiue . It were best therfore for men to let God alone with hys own affaires , & not to presume to geue him counsel what he hath to doo , but rather to looke what he commaundeth them to do , & therin to occupy their heads & their hands . But such curiosity raigneth in many mens minds , that they had rather take vpon them to teach God how hée should gouerne the world , then submit them selues quietly to obey his commaundements .

But the Papists are here to be pytied , that for lacke of better arguments to proue the inuocation of sayntes , are fayne to abuse this place of the Apostels request , to haue this woman dispatched : But alas with what colour or likelyhood of reason ? For first this woman desireth none of them all to be her spokesman , but crieth vnto the Maister him self : O Lord thou sonne of Dauid , haue mercy vpon me . Secondly , they make no intercession for her , but onely desire that she might be sent away , because she troubled them . But whether she obtained her request or no , al was one to them , so they might be rid of the exclamation & out-cry that she made after them , to cause all the world to wonder at them . Thirdly , Christ graunteth nothing at their request , but rather flatly denieth that he wyl haue any thing to do with her . Fourthly , if she had praied to them , and they made intercession for her , & obtained their desire : yet there is great difference betwene praying to them that are dead , & praying to them that be alyue . And therefore it is maruel what they meane to gather an argument for the inuocation of dead Sayntes out of this place , where neither the woman praieth to the Apostles , nor the Apostels pray for her , nor Christ graunteth any thing at their request , & beside all this , the Apostles wer not dead , but alyue . They should haue smal comfort I trow in this example : yet such for all the world be the rest of their arguments . The virgin Mary praied for the Bridegrome when she sayd , They haue no wyne : If this was a Iohn . 2. request , what was her answer ? woman what haue I to do wyth thee ? But aboue the rest they haue one notable example of the rytch man , that being in the torments of hel , prayed Luke . vnto Abraham . No doubt a worthy example for vs to folow , that of a damned spirit in hel we must learn to make our praiers to saynts in heauen . By such authority the doctrine of Deuils may wel be established : but the children of God are taught an other forme of praier by their heauenlye Schoolemaister . But what remedy found the ritch man by praying to Abraham , that we might be encouraged by his example to pray to Saints ? He made two requests , & neither of them both was graunted . Alas what comfort should any man take by these examples to pray to dead Saintes ? & yet these be the best reasons they haue out of the scripture . Sure it is a pityfull case , that men wyl leaue God , who hath commaunded vs to call vpon him , & promised to heare vs , Psal. 50. to call vpon dead men , to whom we haue no commaundenent , nor example of any godly person to pray , neyther haue they made any promise : neyther if they had made any promise , were they able to performe it .

But let vs leaue the Papistes wyth their woful argumentes , & returne to the Apostels in their request made vnto Christ : Dismisse her ( say they ) for she cryeth after vs . By these words we may easely perceue how importunately she continued her sute , although he held his peace , and answered her not one word : for styl she cried & was nothing discouraged , whereby we sée that this first repulse did so litle deminish her desire , that it kindled it more & more . And so doth God often tymes in suspending & differring the answer & effect of our prayers , prouoke vs most earnestly to pray : both that we may know of whom we haue receyued a benefit , & that we may the more estéeme it when we haue it , & so render worthy thanks to him that is the author of it For such is our malignitie , that if we be preuented with Gods benefites ( as often times we are ) or els obtaine them immediatly vpon our request , we forget that we receiued them of God , & so become vnthankfull for them . Also we do not greatly estéeme those things which we haue not long wanted , nor much desired , wherby , as for smal benefits & not great gifts we render slender thankes to God . Therfore God in great wisdom prolongeth some times the performance of his promised benefits , that men myght acknowledge of whom they obtayn them , worthely esteeme them , thankfully receiue them , and profitably employ them .

But now let vs sée what answer our sauiour Christ maketh to the request of hys Disciples : I am not sent ( sayth he ) but vnto the lost shepe of the house of Israel . An vncomfor table answer doubtles to the poore woman , wherby he pronounceth that he hath no commission of God to do any thing for her , in asmuch as his vocation extended onely to the Israelits , was promised , for vnto them all it was first offered : which because it was of them refused , it was afterwárd made common vnto the Gentiles . For our sauiour Christ acknowledgeth a lytle before hys passion , that he hath other shéepe which wer not of the Iewish fold , whom he must bryng home , that there may be one Iohn . 10. told , as there is but one Pastor . And in that most earnest and harty praier which he made immediatly before his death , wherin he commendeth to God the preseruation of his Disciples , whom hée sent to conuert the whole world , hee prayeth generally for hys whole Church , collected both of the Iewes and the Gentiles , saying : I pray not onely for these , Ioh. 17. but for al them that shall beleuein me through their preaching , that they all may be one , euen as thou father art in me , and I in thee , that they also may bee one in vs , that the world maye know that thou hast sent me . So that the Israelites haue now no priuiledge nor prerogatiue aboue the Gentiles . For in Christ Iesu ther is neither Iew nor Gentile , for Christ is now as common vnto the Gentiles , as before Galat. 3. he was proper vnto the Iewes . Then seyng we be grafted into the body of Israel , this saying is as comfortable to vs , as it was vncomfortable to this poore woman . For Christ can now make no more excuse by his vocation , for we are al the Israel of God , though somtimes we were Gentils , now we are Citizens with the Saintes , & of the houshold of God , though sometime we wer straungers from the commonwealth of Israel , & foreners from the couenants of promise . But this especially is worthy to be considered , that Christ calleth them the lost shéepe vnto whom he was sent : In which saying we haue two thynges to be obserued : first , that we must acknowledge that we are al lost , or els Christ hath nothing to do with vs . We must euery one confes with the Psalmist , that I haue wandred like a lost sheepe , O seeke thou thy seruaunt . They therefore that are proud in opinion of their owne good workes , & thinke to be saued by their deserts , are not for Christ to medle with al : for he is sent but vnto the lost shéepe of the house of Israel , or as he sayd vnto the Pharises : The whole haue no neede of the Phisition , but the sicke . First therfore we must acknowledge that we are altogether cast away , & that we haue no more wyt nor power to returne or saue our selues , then hath a shéepe that is wandring in the wildernes among the Woolues , Beares , & Lyons . Secondly , if we confesse & finde our selues to be such , then are we here comforted , that Christ is properly appointed of God to saue the lost shéepe of the house of Israel , like as he saith in another place : The sonne of man is come to sane that which was lost . And in S. Math. 18. Lukes Gospell , concerning the conuersion of Zacheus : The sonne of man is come to seeke and to saue that which was lost . Therefore it ought to be no discomfort vnto vs to confesse that we are vtterly lost , séeyng therby we are assured that we appertaine vnto Christ , who came of purpose to séeke & to saue that which was lost . O the wonderfull wisedome , power and mercy of God , shewed vs in Christ that euen then when we féele our selues lost , we are found : when we sée our selues destroyed , we are saued : when we heare our selues condemned , we are iustified , onely in beleuyng these wordes : The sonne of man is come , to saue that which was lost . Let vs therefore with inuincible courage of fayth take hold of these general promises of God , and apply them vnto our selues , as this poore woman did , & we shall finde it to bee true which our Sauiour Christ sayth vnto vs : There is nothing impossible Math. 17. Mark. 9. & . 11. vnto hym that beleueth .

Let vs now consider the waight of this temptacion , how heauy it was for the woman to beare this answer : that where as the dyd repose her whole confidence in him , he affirmed that he hath nothyng to do with her , because he was not sent , but vnto the lost shéepe of the house of Israel . Of all other temptacions it is the sorest , when the word of God semeth to be contrary to our hope . As when God commaunded Abraham to kil his sonne Isaac , in whom Gene. 2● . his hope was that the promise should be fulfilled , as God him selfe had said : In Isaac shal Gene. 21. Gene. 17. thy seede be called , and my couenant wil I establish with Isaac . After the same maner it is here with this poore Cananite , for euen by the woord of Christ , in whom she trusted for grace , according to the promises of God concerning him , she is excluded from grace , because she is a Gentile , and none of the lost shéepe of the house of Israel , to whom onely , and not to the Gentiles at that time he was sent to offer grace . What could be said more to discourage her , then to tel her that the promised redemption pertayned not vnto her ? Agayne , who could haue bene chosen out of al the world , to put her so much out of comfort , as Christ him selfe ? For if an Angell or an Archangell had come from heauen , & told her that Christ would not accept her peticion , & bestow his grace vpon her , she might easely haue riected him , because her faith was grounded vpon the woord of God , agaynst which if anye Angell should speake , we may hold him accursed . But when the sonne of God him selfe , euen the promised Messias , in hys own person , and by hys own word , which is the same truth in whych the Oracles of the Prophets were deliuered , when he him selfe refuseth her request , & denieth his grace to her , how can she retain any hope , but that her faith is quite ouer come , & all comfort taken away from her ? And yet so mighty and strong was the fortresse of her faith , that this most bitter assaut preuailed not to ouerthrow it . For as though she had felt no discomfort at al by this his answer , she approcheth nere vn to him , & falling downe before him , she continueth her humble sute , saying : Lord help me .

And here we may sée how much true fayth differeth from proude presumption : yea , we may plainly perceiue that true faith is alway ioyned with great humility . The Papists cal the assured confidence in Gods mercy , by the odious name of presumption , but rather we may iustly cal that proud perswasion that they haue of their own merites and deserts , by the right name of presumption . For who so trusteth most in god , hath least opinion of his own worthynes : as we may plainly sée in this example of the Cananitish woman , who as she had most certayne perswasion & assurance of helpe in the mercy of God , so had she no presumption at al in her own worthines . And that she declareth plainly by her humble submission : Therefore she falleth downe at hys féete , most lowly beseching him to be good vnto her & to succour her . Wherby she testifieth that she requireth nothing of dutye , in respect of her own worthines , but onely of fauour & mercy , in respect of Gods promises . Wo be therfore vnto the papists that cal true humility presumption , & contrari wise pride they terme humility .

But here we may wel doubt how the faith of this woman should be so highly commended , when it séemeth to presume against the word of God , wher as true faith is alway grounded vpon the word of God . And secondly , seing al the promises of God are Yea & Amen in Christ , and be stedfast & established in Christ onely : when she heareth by Christes own mouth , that the promised redemption pertayneth not to her , how can she continue her confidence in him ? I answer , that first her faith was grounded vpon the word of God , which because she knewe most certainlye to bee an vndoubted truth , she wyl not be brought from that by any thing that may séeme contrary vnto it . And what so euer she heareth of Christ , although she do acknowledge it to be true , yet she is perswaded that it is so true , that it taketh not away the truth of Gods former promises . And seing Gods general promises did appertayne to her that did beleue them , she retaineth hope against al hope . And as Abraham beleued that God would rayse vp Isaac from death to lyfe to fulfil his promise , & therfore doubted not to obey the commaundement of God in sacrificing hym : so thys woman doubted not , but God must nedes finde a meane wherby his promises might be verified to her , howsoeuer Christ was not sent but to the lost shéepe of the house of Israel . And therfore as she doth not reason nor dispute agaynst the woord of God , so shee doth styll simply continue her sute , and saith : Lord helpe me . Which importeth as much as if she had sayd : Although thou art not sent to offer thy grace vnto the Gentils , but vnto the Iewes onely , yet in as much as God hath promised , that whosoeuer putteth his trust in thée , shal not be confounded , and I am one of Isay. 28. those that put my trust in thée , thou canst not send me away confounded , and therfore help me . For Gods promise must néedes be true .

Let vs learne here so firmly to hold the general principles of our saluation , that we admyt nothing that may seeme contrary vnto them . For of this we may be assured , that how soeuer any thing may seme contrary vnto them , yet from god procedeth nothing either in word or déede that is contrary vnto them . And as for all the creatures of the world beside , if they should oppose & set them selues against them , they are not able to preuaile . Therfore saint Paule saith with great confidence : I am perswaded Rom. 8. that neyther death nor lyfe , neyther Angels nor principalities , nor powers , nor thinges present , nor thinges to come , neyther heigth nor depth , nor any creature can seperate vs from the loue of God which is in Christ Iesus our Lord. For if God bée on our side , who can be against vs ? or if any be agaynst vs , how can they be able to hurt vs ? But if God him self séeme to be against vs , whom haue we then to comfort vs ? For the iustice of God pronounceth damnation to all that transgres his law . But for asmuch as God of his infinite mercy hath promised saluation to al penitent sinners , he hath found a meane by which both hys iustice is satisfied , & yet no penitent sinner that beleueth his promise shal be damned .

This onely meane is Christ our Sauiour , who by his obedience hath throughly satisfied for all our disobedience and transgression , as many as beleue to haue remission of our syns by hym . Seyng therfore we haue not onely the general promises of God contained in the old Testament , but also the ful execution , performance & establishment of them in Christ : what shame is it for vs , to be found inferiour in faith to his Cananitish woman , which had no more but the first : wherunto neuertheles she cleaned so fast , that by no meanes she would be drawen from them . And surelye euen the very generall promises of God are sufficient that our fayth being builded vpon them , shuld neuer be remoued . For by them God hath so bound him self vnto vs , that by no meanes he can reuoke his promised saluation . And yet for more confirmation , and to take away all scruple of doubt and wauering , as the Apostle saith to the Hebrues , he hath established them with an othe , that by two thinges immutable ( in which it is impossible that God shuld lye ) we might haue consolation & comfort , as many as flee for refuge to take hold of the hope that is propounded and set forth vnto vs .

Therfore the ancker of our fayth hath two most vnchaungeable holdes , namely the promise of God , and the othe of God : In both which it is impossible that God shuld lye . For as it is impossible that God should lye when he simply affirmeth : so is it more impossible ( if there may be degrées in impossibilities ) that God should lye when he swareth . And as it is impossible that God shuld lye or be forsworn : so is it impossible that anye man or woman , which taketh hold of Gods promises by faith , should mysse the performance of them , whatsoeuer séemeth to be lets or impediments vnto them . For ther can be no let or impediment so great , as should be able to compell God to lying or periury , which be as great impossibilities as can be thought of . For if the generall or vniuersall promises of God should not be graunted to any one person that embraceth them by faith , God should be no more true of his word & his othe , which is as impossible as that God should be no more God . For example , seyng God hath sayd : whosoeuer calleth Ioel. 2. vpon the name of the Lord , shall be saued , if I pore wretch embracing this promis of God by fayth , doo call vpon the name of the Lord , whatsoeuer lets or impediments be in the way , it is impossible but that I shall be saued . Therfore if all the Angels in heauen shuld tel me on their own credite , or as it wer by Gods commaundement , that I should be damned , I must hold them all accurssed , rather then to graunt that God should be a lyer or periured person . And for asmuch as Christ hath sayd : who soeuer beleueth and is baptised shall be saued , if I beyng baptised into the name of Christ , repose my whole trust & confidence in him : whatsoeuer can be obiected against me , I must of necessity be saued . For neither the iustice of the law , nor the gyltynes of my syn , nor the accusation of the Deuyl , nor wytnes of myne own conscience , shall be able to condemne me , so long as I depend vpon the promise of God . For there is now no condemnation Rom. 8. to them that are in Christ Iesu . For what soeuer can be obiected out of the word of God , how soeuer contrary at the first sight it may séeme to be , yet it is not in déede directly contrary to these & such lyke generall promises . As these sayinges : They that are in Christ , walke not after the flesh , but after the spirite : Rom. 8. If Christ be in you , the body is dead vnto syn : They that are Christes , haue crucified the flesh Gala. 5. with the lusts and concupiscence therof . It is manifest that these and such lyke places are not to be vnderstood of perfect innocencye frée from all syn , but onely of such innocencye as is but inchoacted and begun in this lyfe , and made perfect in the lyfe to come Therfore if thou feelest in thy selfe with thy faith in God , an hatred of syn , and a desire of righteousnes , which refraineth thée from much wickednes , & styrreth thée vp to some workes of vertue , although there remaine in thée the relickes of syn , yea a lust vnto syn , contrary to the spirit of God , which also breaketh out some tymes into actual syn : yet by the spirit of Christ that dwelleth in thée , thy body is dead vnto synne , thou hast crucified the flesh with the lusts and concupiscences therof , thou walkest in the spirit , & not in the flesh , and therfore according to Gods promis thou shalt be saued through thy fayth : For thy syns and infirmities shall not Rom. 4 be imputed vnto thée , but the righteousnes of Christ shall be imputed to thée by fayth .