Syrophaenissa
OR
,
The
Cananitish
Womans
conflicts
:
In
twelue
seuerall
Tractats
discouered
,
Sectio
prima
.
At
Horndon
on
the
hil
,
in
the
countie
of
Essex
.
1598.
Dulcescit
Christus
,
Amarescit
Mundus
R.
W.
printer's or publisher's device
Printed
at
London
by
Valentine
Simmes
,
1601.
To
the
Right
Worshipfull
his
louing
Patron
,
Master
Gabriell
Poyntzs
Esquier
,
health
and
true
happines
in
this
life
,
and
in
the
life
to
come
through
Iesus
Christ
.
WHen
I
call
to
minde
,
(
Right
worshipfull
)
the
temporall
benefits
wherwith
it
hath
pleased
Almightie
GOD
to
blesse
mee
,
by
those
secondarie
meanes
of
my
maintenance
,
which
I
haue
receiued
,
vnder
his
gratious
prouidence
from
you
,
I
can
not
,
but
in
the
humblenes
of
my
soule
acknowledge
with
all
thankfulnes
of
hart
,
his
diuine
goodnes
,
and
I
account
it
also
a
part
of
my
duetie
,
to
discharge
some
kindnes
and
seruice
vnto
you
.
Wherefore
,
in
respect
of
the
many
benefites
reaped
by
your
Wor.
accept
,
I
pray
you
,
this
simple
trauell
,
the
first
fruites
of
my
deuinitie
,
your
Schollers
New-yeeres
gift
,
presenting
his
entire
and
hartie
affection
towardes
you
:
which
at
your
leasure
,
may
it
please
you
to
pervse
,
and
if
you
shall
esteeme
this
worth
the
view
of
the
world
,
hereafter
(
it
may
be
)
I
shall
be
perswaded
to
passe
the
rest
to
the
publike
print
.
The
rather
,
because
of
late
,
I
chaunced
to
light
vpon
a
very
scandalous
report
,
which
an
vnkind
Countryman
of
ours
doth
inflict
vpon
vs
in
that
immodest
Preface
before
the
last
edition
vnto
the
Christian
directorie
.
Wherein
the
Authour
confidently
auerreth
,
that
we
the
Ministers
of
the
Gospell
(
whom
it
pleaseth
his
fatherhood
to
terme
Scismatikes
and
Heretikes
)
can
set
forth
no
Bookes
of
true
deuotion
,
profitable
to
godlie
life
.
And
he
blusheth
not
to
render
a
three
fold
reason
therof
:
the
one
drawne
from
the
testimonie
of
S.
Paul
the
2.
Tim.
the
other
from
S.
Peter
.
2.
Pet.
3.
and
the
third
againe
from
S.
Paul
,
and
so
concludeth
,
that
we
are
all
but
mockers
and
deceiuers
,
when
we
talke
of
Mortification
and
a
quickning
spirit
,
for
saith
he
(
to
vse
his
owne
wordes
)
they
can
not
preach
this
point
of
true
pietie
,
vnlesse
they
should
impugne
the
principall
Articles
of
their
owne
doctrine
.
What
shal
be
done
vnto
thee
O
thou
false
tongue
?
the
Lord
shall
iudge
thee
,
did
I
delight
in
this
defamatorie
kind
of
declayming
I
could
annatomize
some
of
our
Gentlemen
like
Iesuits
,
in
their
priuie
pleasant
prankes
so
conceited
,
as
would
easilie
procure
the
most
mortified
Catholike
of
Rome
to
blush
and
smile
.
Is
it
a
small
matter
,
publikelie
,
and
in
print
,
so
shamefully
to
belie
and
scandalize
an
whole
estate
of
a
Realme
?
but
,
Quid
non
audet
paternitas
vestra
?
sufficeth
vs
we
stand
or
fall
to
our
God
;
&
we
passe
very
litle
to
be
iudged
by
you
,
or
of
mans
iudgement
,
he
that
iudgeth
vs
is
the
Lord
,
who
will
make
the
counsels
of
the
heart
manifest
,
and
then
shall
euery
man
haue
his
praise
of
God
.
But
if
it
had
pleased
his
Fatherhood
to
haue
conferred
with
some
of
his
own
Catholike
brethren
concerning
this
matter
,
they
would
(
no
doubt
)
haue
freelie
confessed
vnto
him
(
as
they
haue
found
the
practise
of
true
Mortification
in
some
of
their
houses
,
where
they
haue
bin
priuate
prisoners
,
though
it
were
not
in
the
wearing
of
the
haire
,
nor
in
voluntarie
scourging
of
themselues
.
Howsoeuer
this
man
pleaseth
him selfe
and
the
brethren
of
his
owne
broode
with
these
forgeries
:
Yet
he
that
commeth
with
any
reuerence
to
the
reading
of
this
Pamphlet
,
shall
confesse
,
that
we
can
preach
and
teach
true
Mortification
.
Alexander
was
esteemed
(
and
that
worthilie
)
a
noble
Prince
,
whilest
he
stood
in
Megabizus
schoole
,
and
said
nothing
,
but
when
he
began
to
talke
idlelie
of
those
things
hee
knew
not
,
the
Schoolmaster
told
him
,
that
euen
his
litle
children
would
laugh
him
to
scorne
.
I
am
loath
to
trouble
your
Worwith
a
number
of
vaine
wordes
,
for
I
perceiue
,
in
many
wordes
there
may
be
many
slips
,
and
so
many
trippes
taken
.
I
commend
this
first
aduenture
of
halfe
my
substance
vnto
the
protection
of
your
fauourable
iudiciall
iudgement
.
And
so
I
commit
you
and
yours
vnto
the
tuition
of
th'
almightie
for
euer
.
Your
Wor.
poore
scholler
R.
W.
To
the
Christian
courteous
Reader
,
increase
of
all
spiritual
blessings
and
temporall
benefits
.
COuntrymen
,
and
my
beloued
,
in
the
bowelles
of
Christ
Iesus
,
these
Chips
(
for
so
they
haue
beene
tearmed
)
of
Diuinitie
,
I
neuer
purposed
should
haue
come
to
the
open
light
and
sight
of
this
worlde
;
but
being
corruptly
taken
(
when
they
were
deliuered
)
from
me
and
then
promised
to
the
Presse
,
I
(
rather
than
they
shoulde
come
foorth
so
maymed
)
was
resolued
(
too
rashly
)
to
peruse
,
and
so
to
publish
them
:
with
what
labour
they
are
wrested
and
wrung
from
me
,
and
with
what
difficultie
now
at
the
last
they
are
authentically
allowed
your
sight
,
I
am
coniured
,
not
to
discouer
:
such
as
they
are
,
I
humbly
commend
to
the
successe
of
Gods
blessing
,
and
your
fauorable
acceptance
.
Onely
this
I
cannot
passe
ouer
,
which
mightily
preuayled
with
me
,
a
Sentence
which
I
then
called
to
minde
I
had
somtime
read
in
Clemens
Alexandrinus
,
If
(
saith
hee
)
the
godly
minded
Christian
may
not
publish
his
holy
writings
,
wherfore
were
Letters
inuented
?
May
the
Epicure
send
abroad
dishonest
things
?
The
Macheuilian
his
Policies
,
and
the
base
Ballet-maker
his
Rithmes
,
and
shall
not
the
simple
learned
(
but
true
hearted
Christian
)
set
foorth
such
things
as
may
for
euer
be
profitable
?
Againe
,
saith
Seneca
in
his
sixt
epistle
,
If
Wisedome
her selfe
were
graunted
vnto
me
,
on
this
condition
,
to
shut
her
vppe
fast
,
and
make
my
priuate
vse
of
her
,
but
neuer
to
publish
her
,
I
woulde
vtterly
refuse
her
,
for
priuate
wisedome
is
but
secret
singularitie
.
Heerewithall
somewhat
animated
,
yet
I
could
not
but
maruel
,
that
in
the
church
of
God
heere
in
England
,
where
there
are
so
many
,
indued
with
such
singular
gifts
and
graces
of
Gods
holy
Spirite
,
there
should
be
too
many
found
,
that
will
not
be
perswaded
to
publish
,
their
most
excellent
and
exquisit
labors
,
to
the
common
benefite
of
others
;
whereas
they
see
,
and
may
marke
,
the
principall
cause
whereby
the
Church
of
Rome
beginnes
to
seem
glorious
at
this
day
,
is
,
for
that
they
that
haue
the
most
plausible
wittes
,
and
pleasing
gifts
amongst
them
,
as
Bellarmine
,
Granatensis
▪
Stella
,
Ferus
and
our
Parsons
,
with
such
others
,
whatsoeuer
they
haue
laboured
in
,
they
haue
published
and
dispersed
abroade
.
But
our
admirable
Diuines
,
hold
it
a
base
indignitie
,
that
their
graue
studies
shoulde
come
to
the
censuring
of
euery
Lay
mans
reading
:
neither
can
I
iustly
blame
them
,
for
what
through
the
swarme
of
Atheists
that
increase
by
the
heate
of
the
Sunne
,
like
Frogges
in
Summer
,
harted
on
too
much
,
by
some
of
too
good
calling
.
And
what
for
the
number
of
priuy
prying
Papistes
,
that
generally
mislike
all
the
Treatises
of
Diuinitie
whatsoeuer
,
that
by
any
of
the
Ministers
of
the
Gospell
are
published
.
And
what
for
the
crowde
of
our
purer
Puritanes
,
that
allowe
of
nothing
,
but
what
they
of
their
owne
brotherhoode
shall
broach
.
And
lastly
,
what
through
our
prating
Protestants
that
neuer
commend
any
Treatise
of
Diuinitie
,
longer
than
they
shall
runningly
reade
it
ouer
,
and
marke
the
mans
methode
and
wit
that
made
it
:
thou
heauenly
Theologie
mayest
be
perchaunce
reuerently
regarded
,
whilest
thou
arte
for
an
houre
,
with
sweet
vtterance
and
graue
gesture
deliuered
:
but
if
euer
thou
com
to
the
publike
Presse
,
thou
shalt
feele
and
finde
thy selfe
too
publickely
oppressed
,
by
the
multitude
of
these
thy
malignant
ennemies
.
Neuerthelesse
,
I
could
wish
from
my
heart
,
that
in
these
diuine
Discourses
,
if
any
things
iustly
mislike
the
Reader
(
as
many
things
may
)
he
woulde
remember
Saint
Paules
counsell
,
to
followe
the
trueth
in
loue
,
considdering
,
as
Saint
Iames
saith
,
In
many
things
we
may
erre
all
of
vs
.
The
God
of
all
trueth
(
I
hope
)
will
so
blesse
these
Labours
in
the
trueth
,
that
whosoeuer
commeth
not
with
a
preiudicate
contemptuous
conceit
,
to
the
reading
of
these
Conclusions
,
hee
shall
,
wyth
the
strength
of
this
small
Cake
,
and
wyth
the
comforte
of
this
colde
water
,
walke
foorth
with
Elias
,
euen
to
Horeb
,
the
Mountaine
of
GOD
:
And
thus
I
leaue
thee
,
committing
these
my
first
fruites
vnto
the
blessing
of
Gods
holy
Spirite
,
who
grant
vs
a
right
vnderstanding
hart
,
wyth
a
charitable
friendly
iudgement
in
all
things
.
R.
Wilmott
.
The
Cananitish
womans
Conflicts
.
Matth.
15.
verse
21.
Then
Iesus
went
thence
,
and
departed
into
the
Borders
of
Tyrus
and
Sydon
.
GOD
(
saith
1.
Corin.
1.
vers.
27.
28.
the
apostle
)
hath
chosen
the
foolishe
things
of
this
world
,
to
confounde
the
Wise
,
the
weake
things
of
the
worlde
,
to
confound
the
mighty
;
and
vile
things
,
which
are
despised
,
hath
God
chosen
,
to
bring
to
naught
,
things
that
are
.
And
this
hath
beene
the
Lords
practise
of
olde
;
for
by
Hushai
hee
2.
Samu.
17.
8
effatuated
the
counsell
of
wise
Ahithophel
:
by
Dauids
weake
meanes
,
he
brought
downe
mightie
Goliah
:
1.
Sam.
17.
●0
.
and
by
despised
Iphtah
,
vile
in
the
eyes
of
his
brethren
,
he
vanquished
Iudg.
11.
33.
the
huge
hoste
of
the
Ammonites
.
But
if
yee
desire
in
one
person
to
see
all
these
three
things
palpably
performed
,
looke
then
into
this
history
,
and
consider
with
me
,
howe
by
this
foolish
,
weak
,
and
despised
woman
,
the
Lord
hath
confounded
,
&
condemned
the
wise
,
the
mighty
,
and
the
scornefull
generation
of
the
Iewes
.
Therefore
(
saieth
Austen
)
this
Austin
ser.
74.
memorable
historie
is
neuer
to
bee
forgotten
;
for
it
serueth
as
a
liuely
mirrour
of
true
godlinesse
:
wherein
an
inuincible
faith
may
be
seene
lincked
to
an
humbled
spirit
:
and
I
haue
obserued
in
the
discourse
of
this
Storie
,
fiue
notable
pointes
for
our
instruction
,
well
woorthy
eternall
remembrance
.
First
,
the
miserable
condition
of
our
naturall
man
,
which
is
such
,
as
is
not
onely
subiect
to
the
possession
of
the
diuell
,
but
also
,
to
his
extreame
torments
,
and
that
euen
in
this
life
.
Secondly
,
with
what
faith
,
feare
,
and
reuerence
,
Iesus
Christ
our
Sauiour
is
to
be
sought
after
,
for
helpe
and
succour
in
this
life
.
Thirdly
,
what
greeuous
temptations
and
domesticall
afflictions
remayne
for
the
elect
of
God
,
sometime
to
be
winnowed
withall
in
this
life
.
Fourthly
,
what
louely
care
,
and
carefull
loue
,
Parents
and
Tutors
ought
to
haue
,
of
the
children
committed
to
their
charge
,
as
also
,
what
a
charitable
minde
euery
Christian
ought
to
beare
towards
his
afflicted
neighbour
.
Fiftly
,
the
triumphant
victorie
,
and
healthfull
rewarde
,
wherewith
our
inuincible
faith
is
crowned
.
These
thinges
so
excellent
,
so
comfortable
,
and
so
worthy
the
learning
.
I
beseech
you
accept
as
friendly
,
as
they
come
from
the
ground
of
a
kinde
heart
vnto
yee
.
The
Euangelist
aimeth
at
these
two
markes
,
and
hitteth
them
both
in
this
discourse
.
The
one
is
a
most
euident
proof
of
the
deitie
in
Christ
Iesus
,
who
with
his
very
woord
casteth
out
vnseene
diuells
,
and
healeth
her
(
without
applying
any
thing
vnto
her
)
whom
he
neuer
beheld
.
The
other
is
,
the
inuincible
faith
of
a
weake
woman
,
greeuously
afflicted
since
her
conuersion
to
the
true
religion
of
God
.
In
these
wordes
(
which
are
vsed
as
an
induction
vnto
this
historie
)
the
holy-ghost
seemeth
orderly
to
obserue
these
three
descriptions
.
First
,
the
Chronographie
or
description
of
the
time
when
this
miracle
was
wrought
:
Secondly
,
the
Topographie
or
description
of
the
place
where
it
was
wrought
.
Thirdly
,
the
Prosopographie
or
description
of
the
person
vpon
whom
it
was
wrought
.
Our
Sauiour
Christ
had
been
in
the
land
of
Gennezaret
,
and
thither
came
the
Scribes
,
Pharises
,
and
Elders
of
Ierusalem
,
with
a
great
multitude
,
vnto
him
,
of
purpose
to
cauell
with
him
,
and
to
catch
him
or
his
Disciples
in
a
snare
.
But
when
he
had
roundly
threatned
them
with
the
iudgements
of
God
,
and
soundly
laid
open
vnto
them
the
naturall
filthinesse
of
their
owne
harts
:
then
saith
the
Euangelist
,
Iesus
went
thence
,
that
is
,
from
Genezaret
(
as
appeareth
)
and
came
into
the
coasts
of
Tire
and
Sidon
.
Thus
may
we
read
that
our
Sauiour
Iesus
Christ
was
twice
forced
to
depart
and
leaue
their
companie
,
amongst
whom
he
was
working
the
will
of
his
father
:
once
was
from
the
Gaderenes
,
and
that
was
because
of
Mark
.
5.
17.
their
Couetousnes
;
for
they
feared
the
loosing
of
their
Swine
.
An
other
was
in
this
place
from
the
learned
of
Ierusalem
,
because
of
the
contempt
&
hardnes
of
their
harts
:
so
that
these
two
things
will
enforce
Christ
Iesus
to
depart
from
our
companie
,
and
to
leaue
our
coasts
.
Couetousnes
&
Contempt
;
the
one
sauoureth
too
much
of
grosse
Idolatrie
,
and
the
other
smelleth
of
prophane
Atheisme
,
Two
things
which
the
Lord
abhorreth
.
Therefore
he
saith
,
for
his
wicked
couetousnes
I
am
angry
with
him
,
I
Esay
57.
17
haue
hid
my selfe
,
&
am
gone
away
.
And
of
the
three
caueats
in
the
gospell
which
our
Sauiour
Christ
hath
Luke
12
,
15.
giuen
vnto
vs
,
this
is
one
,
Take
heed
and
beware
of
Couetousnes
:
for
though
a
man
haue
abundance
,
yet
his
life
(
or
safetie
)
standeth
not
in
his
riches
.
Hereuppon
dooth
the
Authour
Hebr.
13.
5.
of
the
Epistle
to
the
Hebrewes
,
exhort
all
Christians
,
that
their
conuersation
be
without
Couetousnes
,
desiring
them
to
be
content
with
that
they
haue
:
for
(
saith
he
)
the
Lord
hath
said
,
Non
deseram
,
neque
destituam
,
I
will
not
faile
thee
,
nor
forsake
thee
.
The
Lion
(
they
say
)
cannot
endure
the
sauour
of
an
hogge
,
but
whether
it
be
so
or
no
,
this
I
am
sure
of
,
The
victorious
Lion
of
the
tribe
of
Iuda
cannot
abide
the
smell
of
Couetousnes
.
The
other
thing
that
driues
Christ
Iesus
our
Sauiour
out
of
our
companie
and
Countrie
,
is
contempt
&
hardnes
of
heart
,
which
is
alwaies
the
fore-runner
of
confusion
.
And
of
all
kind
of
people
,
there
are
none
so
much
taxed
with
this
fault
,
as
Pharises
,
Lawyers
and
Hypocrites
,
of
whom
the
holy
ghost
saith
,
They
despised
the
counsel
of
God
against
Luk.
7.
30.
them selues
.
But
to
meet
with
the
contemptuous
despisers
,
the
Lord
enacted
a
very
good
statute
,
&
that
is
this
:
He
that
blasphemeth
the
Lord
,
or
speaketh
presumptuously
,
or
contemptuously
Numb.
15.
31
of
his
holy
word
,
whether
he
be
borne
in
the
land
,
or
a
stranger
,
he
shall
die
the
death
.
The
reason
is
added
,
because
he
despised
the
word
of
the
Lord
:
Therefore
doth
the
Apostle
S.
Paul
exhort
the
Thessalonians
,
neither
to
despise
prophecying
,
1.
Thess.
4.
8.
nor
the
Prophet
:
for
(
saith
he
)
he
that
despiseth
these
things
,
despiseth
not
man
,
but
God
:
and
in
this
respect
our
Sauior
Christ
warranteth
the
departure
of
his
Disciples
Math.
10.
14
from
that
place
,
and
from
that
people
,
which
neither
reuerently
receiue
them
,
nor
regard
their
words
;
protesting
,
it
shall
be
easier
for
the
land
of
Sodom
and
Gomorra
in
the
day
of
iudgement
,
then
for
that
place
,
and
people
.
Thus
you
see
what
driueth
Christ
Iesus
our
Lord
out
of
our
companie
&
coasts
:
and
ye
know
,
when
the
Prince
remoueth
,
all
the
honour
of
the
court
departeth
with
him
:
So
,
when
our
Sauiour
Christ
departeth
from
vs
,
all
his
graces
and
heauenly
blessings
take
their
fare-well
of
vs
:
for
when
the
Lord
departeth
from
Saul
,
by
and
by
an
euill
spirit
1.
Samu.
16.
14.
possesseth
&
vexeth
him
:
As
when
the
Sun
is
fallen
from
our
Horizon
,
darknes
couereth
the
face
of
the
whole
earth
.
Our
conclusion
is
,
let
vs
detest
Couetousnes
,
and
beware
of
contempt
,
for
where
these
two
infectious
plagues
are
nourished
,
our
Lord
Iesus
Christ
cannot
abide
to
stay
within
their
noysome
sauours
.
Now
followeth
the
second
description
of
the
place
wherunto
our
Lord
Iesus
went
;
He
departed
into
the
coasts
of
Tirus
and
Sidon
.
These
two
Cities
were
great
sea
townes
,
or
markets
of
exchange
,
mightilie
frequented
,
rich
and
populous
,
yea
,
and
famous
to
the
verie
dayes
of
S.
Ierome
;
they
were
scituated
in
the
region
of
Phoenitia
,
bordering
vpon
the
vttermost
parts
of
Palestine
,
determining
Iosua
19.
28.
29.
the
boundes
of
the
try
be
of
Ashur
,
southward
.
Into
these
coasts
,
that
is
,
into
the
borders
or
suburbes
of
these
cities
came
Christ
Iesus
at
this
time
.
But
it
may
be
asked
wherfore
our
Sauiour
should
goe
to
this
place
:
Obiectio
whereas
he
had
heretofore
charged
his
Disciples
,
not
to
go
into
the
way
Matth.
10.
5
of
the
Gentiles
,
neither
to
enter
into
the
Citie
of
the
Samaritans
.
It
may
be
answered
,
First
it
was
Responsio
not
a
fit
season
for
them
as
yet
to
vndertake
so
great
a
labour
;
but
vnto
him
,
now
was
the
hower
and
fulnes
of
the
season
come
to
do
his
fathers
will
:
for
now
,
when
he
saw
this
region
began
to
be
white
vnto
the
Iohn
4.
35.
haruest
,
therfore
was
the
sickle
to
be
thrust
in
.
Againe
,
he
would
not
haue
them
to
go
into
the
way
of
the
Gentiles
,
to
preach
,
or
to
bring
vnto
them
,
the
glad
tydings
of
the
Gospell
:
Neither
doth
he
come
hither
at
this
time
,
to
that
purpose
,
but
as
Saint
Marke
hath
it
,
he
came
to
be
alone
,
Mark
.
7.
24.
neither
would
he
that
any
man
should
haue
knowen
of
his
comming
.
But
there
are
two
speciall
reasons
to
be
giuen
which
moued
our
Sauiour
to
go
to
this
place
:
The
one
is
(
saith
S.
Chrysost.
)
Palam
&
aperta
.
The
other
is
secreta
&
incognita
.
The
one
is
plainely
to
be
gathered
,
which
was
to
refresh
,
and
ease
himselfe
after
his
wearisome
labors
amongst
the
Iewes
;
for
this
cause
he
entred
into
a
priuate
house
in
the
Suburbs
,
to
be
obscure
for
a
season
,
in
a
place
where
he
was
not
knowen
;
prefiguring
thereby
,
in
a
mysterie
,
the
ruinous
fall
of
the
synagog
,
and
the
beautifull
erection
of
the
church
of
God
amongst
the
Gentiles
.
But
if
this
weake
body
wherewith
our
sauior
Christ
was
clothed
,
had
neede
of
the
refreshing
of
his
tyred
members
,
what
vnnaturall
men
are
they
,
that
will
not
alowe
to
his
ministers
,
(
men
of
as
weak
constitution
as
our
sauiour
Christ
was
)
their
christian
recreation
?
The
Apostle
saint
Paule
,
as
hee
chargeth
vs
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
labourers
,
so
also
he
woulde
haue
vs
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
louers
of
our
labours
:
but
he
that
is
tired
like
an
horse
in
the
mill
,
or
an
oxe
in
the
plough
,
cannot
long
loue
his
labours
,
and
then
woe
be
to
him
that
dooth
the
worke
of
the
Lorde
Ierem.
48.
vers.
10.
negligently
.
Our
conclusion
is
:
It
is
both
godly
and
lawfull
for
the
minister
of
the
Gospell
,
when
hee
feeleth
himselfe
weary
in
his
holy
labours
,
to
refresh
himselfe
with
some
christian
recreation
,
so
it
be
doone
(
according
to
our
Sauiours
example
in
this
place
)
discreetely
.
The
other
reason
which
moued
our
Sauiour
,
at
that
time
,
to
come
to
these
coasts
,
was
vnknowen
to
the
world
,
but
well
knowne
to
him
,
before
whom
the
extreame
minute
of
the
last
houre
is
present
,
and
that
was
to
bring
to
light
to
the
publike
view
of
the
whole
worlde
,
the
wonderfull
faith
that
was
in
this
weake
woman
,
so
rudely
,
so
idolatrously
,
and
so
ignorantly
brought
vp
:
and
yet
nowe
in
the
first
fruites
of
her
knowledge
,
so
vehemently
,
so
religiously
,
and
so
learnedly
conflicting
with
Christ
Iesus
.
Wherefore
,
as
Elias
had
a
hartier
welcome
of
the
poore
widdow
of
Zareptah
then
of
1.
Reg.
17.
Ahab
,
and
all
his
counsellors
:
so
are
the
mercies
of
our
sauior
Christ
,
more
magnified
by
this
miserable
woman
,
than
by
all
the
Rabbies
of
the
Iews
:
for
such
is
the
blessed
virgines
Luk.
1.
53.
song
.
He
hath
filled
the
hungry
with
good
things
,
and
the
rich
he
hath
sent
emptie
away
.
But
let
vs
therein
considder
the
wonderful
secret
of
Gods
wisedom
,
whilest
our
Lord
Iesus
Christ
walked
openly
in
the
land
of
Iewrie
amongest
the
peculiar
people
,
vnto
whome
hee
was
specially
sent
,
alluring
all
men
vnto
him
;
hee
findeth
but
few
that
regarde
his
proffered
grace
:
but
so
soone
as
hee
steppes
out
of
Iewry
towarde
the
Gentiles
,
desiring
not
to
be
knowen
,
behold
how
quickely
he
is
found
out
,
and
his
louing
kindenesse
most
thankefully
receiued
.
So
falleth
it
foorth
with
vs
euen
in
these
dayes
,
marke
yee
not
howe
the
sweete
secrets
of
Gods
word
are
hidne
from
the
wise
Math.
11.
25.
et
ver.
5.
and
prudent
of
this
worlde
?
And
are
reuealed
vnto
babes
and
sucklings
,
and
the
poore
,
very
ioyfully
and
greedily
receiue
the
gladde
tidings
of
the
Gospell
,
such
is
the
diuine
wisedome
,
pleasure
,
and
will
of
our
heauenly
Father
;
to
him
bee
glorie
,
Amen
.
¶
Haec
rerum
capita
in
hoc
Tractatu
,
vt
in
reliquis
,
in
longiorem
orationem
dilata
,
&
auditoribus
applicata
fuêre
,
quae
nunc
de
industria
solummodo
capitulata
&
abbreuiata
sunt
.
Tractatus
secundus
Verse
22.
And
behold
,
a
woman
,
a
Canaanite
,
came
out
of
the
same
coastes
,
and
cryed
,
saying
:
WE
are
now
come
to
the
third
description
of
the
person
,
vppon
whome
,
or
for
whose
sake
this
same
miracle
was
wrought
.
In
the
which
description
,
wee
haue
orderly
these
foure
poyntes
to
be
examined
:
First
,
that
the
Euangelist
sayeth
,
she
was
a
Woman
.
Secondly
,
a
Cananite
,
or
a
Cananitish
woman
.
Thirdly
,
shee
came
,
out
of
the
same
coasts
.
Fourthly
,
she
cryed
,
saying
,
&c.
But
first
,
in
that
the
Holy-ghost
vseth
this
watchwoorde
Beholde
:
which
is
a
word
of
admiration
and
attention
.
Wheresoeuer
you
meete
with
it
throgh
the
whole
Scriptures
of
God
,
noting
some
rare
and
wonderfull
matter
,
well
worthy
the
obseruation
which
insueth
,
as
in
that
where
the
Prophet
sayth
,
Behold
,
Esay
7.
14
a
Virgin
shall
conceiue
and
bring
forth
her
sonne
.
And
againe
,
that
which
Saint
Iohn
Baptist
saith
,
Behold
the
Iohn
1.
2●
Lamb
of
God
that
taketh
away
the
sins
of
the
world
,
&c.
in
the
rest
.
Here
then
our
Euangelist
meaning
to
set
downe
a
maruellous
matter
,
&
to
deliuer
a
wondrous
thing
,
he
saith
,
Beholde
.
Let
vs
then
,
as
we
are
warned
by
this
watchword
,
lift
vp
the
eyes
of
our
minde
,
marke
,
consider
,
and
beholde
this
woman
.
A
woman
,
not
such
a
one
as
was
Sarah
,
who
laughed
at
the
promises
of
God
in
the
incredulitie
Genes.
18.
12
of
her
heart
:
but
such
a
one
as
hoped
beyond
all
hope
;
and
beleeued
,
contrary
to
the
reason
of
beleefe
.
A
woman
,
not
such
a
one
as
was
Iobs
wife
,
who
when
she
sawe
Iob
2.
9.
her
husband
punished
of
the
Lord
(
she
that
should
haue
bin
his
comforter
)
beginnes
to
be
his
confounder
,
giuing
him
counsell
,
to
cursse
God
,
and
die
.
But
such
a
one
,
as
seeing
her
daughter
tormented
of
the
Diuell
,
runneth
to
GOD
for
helpe
,
and
with
her
importunate
prayers
neuer
leaues
him
,
vntil
she
was
released
and
eased
.
A
woman
,
whereby
we
are
giuen
to
learne
,
the
things
,
which
by
nature
are
very
weake
,
God
vseth
(
by
grace
)
to
make
strong
.
For
Iacob
,
Genes.
32.
28
though
hee
halt
in
his
thigh
,
yet
is
hee
made
the
Israel
of
God
:
and
it
is
most
true
which
the
Apostle
testifieth
of
the
Saints
of
God
in
elder
time
,
who
of
weake
became
Heb.
11.
34
very
strong
.
And
Saint
Paule
had
the
experience
thereof
,
hee
spake
therfore
that
he
had
proued
,
where
he
saith
,
When
I
am
weake
,
then
am
2.
Cor.
10.
12
I
strong
.
Truly
therfore
and
sweetly
singeth
Anna
in
her
heauenly
1.
Sam.
2
song
;
the
weake
haue
girded
themselues
with
strength
,
as
in
little
Dauid
,
weake
Iudeth
,
and
lame
Mephibosheth
may
be
seene
.
Our
conclusion
is
with
the
apostle
,
Gods
strength
is
made
perfect
2.
Cor.
12.
9
in
our
weakenesse
.
Lette
vs
learne
then
(
wee
that
are
strong
in
faith
)
to
support
them
that
are
yet
weak
,
that
they
may
gather
strength
in
the
Lord
Iesus
.
[
A
Canaanite
]
The
second
Marke
7.
26
point
to
be
obserued
in
the
description
of
this
person
,
S.
Marke
calleth
her
a
Greeke
,
which
was
a
common
name
applied
to
all
the
Gentiles
,
she
is
said
also
to
be
a
Syrophenissian
by
nation
,
which
was
the
place
of
her
dwelling
.
Chananea
is
by
interpretation
commutata
,
and
truely
euery
soule
that
seeketh
for
help
and
succour
of
our
Lord
Iesus
,
must
be
(
with
this
good
woman
)
one
changed
,
altered
,
and
metamorphosed
,
turned
from
euill
to
good
,
from
vice
to
vertue
,
from
prophanenes
to
holines
,
a
right
Canaanite
.
Also
some
of
the
Fathers
haue
interpreted
Syrophenissa
,
to
signifie
profunde
conuersa
,
deepelie
,
soundly
,
&
one
sincerely
conuerted
.
In
this
Syrophenissian
we
haue
then
a
notable
example
of
a
true
repentant
sinner
syncerely
conuerted
.
And
by
both
these
brands
set
vpon
her
,
we
find
she
descended
of
the
posteritie
of
Cham
,
the
father
of
Genes.
9.
25
Canaan
cursed
by
the
Prophet
:
Whereby
we
gather
,
that
which
by
nature
is
cursed
,
by
faith
may
be
made
blessed
,
sanctified
,
and
saued
.
For
though
the
waters
of
Marah
Exod.
15.
25.
were
by
nature
bitter
,
yet
through
Moses
prayers
by
grace
from
aboue
they
became
sweet
and
healthfull
.
By
this
was
Rahab
the
common
harlot
of
Iericho
sanctified
and
saued
.
Ioshua
6.
22
And
through
this
our
Sauior
Christ
saith
,
that
many
lewd
Publicans
and
vile
sinners
shall
enter
into
Math.
21.
32.
the
kingdome
of
God
.
The
Apostle
saith
,
we
are
all
by
nature
the
children
of
wrath
,
as
well
as
others
:
Ephes.
2
but
by
faith
in
Christ
Iesus
our
Lord
,
we
are
seasoned
and
sweetned
with
the
sauour
of
eternall
life
.
[
Came
out
of
the
same
coasts
.
]
This
is
the
third
point
to
be
obserued
in
this
description
.
Wherein
we
are
giuen
,
First
,
to
learne
that
God
hath
his
elect
some
times
amongst
the
reprobates
in
Tire
and
Sidon
:
for
Reuel.
2.
13
the
Lord
saith
to
his
Church
of
Pergamus
,
that
she
dwelleth
euen
where
Sathans
throne
is
.
As
the
Arke
of
God
was
sometime
in
the
temple
of
Dagon
:
for
good
wheat
growes
in
1.
Sam.
5
the
middest
of
tares
,
and
sometime
sweet
roses
spring
&
sprout
vp
from
a
bank
of
stinging
and
stincking
nettles
.
Did
not
righteous
Lot
dwel
in
Sodom
,
the
sinke
of
sinne
,
Ioseph
in
Egypt
,
and
Daniel
in
Babylon
?
but
to
touch
pitch
and
not
to
be
defiled
with
all
,
to
liue
in
the
midst
of
a
naughtie
and
crooked
nation
,
and
to
shine
amongst
them
as
brightsome
lights
,
Hic
labor
,
hoc
opus
,
this
is
praise
worthy
:
for
a
Monke
to
liue
vertuous
in
a
wildernesse
,
or
an
Anchorist
holie
,
locked
vp
in
a
stone
wall
,
is
not
worth
the
wonder
.
Secondly
,
we
are
giuen
to
learne
out
of
these
words
,
that
they
that
will
meete
with
our
Sauiour
Christ
to
their
health
and
saluation
,
must
come
out
of
their
owne
coasts
,
they
must
leaue
their
old
consort
and
company
.
Abraham
was
commaunded
Genes.
12.
1
to
come
out
of
his
countrie
,
and
from
his
kinred
,
and
from
his
fathers
house
,
to
go
into
the
land
which
the
Lord
should
giue
him
.
And
Moses
must
come
out
of
Egypt
Exod.
2.
1.
before
he
come
vnto
the
mountain
of
God
.
Lot
(
as
loath
as
he
is
)
must
leaue
Genes.
19.
marke
5.
2
Sodom
,
if
he
will
be
saued
:
and
the
mad
man
possessed
of
the
diuells
must
come
out
of
the
graues
before
he
meeteth
with
Christ
Iesus
.
Let
vs
also
labour
to
come
out
of
our selues
,
to
leaue
our
old
dwellings
in
sinne
,
to
forsake
our
naturall
inclinations
,
to
flie
from
our
owne
desires
(
to
whom
we
are
so
neere
allied
)
that
we
may
meete
with
Iesus
our
true
Sauiour
.
Phisitions
vse
three
speciall
reasons
to
perswade
a
sick
man
,
for
the
recouery
of
his
health
to
remooue
his
dwelling
.
The
first
is
,
the
grossnes
of
the
aire
:
but
I
assure
you
there
is
no
aire
so
contagious
to
the
bodie
,
as
sinne
is
infectious
to
the
soule
.
The
second
is
,
the
incommodious
scituation
of
the
place
,
or
house
:
but
there
is
no
earthlie
mansion
,
which
standeth
so
dangerous
,
as
that
soule
that
liues
in
sinne
.
The
third
is
,
the
vnkind
neighbourhood
about
him
:
but
what
neighbours
may
be
so
barbarous
to
the
bodie
,
as
the
diuell
the
enuious
man
is
to
the
soule
?
Our
conclusion
is
:
for
the
recouerie
of
thy
daughter
:
that
is
of
thy
soules
health
(
allegoricallie
)
come
out
of
these
coasts
,
to
meete
with
Christ
Iesus
.
Thirdly
,
we
are
giuen
to
learne
out
of
these
wordes
,
that
there
are
three
degrees
,
or
three
profitable
progresses
,
to
be
made
by
them
that
haue
truelie
repented
them
of
their
sinnes
,
and
are
conuerted
vnto
our
Lord
Iesus
.
The
first
is
,
with
this
good
woman
to
come
out
.
The
second
is
,
from
her
owne
coastes
.
The
third
is
,
to
crie
out
.
The
first
is
,
the
state
of
them
which
begin
to
repent
.
The
second
is
,
the
state
of
them
that
haue
repented
.
The
third
is
,
the
state
of
them
which
are
still
in
the
practize
of
repentance
,
which
because
it
is
the
perpetuall
exercise
of
a
Christian
mans
life
,
let
vs
looke
a
little
better
into
it
.
[
And
cried
saying
,
]
Here
in
the
first
place
we
are
giuen
to
vnderstand
that
this
Canaanitish
woman
had
an
excellent
faith
and
confidence
in
our
Lord
Iesus
:
for
otherwise
(
as
the
Apostle
saith
)
how
can
Rom.
10.
14.
they
call
vpon
him
in
whom
they
haue
not
belieued
?
and
how
can
they
belieue
in
him
of
whom
they
haue
not
heard
?
Doubtles
therfore
this
good
woman
had
grounded
her
faith
vpon
the
generall
promises
of
God
granted
vnto
the
whole
world
in
the
promised
redeemer
;
as
this
:
All
nations
in
the
world
shall
be
blessed
in
him
.
And
againe
,
he
shal
deliuer
the
poore
when
he
crieth
,
the
needie
also
and
him
that
hath
no
helper
.
And
againe
,
he
that
putteth
●enes
.
12.
3.
his
trust
in
him
shall
neuer
be
Psal.
72.
12
confounded
.
These
promises
had
Esay
28.
she
heard
of
,
which
she
knew
did
specially
belong
vnto
the
Messiah
,
and
thus
she
applied
them
to
her selfe
.
If
all
the
nations
of
the
earth
shall
be
blessed
in
him
,
then
are
not
we
Cananits
excluded
from
this
blessing
.
And
if
he
shall
heare
the
poore
that
crie
vnto
him
,
then
will
he
heare
me
so
poore
and
helplesse
a
creature
as
I
am
.
And
forasmuch
as
whosoeuer
putteth
his
trust
in
him
shall
not
be
confounded
,
then
shall
not
I
be
disappointed
of
my
hope
:
for
I
haue
reposed
my
whole
confidence
in
him
.
Our
conclusion
is
,
that
we
thus
learne
to
edifie
,
and
build
vp
our
most
holy
faith
,
that
she
being
founded
and
grounded
vpon
this
rocke
,
may
be
able
to
stand
fast
,
and
endure
all
the
tempestuous
stormes
of
1.
Pet.
1.
7.
temptation
,
that
the
triall
of
our
faith
,
which
is
much
more
precious
then
gold
,
may
be
found
vnto
our
praise
,
honour
,
and
glorie
,
at
the
appearing
of
our
Lord
Iesus
.
The
second
thing
giuen
vs
to
learne
,
is
,
the
vehemencie
of
her
speech
,
expressed
by
this
word
(
cryed
)
for
a
strong
faith
sendeth
forth
earnest
requests
,
as
a
feeble
faith
maketh
faint
praiers
,
for
great
miseries
and
perplexities
will
force
forth
great
out
cries
.
Hence
was
it
that
Moses
,
when
he
(
with
the
people
of
Exod.
14.
15.
Israell
)
was
driuen
to
such
an
exigent
at
the
red
Sea
,
hauing
the
mountaines
on
each
side
of
them
,
their
enemies
behind
them
,
and
the
deep
before
them
ready
to
swallow
them
vp
:
the
Lord
asketh
him
wherefore
he
doth
so
crie
vnto
him
.
Euen
so
good
Hannah
,
a
woman
1.
Sam.
1.
15
troubled
in
her
spirit
,
in
the
perplexitie
of
her
soule
,
she
calleth
vpon
the
Lord
,
and
wept
sore
,
shee
prayeth
weeping
,
and
weepeth
praying
.
And
what
a
continuall
exercise
doth
the
Prophet
Dauid
Psal.
61.
6.
make
of
this
,
as
himselfe
testifieth
?
euery
night
cause
I
my
bed
to
swim
in
my
teares
,
and
I
water
my
couch
with
my
weepings
.
And
our
Sauiour
affirmeth
,
that
his
elect
crie
day
Luk.
18.
7.
and
night
vnto
him
.
Beloued
,
when
we
pray
thus
crying
,
and
crie
out
in
our
prayers
,
as
Ezechias
did
,
chattering
like
a
swallow
,
and
mourning
like
a
doue
,
Esay
28.
14.
how
gratiouslie
the
Lord
accepteth
of
these
our
cries
,
ye
may
perceiue
by
Marie
Magdalen
,
and
Peter
that
wept
bitterlie
.
There
are
three
kinds
of
praiers
saith
Bernard
,
which
neuer
pierce
the
heauens
,
Timida
,
tepida
,
&
temeraria
oratio
,
a
fearfull
one
which
fainteth
and
vanisheth
like
a
vapour
before
the
Sunne
.
The
second
,
a
luke warme
praier
,
which
like
a
meteor
,
is
neither
hote
nor
cold
,
neither
feruent
,
nor
fruitful
,
and
that
is
consumed
ere
it
come
to
his
centre
.
The
third
is
a
rash
prayer
,
which
furiously
ascendeth
like
a
gun-shote
into
the
aire
,
but
it
falleth
downe
againe
,
not
onely
doing
no
good
,
but
much
harme
:
and
these
kind
of
praiers
cannot
preuaile
with
the
Almightie
,
but
that
which
is
fidelis
,
humilis
,
et
feruens
,
faithfull
,
humble
,
and
feruent
,
out
of
doubt
it
neuer
returneth
from
the
throne
of
God
emptie
to
our
hungrie
soules
.
Here
(
me
thinkes
)
I
might
frame
this
argument
,
that
prayer
which
is
without
feruencie
&
feeling
,
is
no
praier
with
vnderstanding
:
And
what
prayer
soeuer
is
without
vnderstanding
,
is
no
prayer
in
the
spirit
:
and
the
prayer
which
is
not
in
the
spirit
,
is
not
acceptable
before
God
.
Therfore
,
the
prayer
which
is
without
feruencie
and
feeling
,
is
not
accepted
of
God
.
Will
ye
then
know
the
reason
why
ye
pray
so
much
,
and
preuaile
not
,
ye
aske
so
often
and
Iames
4.
3
receiue
not
,
S.
Iames
giues
it
,
because
(
saith
he
)
ye
aske
amisse
.
For
indeed
we
neither
aske
in
the
same
maner
,
nor
in
the
same
measure
as
we
ought
to
do
.
In
the
same
maner
so
faithfullie
,
in
the
same
measure
so
feruentlie
,
pouring
out
our
soules
like
water
into
the
Lords
bosome
,
as
it
becommeth
vs
.
Our
conclusion
is
,
before
thou
praiest
,
prepare
thine
hart
and
soule
therunto
,
as
the
Preacher
counselleth
thee
.
And
when
thou
praiest
,
be
not
faint
harted
in
thy
prayers
,
but
continue
in
prayer
,
and
watch
therunto
with
all
dilligence
,
and
be
thou
assured
,
as
the
Angell
said
to
old
Tobias
:
so
will
the
Lord
say
Tob
12.
14
vnto
thy
soule
,
thy
prayer
and
thy
teares
are
accepted
,
and
thou
hast
found
fauour
&
grace
in
his
sight
.
Lastly
,
this
her
crie
our
Euangelist
noteth
to
be
vocall
in
this
word
saying
.
There
is
indeed
an
internall
crie
of
the
soule
,
which
the
Lord
highlie
delighteth
in
,
as
was
that
which
good
Anna
had
when
she
was
supposed
1.
Sam.
2.
dronk
,
but
not
with
the
bloud
of
the
grape
,
but
with
the
wine
of
true
deuotion
.
And
so
saith
a
Father
,
In
Dei
auribus
desiderium
vehemens
magnus
est
clamor
,
A
vehement
desire
is
a
great
crie
in
the
eares
of
God
,
according
to
the
old
adage
,
Non
vox
,
sed
votum
.
And
this
kind
of
speaking
,
though
the
Lord
regardeth
(
as
he
did
Ezechias
chattering
)
yet
is
not
the
labour
of
the
lippes
exempted
:
for
the
Lord
that
made
both
the
tongue
and
the
spirit
,
lookes
for
a
tribute
to
bee
paid
to
him
from
them
both
:
and
for
this
cause
is
it
that
the
Lord
openeth
thy
lippes
,
because
thy
mouth
may
shew
forth
his
praise
.
He
then
that
spareth
the
trauell
of
his
tongue
,
because
he
hath
lifted
vp
his
hart
vnto
God
,
he
hath
broken
the
common
order
of
Gods
seruice
,
and
the
Apostolicall
rule
in
the
order
of
the
primitiue
Church
which
was
this
,
that
at
all
our
prayers
and
giuing
of
thanks
,
the
vnlearned
should
say
,
Amen
.
Tractatus
tertius
.
Verse
22.
Haue
mercy
vpon
me
O
Lord
thou
Sonne
of
Dauid
.
WEe
are
now
come
and
proceeded
to
the
words
of
this
crie
,
wherin
the
reason
,
and
likewise
the
cause
of
her
crie
is
discouered
:
her
crie
is
a
prayer
and
her
prayer
is
an
outcrie
:
So
that
the
first
godlie
practise
of
this
good
womans
faith
,
was
a
vehement
and
forcible
prayer
.
And
if
ye
aske
me
what
is
the
continuall
exercise
of
a
Christian
mans
life
?
I
answere
prayer
for
what
should
he
els
do
but
as
the
Apostle
willeth
him
pray
continually
,
and
as
1.
Thess.
5.
17
our
sweet
Sauiour
hath
exampled
vnto
vs
,
who
in
the
dayes
of
his
flesh
,
offred
vp
prayers
with
strong
Hebr.
5.
7
cryings
and
teares
vnto
him
that
was
able
to
helpe
him
.
Follow
thou
then
(
if
thou
beest
a
true
Christian
)
that
fathers
counsell
,
who
saith
vnto
thee
,
Egrediens
domo
armet
te
oratio
,
&
regrediens
de
platea
occurrat
oratio
.
When
thou
goest
out
of
thy
house
,
let
prayer
arme
thee
,
and
when
thou
returnest
from
the
street
,
let
prayer
meet
thee
.
Now
in
this
good
womans
prayer
,
you
may
see
all
those
six
condicions
which
are
necessarily
required
,
in
euery
true
christian
prayer
.
As
first
,
that
it
be
faithfull
;
secondly
,
feruent
;
thirdly
,
discreet
;
forthly
,
charitable
;
fiftly
,
humble
;
lastly
with
an
importunate
perseuerance
in
the
acknowledging
our
owne
miseries
,
and
giuing
to
God
onely
and
his
glory
the
hope
of
our
helpe
;
yet
neither
prescribing
the
means
how
,
nor
appoynting
him
the
time
when
to
deliuer
vs
.
Orderly
these
words
may
bee
branched
into
these
three
poyntes
:
the
first
noteth
for
what
shee
prayeth
namely
mercie
,
h●ue
mercie
.
The
second
,
for
whom
she
prayeth
,
to
wit
,
her selfe
,
vpon
me
.
The
third
,
to
whom
she
prayeth
,
that
is
to
god
.
O
Lord
thou
Sonne
of
Dauid
.
For
the
first
,
It
is
worth
the
marking
how
the
Saints
of
God
,
the
cleerer
they
haue
seene
into
themselues
,
the
more
vehemently
in
their
most
piercing
prayers
haue
they
cried
out
for
mercie
.
So
the
afflictions
of
Dauid
in
his
booke
of
Psalms
do
testifie
,
as
in
the
sixt
Psalme
,
where
he
desireth
God
to
haue
mercie
vpon
him
,
because
he
was
weake
,
and
his
bones
were
vexed
.
Psalme
32
In
an
other
Psalme
,
he
entreateth
mercie
,
because
he
was
in
trouble
,
Psal.
5●
and
his
eies
,
his
soule
,
and
his
belly
,
were
consumed
with
griefe
.
In
an
other
,
he
craueth
mercie
,
because
man
goeth
about
to
swallowe
him
vp
,
and
fighteth
against
him
continually
.
Marke
ye
not
how
Manasses
in
2.
Chron.
34.
the
dungeon
crieth
for
mercie
.
Ionas
in
the
belly
of
the
whale
remembreth
Ionas
2.
the
Lord
his
God
of
his
old
mercies
.
And
the
Publican
in
the
Luke
15.
13.
Gospell
,
with
his
eies
in
his
hart
saith
,
God
be
mercifull
to
mee
a
sinner
.
This
is
therefore
the
basis
,
the
burthen
of
all
their
petitions
in
the
middest
of
their
miseries
,
Mercie
good
Lord
,
mercy
we
aske
,
this
is
the
totall
summe
;
for
mercy
Lorde
is
all
our
sute
,
Lorde
let
thy
mercie
come
.
I
cannot
then
sufficiently
woonder
at
their
madnesse
,
who
forgetting
their
owne
miseries
,
cry
out
in
their
prayers
for
the
reward
of
their
merite
.
Surely
,
these
men
,
for
lying
vanities
,
haue
forsaken
their
owne
mercy
,
yea
they
haue
forsaken
God
himselfe
,
which
is
made
of
mercie
,
and
compounded
of
compassion
;
who
,
as
a
father
pittieth
his
owne
children
,
so
dooth
the
Lord
powre
out
the
bowelles
of
his
compassion
vpon
all
them
that
cry
vnto
him
for
it
,
seeking
and
sighing
for
it
most
feruently
,
Heere
wee
see
this
good
woman
setteth
mercy
before
God
.
Haue
mercy
vpon
me
O
God
.
For
our
God
is
alway
formost
in
mercie
,
and
he
neuer
ha●eth
,
vntill
he
be
hated
.
As
a
father
saieth
,
derelinquunt
homines
Deum
,
non
derelinquunt
ur
à
Deo
:
Men
leaue
God
,
but
they
are
not
left
nor
forsaken
of
God
:
for
his
mercie
is
ouer
all
his
workes
.
Neuerthelesse
,
that
wee
may
not
fall
into
Origens
old
heresie
,
who
,
to
magnifie
the
mercies
of
God
,
supposed
at
the
day
of
iudgement
,
that
all
men
should
be
saued
,
as
some
prophane
Protestants
are
of
opinion
,
that
they
which
haue
been
once
baptized
,
shall
neuer
be
condemned
.
To
meete
with
these
men
,
let
vs
learne
for
a
trueth
,
to
whome
the
mercies
of
God
do
properly
appertaine
:
with
thee
there
is
mercie
,
(
saith
the
Psalmist
)
that
thou
mayest
Psalm
130.
4
be
feared
.
And
his
mercie
(
singeth
the
blessed
Virgin
)
is
on
them
that
Luke
1.
50.
feare
him
throughout
all
generations
But
who
is
hee
that
feareth
God
aright
:
surely
,
saieth
Salomon
,
the
P●ou.
9.
feare
of
the
Lorde
withdraweth
,
or
with-holdeth
man
from
euill
.
And
againe
,
the
feare
of
the
Lorde
is
the
beginning
of
his
loue
:
for
there
is
no
true
loue
(
such
as
is
the
inferiour
vnto
his
gratious
superior
)
without
some
feare
.
He
therfore
that
feareth
the
losse
of
the
loue
of
God
,
and
so
loueth
him
that
he
feareth
his
displeasure
,
vnto
him
appertayneth
the
mercie
of
our
God
for
euer
.
The
second
braunch
●o
be
followed
is
,
for
whome
shee
prayed
:
to
wit
,
for
her selfe
,
Haue
mercie
on
me
.
In
this
poynt
,
these
foure
poynts
may
be
obserued
.
First
,
in
that
she
prayeth
for
her selfe
,
in
her selfe
feeling
the
afflictions
of
her
daughter
:
therein
wee
note
the
simpathie
,
and
mutuall
compunction
that
is
to
bee
found
among
all
the
Saints
of
God
:
For
as
in
our
naturall
bodies
,
if
one
of
the
least
members
be
grieued
,
the
whol
quiet
estate
of
the
body
is
disquieted
with
the
same
:
so
is
it
in
the
spirituall
body
of
the
Saintes
,
like
Hippocrates
twinnes
,
they
weepe
together
,
and
they
laugh
together
.
Therefore
,
when
Hester
the
Hester
●
.
Queene
fasted
and
wept
,
Mardocheus
with
all
the
Iewes
mourned
together
with
her
.
And
when
our
Sauiour
behelde
how
Mary
,
and
the
Iewes
bewayled
Iohn
11.
35
the
death
of
Lazarus
:
hee
wept
also
with
them
for
company
.
Hence
sayth
saint
Paule
,
who
is
2.
Cor.
29.
weake
,
and
I
am
not
infirme
?
who
weepeth
,
and
I
mourne
not
?
Our
conclusion
is
,
whosoeuer
greeueth
for
himselfe
onelie
,
without
any
further
touch
or
inward
feeling
,
of
the
generall
afflictions
of
the
saints
,
his
(
though
a
Christian
affection
)
may
be
turned
into
sinne
.
Secondly
,
in
that
she
prayeth
for
her selfe
,
and
in
her selfe
includeth
her
daughter
,
the
neare
and
deare
collop
of
her selfe
,
her
daughter
tormented
at
home
,
she
abroad
,
seeing
and
feeling
the
torture
therof
.
As
if
she
had
said
,
haue
mercie
on
me
,
and
thou
shalt
extend
thy
kindnes
on
my
daughter
,
help
me
,
and
succour
her
,
ease
me
,
and
thou
comfortest
her
,
haue
mercie
on
me
,
and
thou
shalt
be
mercifull
vnto
two
;
a
miserable
mother
,
and
a
tormented
daughter
.
Here
then
we
see
the
motherlie
affections
of
a
tender
hart
,
which
maketh
her
childes
afflictions
her
owne
miseries
.
Comfortably
beyond
all
comprehension
Esay
49.
15
speaketh
the
Lord
by
his
Prophet
.
Can
a
mother
forget
the
child
of
her
wombe
?
could
the
true
harted
mother
endure
before
1.
Reg.
3.
26
her
face
the
slaughter
of
her
owne
infant
?
Our
conclusion
is
,
so
should
all
pityfull
parents
,
when
they
behold
their
tender
yong
ones
plunged
in
any
straunge
striuing
pangs
,
crie
out
with
Dauid
,
haue
mercie
on
me
ô
Lord
,
it
is
I
that
haue
sinned
,
for
2.
Samu.
12
what
hath
this
child
done
?
Thus
the
Lord
beateth
the
dog
before
the
lyon
,
the
lambe
before
the
damme
,
to
tame
&
bring
down
thy
stonie
stubborne
hart
.
Thirdlie
,
in
that
she
saith
,
Haue
mercie
on
me
,
she
bewrayeth
the
nature
of
true
compassion
,
which
as
a
Father
saith
,
Est
vitijs
alienis
tribulari
non
implicari
,
moerere
,
non
herere
,
dolore
contrahi
,
non
attrahi
,
To
be
troubled
with
other
mens
sinnes
,
not
to
bee
tainted
with
them
,
to
groan
at
them
,
not
to
grow
in
them
,
to
greeue
for
them
,
but
not
to
be
drawne
into
them
.
But
in
truth
verie
soothlie
saith
Barnard
,
Impossible
est
ei
afflictionibus
afflictorum
contristari
,
qui
experimentum
afflictionis
in
se
nunquam
habuit
,
It
is
not
possible
for
him
to
be
greeued
at
the
afflictions
of
the
afflicted
,
who
neuer
had
experience
of
affliction
in
himselfe
:
for
true
compassion
is
a
Godly
affection
of
pittie
,
both
towardes
himselfe
and
other
:
for
this
cause
did
the
high
Priest
,
first
offer
sacrifice
for
himselfe
,
and
then
for
other
.
And
the
Preacher
counsailes
thee
,
Miserere
animae
tuae
placens
Deo
,
Pitie
thou
first
thine
owne
soule
,
for
that
is
well
pleasing
vnto
God
.
Indeed
the
Pharisie
in
the
Gospell
,
Luke
18.
he
was
sorie
for
the
Publican
,
but
the
poore
Publican
was
most
sorowfull
for
himselfe
And
so
was
Saul
pittifully
minded
toward
Agag
,
1.
Samu.
15
but
he
had
forgotten
to
be
compassionate
towards
his
owne
soule
.
Marke
ye
not
how
the
cocke
first
claps
his
winges
against
his
owne
side
,
and
so
rowzing
vp
his
hart
croweth
.
And
the
Lord
by
his
holie
spirit
saith
,
Exias
á
te
peccatrix
Ierem.
27.
Babilon
,
Come
out
of
thy selfe
,
begin
with
thy selfe
,
thou
sinful
soule
of
confusion
:
Remember
thy selfe
,
care
for
thine
owne
cure
,
recouer
thine
owne
health
,
and
then
go
and
strengthen
thy
brethren
.
The
Athenians
had
a
custome
to
sacrifice
vnto
their
owne
gods
onelie
,
for
themselues
,
and
their
neighbours
:
So
learne
thou
,
first
to
sacrifice
vnto
God
,
the
calues
of
thine
owne
lips
,
with
the
smokie
sighes
of
a
groaning
hart
,
greeued
for
the
sinnes
of
thine
owne
soule
,
be
mindfull
of
thine
owne
miseries
,
and
crie
for
mercie
:
first
for
thy selfe
,
and
then
for
thy
people
.
Our
conclusion
is
,
he
that
with
2.
Reg.
5
Nahaman
at
the
commaundement
of
the
Prophet
,
sowseth
not
himselfe
seauen
times
a
d●y
in
the
salt
sea
sorrowes
of
his
owne
soule
,
because
of
the
filthines
of
his
owne
flesh
,
he
shall
neuer
be
truelie
cleansed
from
the
loathsome
leprosie
of
all
his
sinnes
.
Lastlie
,
in
that
she
saith
,
Haue
mercie
on
me
,
herein
we
see
the
three-fold
effect
of
an
excellent
faith
.
The
first
is
,
to
remember
the
sweet
promises
of
mercie
.
I
haue
read
of
many
men
of
wonderfull
memories
:
as
Themistocles
,
Qui
omnium
C●uium
nomina
tenebat
,
Who
remembred
the
names
of
all
his
Citizens
.
Also
Cyneas
,
who
in
one
day
had
learned
to
salute
all
the
Senatours
of
Rome
,
euery
man
by
his
owne
name
.
And
of
Lucullus
,
whom
Tully
so
much
commendeth
:
But
there
is
no
obiect
more
excellent
for
the
memorie
of
man
continuallie
to
beat
vpon
,
then
the
comfortable
promises
of
Gods
eternall
mercies
.
The
second
effect
of
faith
is
,
to
imbrace
(
as
Ionathan
did
Dauid
)
the
trueth
of
these
promises
,
to
meet
Iohn
21.
them
,
and
greet
them
(
as
Mary
did
our
Lord
Iesus
)
betimes
in
the
morning
:
and
to
salute
them
by
the
dawning
of
the
day
,
and
then
though
sad
sorrow
and
heauines
hath
lodged
with
vs
all
night
,
yet
glad
,
ioy
,
and
cheerfulnes
will
bring
a
merrie
morrow
.
The
third
is
to
apply
these
promises
to
thy
miseries
,
to
minister
this
heauenly
wholesome
physicke
to
thine
owne
sicke
soule
,
and
to
lay
these
cordiall
comfortatiues
to
thy
panting
and
fainting
heart
,
and
so
shalt
thou
finde
rest
,
health
,
and
happinesse
for
euer
.
These
are
the
flaggons
of
his
Cantic.
2.
pure
wine
.
These
are
the
apples
of
his
deere
loue
,
to
reuiue
,
strengthen
,
and
stay
thee
.
But
alacke
for
pitty
!
that
this
former
effect
of
faith
may
be
somtime
seene
,
euen
among
hvpocrites
,
for
Gene.
27.
Esau
can
remember
the
benefite
of
his
birth-right
,
and
weepe
for
it
.
And
the
second
,
which
is
more
glorious
,
is
too
common
vnto
Reprobates
,
as
hee
that
catcheth
hold
of
a
slender
twine
,
in
hope
of
help
,
when
hee
is
sincking
downe
to
bee
drowned
.
Did
not
the
Iewes
in
the
daies
of
Ieremy
trust
to
the
promises
made
to
their
Temple
and
Citty
of
Ierusalem
,
Ierem.
19.
when
the
enemy
was
battring
downe
their
bulwarkes
.
But
the
third
,
(
which
is
neuer
wrought
,
but
with
the
finger
of
Gods
owne
hand
)
that
is
peculiar
onely
to
the
elect
of
God
This
then
is
our
conclusion
,
although
our
Sauiour
Christ
be
a
soueraigne
salue
,
and
a
most
pretious
plaister
,
able
to
recure
and
heale
all
the
festred
soares
and
foule
eating
cankars
of
the
soule
:
yet
,
if
thou
hast
not
this
instrumentall
hand
of
faith
,
wherewith
thou
mayest
apply
this
medicine
vnto
thine
owne
woundes
,
powring
this
oyle
and
wine
,
like
the
wise
Samaritan
,
into
Luke
1●
.
euery
place
,
that
is
perished
within
thee
,
without
all
doubt
thou
shalt
neuer
be
soundly
recouered
of
thy
deadly
diseases
.
Now
to
draw
to
the
third
branch
and
last
member
;
namely
,
to
whom
she
prayed
,
noted
in
these
wordes
,
O
Lord
,
thou
Sonne
of
Dauid
.
In
this
poynt
let
vs
followe
these
instructions
.
First
,
beholde
howe
this
good
woman
,
although
her
deere
daughter
was
extreamely
tormented
of
the
dinell
,
yet
shee
vseth
not
damnable
diuellish
meanes
for
her
ease
and
recouery
,
she
consulteth
not
with
a
coniurer
,
shee
whispereth
not
with
Witches
,
with
one
naile
to
driue
out
an
other
,
as
with
one
diuell
to
cast
out
an
other
,
but
she
directly
comes
,
cries
,
and
calles
vpon
Christ
Iesus
for
her
succour
.
And
is
not
this
meere
madnesse
when
the
God
of
heauen
and
earth
our
Father
,
(
a
name
of
fauour
)
willeth
Psalme
50
vs
to
call
vpon
him
,
to
seeke
vnto
him
,
in
the
time
of
our
trouble
,
promising
that
he
will
heare
vs
,
and
not
that
only
,
but
he
will
deliuer
vs
,
that
we
may
glorifie
him
,
&
nos
insensati
,
and
wee
fooles
call
vppon
his
and
our
enemy
:
who
doth
,
not
onely
,
not
regarde
vs
,
but
neuer
can
deliuer
vs
:
Is
not
this
to
run
round
about
in
a
maze
,
to
be
deliuered
out
of
an
amazement
?
Besides
this
foppery
,
I
would
gladly
learne
of
these
men
,
what
help
,
or
sound
hope
of
help
can
any
Christian
expect
from
the
diuell
,
or
from
him
that
maketh
conuention
with
the
Diuell
for
him
:
surely
August
.
3.
trinit.
their
power
failed
them
euen
vpon
flies
,
and
they
could
not
enter
into
the
Swine
without
permission
.
Mark
.
5.
Beloued
,
a
learned
late
writer
Hyporius
.
prooueth
by
three
notable
arguments
(
as
me
seemeth
)
that
whosoeuer
seeketh
,
either
by
calculation
,
or
by
any
Magicall
stipulation
to
be
relieued
in
his
troubles
,
he
is
vtterly
fallen
away
from
the
faith
of
Christ
Iesus
.
The
first
is
,
because
he
suspecteth
either
the
abilitie
,
or
the
willingnes
of
God
towards
him
,
and
to
make
the
least
doubt
hereof
to
bring
it
once
into
question
,
is
to
fall
away
from
our
holie
faith
.
His
second
reason
is
,
because
they
commit
Idolatrie
,
and
he
proueth
this
,
for
whosoeuer
craueth
or
seeketh
for
any
succour
in
his
necessitie
of
any
creature
,
but
of
God
onely
the
chiefe
creator
,
he
honoureth
and
worshippeth
that
creature
vnto
whom
he
so
seeketh
,
and
this
is
to
commit
Idolatry
,
and
consequently
,
to
fall
from
our
holie
faith
.
His
third
reason
is
drawen
from
the
testimonie
of
the
diuell
,
who
is
an
vnanswerable
witnesse
against
all
their
soules
that
haue
sought
to
him
for
their
succour
.
Our
conclusion
is
,
in
this
case
he
that
seeketh
for
any
succour
,
and
hee
that
helpeth
by
any
extraordinarie
diuellish
meanes
to
succour
any
man
in
his
troubles
,
they
are
both
flat
Apostatas
from
the
sound
faith
of
our
Lord
Iesus
Christ
.
The
second
point
to
be
followed
is
,
that
this
seelie
woman
,
so
weak
by
nature
,
so
base
by
birth
,
so
rude
by
education
,
brought
vp
in
the
midst
of
an
Idolatrous
generation
,
should
notwithstanding
thus
crie
out
vpon
a
nature
aboue
all
natures
,
yea
,
vppon
two
natures
in
one
person
,
a
perfect
God
for
euer
.
Well
said
the
Oratour
,
there
is
no
nation
so
barbarous
,
that
is
not
seasoned
with
the
sauour
of
some
god
,
this
is
that
Natura
naturans
,
nature
her selfe
,
which
nurtureth
and
nuzleth
vs
in
this
opinion
:
If
there
were
no
other
helpes
to
proue
the
eternall
deitie
.
Yet
there
is
a
hellish
broode
of
Atheists
,
proude
in
their
own
wits
,
who
suffocating
all
light
of
nature
,
light
of
the
creatures
,
and
the
glorious
light
of
the
Scriptures
,
dare
denie
the
manifest
incomprehensible
maiestie
of
our
euer-lyuing
God
.
Did
the
Athenians
banish
Protagoras
,
because
he
set
out
a
book
,
doubting
whether
there
were
any
Gods
,
and
may
any
Christian
common
wealth
honour
them
that
deride
the
blessed
Trinitie
?
These
hell
hounds
should
be
answered
with
arguments
of
bloud
,
which
we
dailie
pray
for
.
In
the
meane
time
cursed
be
they
with
the
great
curse
of
death
,
and
may
it
cleaue
to
them
,
and
al
their
fauorites
for
euer
,
(
if
they
repent
not
)
that
maintaine
so
foule
a
blasphemie
.
The
third
point
to
be
followed
is
,
that
this
good
woman
in
this
her
prayer
giueth
vnto
our
Lord
Iesus
the
true
titles
,
both
of
his
Godhead
and
of
his
Manhood
:
for
she
calleth
him
her
Lord
,
and
the
sonne
of
Dauid
.
In
that
she
acknowledgeth
him
her
Lord
,
she
belieueth
his
deitie
.
And
in
calling
him
the
sonne
of
Dauid
,
she
approueth
his
humanitie
.
This
Lord
is
the
gratious
beginning
,
the
defensing
,
continuing
,
and
finall
ending
of
all
creatures
.
This
Lord
hath
a
name
not
to
be
named
,
a
name
aboue
all
names
,
the
Lord
strong
and
mightie
,
the
Lord
of
hostes
,
the
Lord
our
light
,
and
our
saluation
,
our
glorie
,
our
tower
,
our
refuge
,
and
our
protection
for
euermore
.
And
as
he
is
the
Lord
,
euen
the
the
God
of
our
fore-fathers
,
so
is
he
also
the
sonne
of
Dauid
,
a
man
made
of
our
seed
,
lineally
descended
from
the
loynes
of
Iesse
,
a
branch
of
the
same
bough
,
a
twig
of
the
same
tree
:
but
a
righteous
,
not
a
rotten
branch
,
and
therefore
is
there
more
in
him
then
in
all
the
sonnes
of
men
,
the
posteritie
of
Adam
.
Our
conclusion
is
,
Let
vs
with
both
eyes
behold
faithfullie
in
all
our
prayers
,
these
two
natures
in
one
person
Christ
Iesus
,
his
Lordship
;
wherin
his
might
,
his
manhood
,
wherin
his
mercie
may
be
extended
towards
vs
,
that
so
his
mercifull
might
,
and
his
might
full
of
mercie
,
may
gratiouslie
accept
of
our
petitions
,
and
gratious
requests
.
Amen
.
Tractatus
Quartus
.
Verse
22.
My
daughter
is
pitteously
tormented
with
a
Diuell
.
THIS
is
the
first
assault
giuen
to
this
good
Womans
Faith
,
which
is
expressed
in
a
most
tragicall
complaint
,
euery
woorde
hauing
his
weight
of
sorrow
.
Therefore
wee
will
the
deeper
looke
into
the
greeuousnesse
of
this
temptation
,
by
these
foure
circumstaunces
considered
therein
.
First
,
that
her
Daughter
,
Secondly
,
is
tormented
,
Thirdly
,
pitteously
,
or
greeuously
.
Fourthly
,
by
the
Diuell
.
In
that
she
complaineth
,
that
her
daughter
,
a
colop
of
her
owne
flesh
,
her
deare
childe
,
weake
by
nature
,
because
a
woman
,
fearefull
by
kind
,
because
a
maide
,
and
as
neere
to
her
as
the
skinne
of
her
browes
,
because
her
owne
daughter
.
Thus
wee
might
stay
a
while
to
aggrauate
the
greeuousnesse
of
this
temptation
,
but
it
seemeth
that
this
woman
was
no
sooner
conuerted
to
the
true
religion
of
the
God
of
Israel
,
but
the
diuell
by
and
by
assaulteth
her
daughter
,
shee
findes
him
,
not
onely
in
her
owne
house
,
in
her
owne
mind
,
in
her
heart
,
and
in
her
concupiscence
,
but
in
her
owne
limbes
,
and
in
her
owne
bowelles
.
This
was
a
weary
welcom
at
the
first
vnto
this
true
religion
.
Shee
might
very
well
haue
imagined
,
〈…〉
.
either
this
not
to
be
the
true
religion
of
God
,
which
bringeth
such
a
sowre
taste
with
it
at
the
first
rellish
,
or
else
God
regardeth
not
them
,
who
in
the
trueth
of
his
religion
worship
him
,
because
he
suffereth
the
professors
thereof
to
bee
so
greeuously
tormented
.
But
it
is
vsuall
with
the
Israel
of
God
(
no
sooner
to
set
forward
toward
the
land
of
Promise
,
according
to
Gods
appoyntment
)
but
they
shall
finde
infinite
troubles
,
vexations
,
and
hinderances
in
their
iorney
.
Man
and
the
Diuell
on
euery
side
rising
vp
against
them
.
For
,
in
this
case
,
the
Diuel
is
like
a
wilde
Tygre
robbed
of
her
whelpes
,
raging
furiously
.
So
we
find
in
the
Parable
of
the
Luk.
11.
●4
.
vncleane
spirit
,
cast
out
of
the
man
,
he
taketh
no
rest
,
vntill
(
if
it
be
possible
)
he
hath
made
his
reentry
,
that
the
end
of
that
man
may
be
woorse
than
the
beginning
.
And
this
is
that
Math.
10.
34.
sword
which
our
Sauiour
saith
he
is
come
to
bring
into
this
world
.
Whilest
Dauid
is
at
home
with
his
father
,
all
is
wel
with
him
:
but
when
he
comes
to
the
battell
,
and
specially
when
hee
settes
forwarde
to
fight
with
Goliah
:
his
owne
brethren
become
1.
Samu.
17
his
heauie
hatefull
enemies
.
Our
conclusion
is
,
happy
is
hee
,
who
through
the
greeuousnesse
of
these
temptations
(
fastening
vpon
him
whilest
hee
is
yet
but
as
a
greene
blade
in
the
first
spring
)
is
not
so
offended
heerewith
,
that
hee
falleth
quite
away
from
the
truth
of
his
profession
.
Chrysostome
supposeth
this
childe
to
haue
beene
her
onely
daughter
,
and
therefore
the
temptation
was
so
much
the
more
greeuous
:
for
,
if
a
man
hath
but
one
pretious
Iewell
which
he
esteemeth
aboue
all
his
riches
in
the
world
:
to
loose
that
,
or
to
be
robbed
of
it
,
it
were
an
exceeding
griefe
to
him
,
but
to
bee
dispossessed
of
it
by
his
greatest
ennemy
,
who
in
despite
of
him
,
makes
a
spoyle
of
it
before
his
face
:
this
is
a
most
intollerable
iniury
.
When
Abraham
hath
but
one
Genes.
22.
sonne
,
the
onely
hope
of
the
Promise
,
and
yet
he
must
sacrifice
him
,
this
toucheth
to
the
quick
,
and
runneth
very
neare
the
heart
,
vna
salus
victis
.
But
this
womans
case
,
by
many
degrees
,
is
more
miserable
then
was
Abrahams
:
for
he
hath
an
other
sonne
an
Ismael
:
this
hath
no
childe
,
but
her
onely
daughter
,
himselfe
sacrificeth
his
childe
,
The
Diuell
butchereth
her
childe
.
He
knoweth
heerein
he
pleaseth
God
:
shee
knoweth
,
that
neyther
God
nor
Man
is
pleased
in
this
deede
.
And
yet
these
bitter
pilles
,
and
vnsauory
sawces
,
are
sometimes
most
wholesome
for
our
crazed
soules
.
For
Physitions
holde
there
is
no
surffet
more
perillous
then
that
which
is
taken
of
too
much
honnie
.
Therefore
the
dungeon
in
Babylon
2.
Reg.
21.
was
lesse
daungerous
to
Manasses
,
then
the
throne
of
Iuda
.
And
it
is
good
for
me
sayth
Dauid
,
that
I
Psalme
119
haue
beene
in
trouble
,
for
nowe
I
haue
learned
to
keepe
thy
law
.
Camamile
wel
trode
vppon
,
groweth
the
thicker
:
and
spices
well
pownded
,
smel
the
sweeter
.
Our
conclusion
is
,
hard
aduersitie
is
,
for
the
most
part
,
more
profitable
for
the
children
of
God
,
then
faire
prosperitie
can
be
.
The
second
poynt
is
,
that
her
daughter
is
tormented
,
for
so
tender
a
childe
to
haue
been
possessed
,
had
beene
a
grieuous
thing
,
but
to
be
tormented
,
is
most
wretched
.
The
Greeke
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
very
significatiue
,
not
as
some
translate
it
(
but
not
so
aptly
)
furiata
est
,
but
à
daemonio
agitatur
:
which
was
indeede
malum
praeter
naturam
:
for
this
is
such
a
disease
,
qui
phisicè
curari
non
potest
,
she
was
torne
,
harried
,
and
peece-meale
perplexed
by
the
diuell
,
as
the
good
mans
sonne
was
,
whome
the
diuel
,
wheresoeuer
Marke
9.
18.
he
tooke
,
caused
him
to
teare
hymselfe
,
and
to
foame
at
the
mouth
,
gnashing
his
teeth
,
and
pining
away
.
Herein
we
note
the
furious
might
of
the
diuel
,
for
he
had
a
threefolde
power
ouer
this
poore
maiden
.
The
first
was
to
enter
into
her
,
and
possesse
her
:
the
second
was
,
in
possessing
,
to
torment
her
:
the
third
was
miserably
pitteously
,
and
greeuously
to
do
it
And
this
power
is
granted
of
God
,
vnto
this
common
ennemy
of
mankinde
,
because
of
our
sinne
:
for
as
wee
did
willingly
and
wilfully
cast
away
our
louing
obedience
vnto
God
:
so
,
pari
metria
,
by
the
like
proportion
of
iustice
,
it
is
reason
that
Saul
rule
ouer
them
1.
Sam.
9.
that
call
for
him
to
be
their
King
.
And
this
permitted
power
of
his
,
hee
dooth
sometimes
exercise
(
but
as
Gods
executioner
)
euen
vpon
them
that
are
neare
and
deare
vn
to
their
louing
and
beloued
God
▪
which
hee
dooth
eyther
inuisibly
in
their
mindes
,
or
visibly
vppon
their
bodies
.
In
their
mindes
three
manner
of
wayes
,
either
abusing
their
incredulitie
,
as
he
did
in
Thomas
.
Or
secondly
,
Iohn
20.
18.
in
drawing
it
into
despayre
,
as
he
did
in
Cain
:
or
blinding
or
besotting
Genes.
4.
3.
their
vnderstanding
,
so
that
they
cannot
conceiue
that
they
haue
heard
,
and
read
of
heauenly
matters
,
as
hee
did
the
Apostles
,
in
mistaking
our
Sauiours
speach
of
Leauen
:
Luke
12.
6
and
Saint
Peter
speaketh
of
many
2.
Pet.
3.
16
that
so
peruerted
S.
Paules
Epistles
vnto
their
own
perdition
:
Or
thirdly
,
confounding
their
memorie
,
so
that
they
haue
quite
and
cleane
forgotten
,
what
admonishment
and
forewarnings
they
haue
had
by
the
Holy-ghost
:
as
the
Prophet
that
had
forgotten
the
commandement
1.
Reg.
13.
to
returne
fasting
after
his
message
.
And
Peter
had
forgotten
Iohn
13.
38
the
watch-word
of
the
cocke
crow
.
The
Diuell
doth
also
execute
his
power
sometime
vpon
the
bodies
of
the
Saints
and
children
of
God
,
visiblie
and
sensiblie
,
smiting
them
,
as
he
did
that
holie
man
of
god
Iob.
Yea
,
and
he
feared
not
to
set
vpon
th'
immaculate
bodie
of
our
Lord
Math
4.
8.
Iesus
Christ
,
carrying
him
from
the
wildernes
to
the
tops
of
the
high
mountaines
,
and
from
the
mountaines
to
the
citie
,
and
from
the
citie
to
the
pinacle
of
the
Temple
&c.
So
that
I
am
easilie
drawne
into
this
opinion
,
Omne
sublunare
,
euerie
elementarie
bodie
vnder
the
Moone
is
maruellouslie
captiuated
to
this
permissiue
power
.
And
this
hath
our
Lord
GOD
graunted
vnto
him
in
his
wisdome
;
Foure
notable
reasons
iustlie
vrging
him
thereunto
.
First
,
because
he
doth
thus
manifest
vnto
the
view
of
all
the
world
,
that
all
the
sort
of
vs
,
are
guiltie
of
sinne
,
and
haue
deserued
by
our
offences
,
against
his
supreme
maiestie
,
not
onelie
to
be
possessed
,
but
also
thus
to
be
tormented
by
the
executioner
of
his
will
.
For
as
the
Lord
saith
to
the
Prophet
concerning
1.
Sam.
9.
the
house
of
Israell
,
they
haue
not
cast
thee
away
:
but
they
haue
cast
me
away
,
that
I
should
not
raigne
ouer
them
:
Therefore
did
he
giue
them
one
in
his
wrath
to
rule
ouer
them
,
and
they
did
feele
the
smart
of
his
tyrannous
dominion
.
The
second
reason
is
,
because
hee
will
by
this
meanes
,
openly
humble
vs
,
and
bring
vs
downe
,
bruzing
the
pride
of
our
hartes
,
abating
and
abashing
the
malitious
imaginations
of
our
high
mindes
.
Thus
did
he
hamper
and
throw
downe
the
mightie
Monarche
of
Babilon
,
Nabuchadnezar
.
And
thus
Dan.
9.
did
he
bring
him
to
the
knowledge
of
him selfe
to
sit
at
Iesus
feet
that
was
possessed
with
the
Legion
.
Marke
8.
The
third
reason
is
,
that
thus
he
might
make
all
the
endes
of
the
world
to
feare
him
,
and
to
walke
before
him
in
a
reuerent
regard
of
his
diuine
power
,
in
holines
and
righteousnes
all
the
dayes
of
their
life
.
For
as
yong
Tobias
,
when
he
Tob.
7.
vnderstood
that
seauen
of
his
predecessours
had
been
successiuelie
strangled
in
their
wedding
bed
,
therfore
did
he
with
the
more
dutifull
deuotion
by
his
holie
prayers
sanctifie
the
same
,
wherby
the
feind
fayled
in
his
force
,
and
was
put
to
slight
.
So
,
whosoeuer
he
is
that
followeth
the
rule
of
the
Gospell
,
to
watch
and
pray
least
he
fall
into
temptation
,
he
shal
escape
the
snares
of
this
great
hunter
,
and
the
grins
of
this
crafty
fowler
,
so
that
they
shall
not
fasten
vppon
him
.
The
fourth
reason
is
,
that
thus
the
Lord
openly
executing
his
fearfull
iudgements
,
all
the
Atheists
and
profane
Epicures
of
the
earth
,
may
knowe
themselues
to
be
but
menne
,
and
whatsoeuer
may
befall
a
man
,
that
also
may
fasten
and
light
vpon
them
:
for
as
they
palpablie
see
such
a
one
,
who
is
very
lamentably
tormented
,
not
with
any
naturall
mallady
,
whereof
there
may
be
giuen
a
reason
&
a
remedy
by
phisick
,
vnto
the
party
so
perplexed
for
his
ease
,
but
extraordinarily
by
som
supreme
power
furiously
oppressed
:
so
may
they
bee
enforced
to
confesse
,
the
same
danger
is
neere
vnto
them
also
,
for
they
are
of
the
same
mettall
and
moulde
,
of
the
same
forme
and
fashion
like
vnto
other
men
.
For
the
Diuel
feared
not
Saul
,
because
he
was
a
King
,
for
to
the
mightie
remaine
mighty
punishments
.
And
if
there
were
no
other
reason
,
mee
thinkes
this
might
serue
to
conuince
their
consciences
,
in
the
confessing
of
God
,
because
,
by
their
experience
they
haue
found
there
is
a
Diuell
,
the
executioner
of
mischiefe
vpon
the
sonnes
of
men
.
Doubtles
then
there
is
his
contrary
,
who
is
God
,
shewing
mercy
and
compassion
towards
them
that
feare
him
.
Our
conclusion
is
,
Be
the
power
and
might
of
the
Diuell
neuer
so
extreame
,
and
his
tortures
neuer
so
intollerable
,
yet
whosoeuer
hee
is
,
that
abideth
in
the
shaddowe
of
the
Almightie
,
hee
that
hath
made
the
Lord
his
hope
,
his
fortresse
,
and
his
trust
,
he
shal
be
deliuered
from
this
noysome
euill
.
The
Lord
shall
couer
him
vnder
his
wings
,
&
he
shall
Psal.
81.
be
sure
vnder
his
feathers
,
his
faithfulnesse
and
trueth
shal
be
his
shield
and
buckler
,
so
that
he
shall
not
be
afraide
of
the
feare
of
the
night
,
nor
of
the
arrow
that
flieth
by
day
,
hee
shal
cal
vpon
the
name
of
the
Lord
,
and
hee
will
heare
him
,
hee
will
be
with
him
in
his
troubles
,
to
deliuer
and
glorifie
him
for
euer
.
The
third
poynt
is
,
that
her
daughter
is
pitteously
tormented
,
had
shee
beene
quietly
possessed
,
or
lightly
tormented
,
for
a
twitch
and
away
,
it
had
beene
the
more
tollerable
,
but
herein
appeareth
the
malice
of
the
enemy
,
that
hee
dooth
so
greeuously
and
so
outragiously
torment
so
seely
and
so
simple
a
creature
.
Erasmus
(
me
thinketh
)
dooth
fitly
terme
it
Miserè
,
howsoeuer
the
Greeke
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
but
more
significatiuely
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
so
pitiously
that
it
would
pity
any
ones
hart
to
see
her
torments
▪
much
more
rent
the
mothers
heart
.
But
her●by
we
note
,
that
some
the
Diuell
possesseth
,
and
doth
not
torment
,
and
some
he
possesseth
and
tormenteth
pitteously
.
Hee
possessed
and
tormented
not
Mary
Magdalen
,
thogh
Luke
7.
37.
we
reade
there
were
seauen
diuelles
in
her
:
but
he
possessed
,
and
very
often
greeuously
tormented
Saul
.
Hee
possessed
,
but
tormented
not
Acts
19.
16.
him
that
ranne
vpon
the
seuen
sons
of
Sceua
the
Iew
,
and
wounded
them
:
Euen
so
he
possesseth
many
in
these
dayes
,
the
children
of
disobedience
,
that
liue
according
to
the
course
of
this
worlde
,
but
hee
seemeth
not
so
greeuouslie
to
torment
them
;
for
what
may
wee
thinke
else
of
them
,
in
whom
the
seauen
deadly
damnable
sinnes
rule
and
raigne
,
hath
not
Sathan
erected
his
throne
in
their
dwellings
,
and
are
they
not
possessed
of
him
?
What
can
ye
imagine
when
ye
beholde
a
painted
faced
wanton
,
set
out
with
her
strange
tinckling
head
tire
,
her
curled
perwigges
,
her
costly
glittering
apparell
,
her
fan
,
her
maske
,
her
bracelet
,
her
necklace
,
her
rings
,
her
chaines
,
her
muffe
,
her
sweet
sauour
,
her
fine
starched
linnen
,
her
out-stretched
necke
,
her
bare
naked
breastes
,
her
wandering
eyes
,
her
mincing
gate
,
with
her
tinckling
slippers
?
Can
ye
say
otherwise
then
that
there
is
a
puppet
possessed
(
yea
and
after
a
sorte
)
tormented
with
a
prowde
diuell
?
And
so
wee
may
affirme
of
all
the
rest
,
as
of
enuy
and
malice
,
whooredome
and
adultery
,
couetousnes
and
gluttony
,
&c.
Our
conclusion
is
,
whensoeuer
the
ennemy
to
our
saluation
dooth
dangerously
possesse
,
he
would
also
greeuously
torment
that
partie
,
but
that
he
is
for
a
while
restrained
by
the
imperiall
power
of
powers
.
And
therefore
lette
vs
be
sober
and
1.
Peter
5.
8.
watch
,
because
our
aduersary
the
diuell
goeth
about
as
a
roaring
lion
,
seeking
whome
hee
may
deuoure
.
Euery
woorde
in
the
Apostles
reason
is
full
of
force
:
As
first
,
because
he
is
our
aduersary
;
secondly
,
he
goeth
about
,
hee
laboureth
and
plotteth
vncessantly
;
thirdly
,
like
a
roaring
lion
,
full
of
might
and
malice
;
fourthly
▪
seeking
,
searching
,
and
winding
out
in
his
subtiltie
;
lastly
,
whomesoeuer
,
rich
or
poore
,
high
or
low
,
he
may
deuoure
,
not
onely
possesse
and
torment
in
this
life
,
but
the
miseries
of
this
vile
life
beeing
come
to
an
end
,
hee
may
swallowe
vp
into
euerlasting
perdition
with
himselfe
for
euer
,
whome
resist
you
(
beloued
)
in
your
strong
faith
,
and
hee
shall
flee
from
you
.
The
fourth
and
last
poynt
is
,
by
whome
her
daughter
was
thus
pitteously
tormented
,
namely
,
by
the
diuell
:
if
shee
had
beene
tormented
by
some
extraordinary
sickenesse
,
it
had
beene
greeuous
;
or
tormented
by
some
vnnaturall
mercilesse
men
,
(
the
more
to
be
pittied
)
but
to
bee
tormented
of
the
Diuell
,
the
sworne
ennemy
vnto
all
mankind
,
one
that
will
not
bee
satisfied
with
the
torments
of
this
life
,
bee
they
neuer
so
many
,
nor
miserable
:
this
is
as
heauy
,
as
wofull
,
and
as
greeuous
a
case
as
euer
was
heard
of
:
but
heerein
we
are
giuen
to
note
these
two
things
.
The
first
is
,
the
crauen
cowardlines
in
this
fowle
enemy
,
in
that
he
tyrannizeth
ouer
so
poore
a
creature
,
so
weake
a
childe
.
Indeed
,
betwixt
him
and
Adam
,
in
the
glory
of
Genes.
3.
his
creation
there
was
some
equalitie
,
and
betwixt
him
,
and
our
Sauiour
Mat.
4.
Christ
,
some
match
:
but
betwixt
him
,
and
this
weake
child
,
this
seely
gerle
,
impar
congressus
,
there
was
great
oddes
in
the
conflict
.
This
hath
beene
his
custome
of
olde
,
to
set
vpon
the
weakest
,
and
therefore
he
first
assaulted
the
woman
,
Genes.
3.
whome
hee
knew
to
bee
the
weaker
vessell
,
that
for
the
loue
of
her
,
the
man
might
the
rather
bee
drawne
into
disobedience
.
Afterward
he
assaulteth
both
the
daughters
of
Lot
,
that
they
might
the
easier
intice
Genes.
19
their
father
vnto
sinne
.
So
when
he
had
leaue
to
combate
with
Iob
,
he
first
layes
his
battery
against
his
goodes
,
then
vpon
his
children
,
and
lastly
,
on
his
wife
,
that
he
might
thus
haue
preuailed
against
that
good
man
.
And
(
beloued
)
doe
yee
not
marke
,
that
this
is
ordinary
in
the
diuels
darlings
,
and
their
worldly
dealings
?
Doe
they
not
vsually
force
the
weakest
to
the
wall
:
so
that
they
which
worst
may
,
must
holde
the
candle
.
Our
conclusion
is
,
The
Saintes
Rom.
8.
37.
of
God
in
all
these
things
are
more
then
conquerors
,
through
him
that
loueth
them
;
for
in
their
weakenes
,
his
strength
,
and
in
their
infirmities
,
his
power
is
manifested
to
his
eternall
glory
.
The
second
thing
to
be
noted
,
is
,
that
which
Saint
Iames
saith
,
Let
no
Iam.
1.
13.
man
say
when
he
is
tempted
,
I
am
tempted
of
God
:
for
God
can
not
be
tempted
with
euil
,
neither
tempteth
he
any
man
,
but
euery
man
is
tempted
when
hee
is
drawne
away
by
his
owne
concupiscence
,
and
is
enticed
:
fitly
therefore
doe
the
Fathers
define
a
temptation
to
bee
a
corrupt
affection
,
tending
or
enticing
vnto
euill
,
and
to
imagine
this
to
come
neere
to
God
is
high
blasphemy
.
The
matter
therefore
of
our
temptation
is
in
vs
,
euen
our
owne
concupiscence
,
the
diuil
needeth
but
to
bring
his
bellowes
vnto
this
fire
,
and
it
is
foorthwith
kindled
.
We
may
reade
indeede
that
God
prooueth
vs
,
as
Moses
sayeth
vnto
Exod.
20.
20.
the
people
,
feare
not
,
your
God
is
come
to
prooue
you
:
and
so
the
Psalmist
singeth
,
thou
(
O
GOD
)
Psalme
66.
10
hast
prooued
vs
,
thou
hast
tried
vs
,
as
siluer
is
tried
.
Hence
is
it
that
we
say
Gods
trialles
are
like
vnto
the
finers
worke
,
vppon
the
siluer
and
golde
,
the
drosse
is
consumed
,
but
the
mettall
is
the
purer
.
On
the
other
side
,
the
Diuelles
temptations
are
like
vnto
Sampsons
foxes
,
burning
Iudg.
15.
the
good
corne
,
and
leauing
nothing
but
the
stubble
,
and
ashes
.
Gods
trialls
,
they
alway
tend
to
his
glory
,
and
our
good
.
But
the
diuels
temptations
,
they
will
alway
runne
to
his
reioycing
,
and
our
shame
.
Our
conclusion
is
,
God
is
faithfull
,
1.
Cor.
10.
13
who
will
not
lay
vppon
his
Saintes
aboue
that
they
are
able
to
beare
,
but
will
giue
the
issue
with
the
temptation
,
to
his
glory
,
and
our
eternall
comfort
.
Wherefore
,
since
wee
see
howe
daungerous
a
thing
it
is
to
haue
the
diuell
domesticall
at
home
with
vs
,
eyther
in
our selues
,
or
in
our
children
,
or
in
any
of
our
family
.
Let
vs
therefore
,
by
the
example
of
this
good
woman
,
lay
open
our
sinnes
(
whereby
wee
are
possessed
,
though
wee
be
not
sensibly
tormented
by
the
Diuell
)
vnto
our
Lord
Iesus
Christ
,
that
of
his
mercie
hee
may
pardon
that
is
past
,
and
hereafter
,
in
that
which
is
to
come
,
albeit
sinne
can
not
cleane
bee
cast
out
of
vs
,
yet
the
power
thereof
may
bee
deiected
in
vs
,
that
wee
may
die
vnto
sinne
,
and
liue
vnto
righteousnesse
and
holinesse
for
euer
,
Amen
.
Tractatus
quintus
Verse
23.
But
he
answered
her
not
a
word
.
IN
these
words
we
are
proceeded
to
the
second
assault
giuen
to
this
good
womans
faith
,
the
greeuousnes
whereof
may
be
the
cleerer
seen
into
,
if
we
can
but
consider
a
while
with
our selues
,
what
a
dismaie
,
and
a
discouragement
(
ouer
and
aboue
the
inraging
griefe
thereof
)
it
striketh
into
the
hart
of
any
suter
,
to
make
his
moane
and
humble
petition
vnto
him
,
that
neither
heareth
nor
regardeth
him
:
for
who
can
endure
still
to
intreat
him
,
whom
he
findeth
inexorable
,
or
perseuer
to
call
vpon
him
who
is
wilfully
deafe
and
dumbe
.
Indeed
Elias
worthelie
laughed
at
Baals
1.
Reg.
18.
17
priestes
stabbing
them selues
and
crying
out
vnto
that
which
was
but
an
Idoll
(
that
is
the
worke
of
mans
handes
)
which
hath
eares
but
cannot
heare
,
eyes
and
cannot
see
&c.
But
it
will
make
any
man
roare
out
in
the
horrour
of
his
hart
,
when
he
hath
vncessantlie
called
vpon
his
omniscient
God
,
and
can
not
be
harkened
vnto
.
This
makes
the
Prophet
Dauid
Psal.
13.
with
such
vehemencie
to
expostulate
with
God
,
Vsque
quo
Domine
?
How
long
ô
Lord
wilt
thou
forget
me
,
for
euer
?
how
long
shall
I
crie
vnto
thee
?
how
long
wilt
thou
hide
thy
face
from
me
,
and
how
long
shall
I
be
wearied
in
my
hart
?
In
such
a
case
,
or
far
more
grieuous
was
this
good
womans
at
this
time
,
which
that
it
may
be
the
better
examined
,
we
will
branch
forth
this
temptation
into
her
three
fold
assaults
,
drawen
from
the
wordes
as
they
lie
before
vs
.
The
first
is
,
that
our
Sauiour
Christ
doth
not
answere
.
The
second
,
that
he
doth
not
answere
her
,
euen
her
that
crieth
out
so
.
The
third
,
that
hee
doth
not
vouchsafe
to
answere
her
one
word
.
And
of
these
orderlie
.
[
But
he
answered
her
not
a
word
,
]
The
first
word
in
these
words
aggrauateth
the
acrimonie
and
bitternes
of
this
temptation
,
for
the
Euangelist
seemeth
to
inferre
that
this
womans
outcrie
was
verie
patheticall
and
full
of
moouing
,
but
Iesus
Christ
for
all
that
seemeth
to
be
no
more
touched
therwith
,
then
the
deep
rooted
oke
is
,
with
the
blast
of
euery
litle
gale
.
It
is
strange
,
and
surpasseth
the
amazement
of
reason
,
that
our
Sauiour
Christ
should
giue
out
such
kind
commaundements
,
and
annex
therunto
such
large
promises
as
these
:
Aske
largelie
:
Open
thy
mouth
wide
,
and
I
wil
fill
it
.
Again
,
Psalme
81.
Aske
and
it
shal
be
giuen
you
.
And
again
,
Whatsoeuer
ye
aske
the
father
Matth.
7.
7
in
my
name
▪
he
shall
giue
you
,
and
such
like
,
infinite
.
And
now
when
a
silly
needie
weak
woman
asketh
seeketh
,
knocketh
,
and
crieth
out
aloude
,
he
is
as
one
dumbe
and
tongue
tyed
.
There
are
three
sorts
of
answers
which
in
the
common
ciuilitie
of
manners
are
vsuallie
shaped
.
The
first
is
of
necessitie
:
the
second
of
humanitie
:
and
the
third
of
superfluitie
.
The
first
is
made
when
an
answere
is
extreamly
vrged
.
The
second
is
when
it
is
curteously
demanded
.
The
third
is
full
of
tedious
yrkesomnes
,
knowing
no
end
of
speaking
.
Our
Sauiour
Christ
in
this
place
is
both
vrged
,
and
mournfully
requested
,
and
yet
he
frameth
neither
of
these
answeres
vnto
her
.
Questionles
,
our
Lord
Iesus
Christ
will
sometime
seeme
to
his
Saints
in
the
afflictions
of
their
soules
,
as
one
deafe
and
dumbe
,
not
daining
to
answere
them
.
So
seemed
he
to
that
holie
man
Iob
,
as
Iob.
10.
20.
himself
testifieth
:
When
I
crie
vnto
thee
,
thou
hearest
not
,
neither
regardest
thou
me
when
I
stand
vp
.
And
the
Prophet
Dauid
witnesseth
,
I
haue
cried
vnto
thee
in
the
Psal.
22.
day
time
,
and
thou
hearest
not
,
and
in
the
night
season
,
and
thou
regardest
me
not
:
so
that
,
day
and
night
,
and
night
and
day
,
he
that
created
the
eare
,
he
doth
not
heare
,
and
he
that
said
,
Call
vpon
me
in
the
time
Psal.
50.
of
thy
trouble
,
and
I
will
heare
thee
,
and
deliuer
thee
,
that
thou
maiest
glorifie
me
.
Yet
euen
he
I
say
some
times
seemeth
not
ro
respect
the
requests
and
quests
of
our
groanings
.
And
this
is
done
,
not
because
he
cannot
,
or
because
he
wil
not
speak
:
but
there
are
foure
deuine
reasons
in
his
heauenly
wisdome
that
lead
him
therunto
.
First
,
because
the
vehemencie
of
our
longing
desire
,
by
this
forbearance
should
be
the
more
incensed
:
for
a
ioy
deferred
though
for
a
time
,
P●ou
.
●●
.
it
breedeth
the
fainting
of
the
soule
,
yet
when
it
comes
,
it
is
a
tree
of
life
.
So
vse
our
Smithes
to
throw
water
vpon
their
burning
forge
,
that
by
the
blastes
of
the
bellowes
,
the
inclosed
fire
may
rage
the
hotter
.
And
thus
the
Lord
seemed
not
to
regard
those
outcries
,
which
the
people
threw
vp
into
the
heauens
,
when
they
were
in
that
extreame
exigent
vpon
the
bankes
of
the
red
sea
shore
,
that
their
miraculous
deliuerance
might
be
celebrated
with
the
greater
triumph
.
The
second
reason
is
,
because
the
benefit
which
is
with
many
cries
,
&
much
sweating
obtaind
,
is
the
higher
esteemed
:
for
that
prouerb
holdeth
true
;
Easie
got
,
is
soone
forgot
.
This
maketh
the
hauen
so
welcome
to
the
sea-faring
man
,
who
hath
been
deeplie
endangered
with
many
a
tempestuous
storme
.
And
this
made
the
day
of
Dauids
coronation
,
and
establishment
in
the
throne
of
Israell
so
triumphant
,
when
through
so
many
crosses
and
calamities
,
at
the
last
he
came
to
it
:
So
is
peace
the
sweeter
after
warre
;
and
pining
hunger
maketh
homely
fare
verie
toothsome
.
The
third
reason
is
,
because
our
Sauiour
Iesus
Christ
wil
thus
manifestly
conuince
the
stubborne
froward
harted
Iewes
,
whom
he
pardoneth
blaspheming
him
,
whom
he
satisfieth
tempting
him
,
and
vnto
whom
he
singeth
sweetly
,
when
they
stopped
vp
their
eares
against
him
.
Here
they
see
him
not
answering
her
that
cries
out
vnto
him
for
help
,
&
there
she
seeth
them
not
answering
him
that
night
&
day
stretcheth
out
his
hand
to
embrace
them
,
and
lifteth
vp
his
voice
like
a
Trumpet
,
sounding
vnto
them
that
wil
not
hear
him
.
So
shal
Sodom
condemne
Ierusalem
,
and
Tirus
and
Sidon
confound
the
pride
of
Capernaum
in
the
reuealing
day
of
Gods
Iustice
.
And
so
(
I
feare
)
the
religious
deuotion
of
our
ignorant
Papists
,
will
conuince
vs
of
stonie
coldnes
towardes
the
truth
of
our
Religion
.
The
fourth
and
last
reason
is
,
because
our
Sauiour
Iesus
Christ
thus
teacheth
vs
,
that
in
many
cases
hee
will
not
heare
,
not
answere
vs
,
but
at
the
importunate
sutes
of
our
incessant
prayers
,
for
so
he
signifieth
vnto
vs
by
that
parable
of
that
vnrighteous
Iudge
,
who
neither
Luke
18.
2.
feared
God
,
nor
regarded
man
:
for
thus
he
concludeth
,
shall
not
God
heare
his
elect
which
crie
night
and
day
vnto
him
,
though
he
suffer
long
;
I
tell
you
he
will
heare
&
reuenge
them
,
and
that
quickly
.
Some
diuels
will
not
be
cast
out
,
but
with
long
fasting
and
many
Mark
7.
prayers
,
and
some
thinges
may
not
be
graunted
at
the
first
hand
.
Mark
ye
not
how
Abraham
itterateth
his
Genes.
18.
prayers
for
the
intercession
of
Sodom
.
And
Elias
must
pray
seauen
1.
Reg.
18.
times
before
he
obtayneth
raine
in
the
dayes
of
Ahab
.
Ezech.
5.
Our
conclusion
is
,
as
the
Lord
said
to
his
Prophet
,
whether
they
heare
,
or
heare
not
,
sonne
of
man
,
speake
thou
.
So
say
I
to
you
,
whether
he
answere
,
or
answere
not
,
yet
let
not
vs
desist
from
our
cries
,
let
vs
not
giue
ouer
to
call
vpon
him
:
for
though
he
answere
not
,
yet
he
heareth
,
and
in
hearing
he
conceiueth
the
necessitie
of
our
requests
.
The
second
point
to
be
considered
in
this
assault
giuen
to
this
good
womans
faith
,
is
,
that
he
answereth
not
her
,
who
cries
out
to
him
for
an
answere
,
not
her
that
wearieth
him
and
his
company
with
her
clamorous
noyse
,
and
pursueth
him
with
a
most
pitifull
petition
.
Was
it
not
a
generall
proclamation
published
vnto
all
Nations
without
acceptance
of
persons
by
the
Prophet
,
Whosoeuer
calleth
Ioel
2.
vpon
the
name
of
the
Lord
shall
be
saued
?
This
woman
had
heard
therof
,
and
she
fastneth
the
shoote-anker
of
her
faith
vpon
this
promise
,
and
hereupon
she
is
bold
to
crie
and
call
,
but
he
answereth
her
not
a
word
.
Marke
ye
not
how
he
offereth
his
succouring
helpe
to
vs
that
sought
Gen.
3.
it
not
,
and
calls
vpon
vs
for
an
answere
,
that
would
not
willinglie
haue
heard
him
.
Yea
he
continueth
his
heauenly
talke
with
her
,
that
wrangled
with
him
at
Iacobs
well
:
Iohn
4.
but
heere
,
to
a
poore
,
carefull
,
and
comfortlesse
creature
,
vehemently
calling
vpon
him
for
it
,
he
answereth
her
not
a
word
.
Indeede
the
Prophet
protesteth
Ezech
11.
in
the
name
of
the
Lord
,
saying
,
are
ye
come
to
crie
after
me
?
As
I
liue
,
saith
the
Lorde
,
I
will
not
answere
you
.
But
this
was
spoken
to
a
people
that
had
despised
his
callings
,
and
regarded
not
his
admonitions
.
So
saith
he
by
the
Kingly
Prophet
:
The
wicked
shall
cry
,
yea
euen
vnto
Psal
18.
the
Lord
,
but
hee
shall
not
heare
them
.
But
in
another
place
hee
singeth
,
The
Lord
hath
looked
down
from
his
sanctuary
,
out
of
his
holy
heauens
hath
hee
behelde
the
earth
,
that
hee
might
heare
the
mournings
of
the
prisoner
,
and
deliuer
the
children
appoynted
vnto
death
.
Psalme
102
When
Artaxerxes
sawe
Nehemias
Nehem.
1.
in
the
sorrow
of
his
heart
,
with
a
sad
countenance
hanging
his
head
,
he
prouoked
him
to
speake
and
bewray
the
griefes
of
his
minde
,
and
he
answered
him
kingly
and
kindely
,
to
his
hearts
liking
.
So
the
princes
Ierem.
38.
of
Israel
had
taken
vp
a
prouerb
in
the
dayes
of
Ieremy
,
The
King
can
deny
vs
nothing
:
but
this
prouerb
seemeth
now
to
be
inuerted
;
for
this
bounteous
King
of
Israel
will
graunt
vs
nothing
,
no
not
so
much
as
an
answer
of
one
word
.
Heereby
wee
are
giuen
to
learne
two
lessons
:
First
,
that
in
all
the
petitions
of
our
harts
we
remember
to
giue
God
this
honor
,
that
he
knoweth
when
it
is
fittest
,
both
for
vs
to
be
heard
,
and
for
him
to
answer
vs
.
This
had
the
prophet
Dauid
very
well
practized
,
as
himselfe
singeth
,
Expectans
expectaui
Dominum
,
Psalme
40.
I
waited
long
,
and
sought
the
Lord
,
and
patiently
did
beare
.
And
so
the
Prophet
Esay
testifieth
,
that
he
Esay
28.
16
which
beleeueth
,
maketh
no
hast
:
for
as
faith
is
not
at
her
first
conception
,
in
her
fulnes
,
neither
is
her
strength
,
perfected
at
her
first
birth
.
The
second
is
,
that
we
must
not
therefore
onely
continue
the
exercise
of
our
faithfull
prayers
,
because
wee
woulde
preuayle
in
our
petitions
,
but
because
howsoeuer
it
falleth
out
with
vs
.
Yet
we
know
this
is
the
issue
and
end
of
our
dooings
,
that
heerein
wee
haue
doone
that
which
was
commaunded
vs
.
Wee
haue
obeyed
the
will
of
our
GOD
,
and
we
haue
beene
exercised
in
that
which
hath
beene
well
pleasing
vnto
him
.
So
then
,
ex
congruo
,
what
rewarde
may
wee
looke
for
,
dooing
no
more
than
our
necessary
duetie
;
or
,
ex
condigno
,
neyther
dooing
it
so
often
,
nor
so
well
as
it
ought
to
be
done
.
Whether
then
wee
be
not
answered
vnto
out
cries
,
or
if
we
be
sometime
answered
,
as
Salomon
1.
Reg.
2.
2●
.
answereth
his
mother
,
making
an
vnaduised
sute
for
his
brother
Adoniah
,
thou
hast
asked
this
against
his
life
,
wee
are
neuerthelesse
to
pursue
the
practize
of
our
prayers
,
submitting
the
successe
thereof
to
his
fauour
,
that
both
vnderstandeth
them
,
and
what
is
fittest
for
vs
.
Our
conclusion
is
,
let
vs
not
bee
wearie
of
well
doing
;
for
,
how
soeuer
they
went
foorth
weeping
,
in
Psalme
126
bearing
of
their
pretious
seede
,
yet
they
made
at
the
last
a
ioyfull
returne
,
bringing
their
sheaues
in
their
bosome
.
The
third
thing
to
be
looked
into
in
this
greeuous
assault
,
is
,
that
he
aunswered
her
not
a
worde
,
herein
expressing
the
maner
of
the
Iewes
behauiour
towards
the
Canaanites
,
whome
,
as
prophane
dogges
,
they
thought
not
woorthy
to
be
spoken
vnto
.
So
I
read
of
one
Pallas
,
whom
the
Emperour
Claudius
Caesar
made
a
free
man
,
who
forgetting
his
owne
late
seruile
estate
,
would
neuer
vouchsafe
to
speake
to
any
seruant
;
but
when
they
mooued
any
question
vnto
him
,
hee
aunswered
either
by
a
nodde
,
or
by
the
poynting
of
his
finger
;
or
if
the
busines
so
required
,
by
writing
;
but
they
coulde
neuer
wring
a
worde
out
of
his
mouth
vnto
them
.
Good
Lord
that
the
king
of
Samaria
,
2.
Reg.
6.
27
in
that
extreame
famine
,
being
called
vppon
by
an
vnnaturall
mother
,
for
some
helpe
,
at
the
last
he
giueth
her
this
answere
,
seeing
the
Lorde
dooth
not
succour
thee
how
can
I
helpe
thee
?
And
yet
this
our
King
of
heauen
,
in
whom
all
health
,
help
and
succour
is
heaped
vp
,
being
so
instantly
vrged
by
so
faithfull
a
woman
,
will
not
vouchsafe
her
the
answer
of
one
woord
.
Doubtlesse
this
temptation
was
exceeding
greeuous
.
Had
hee
saide
to
her
but
as
hee
did
to
blinde
Bartimeus
,
What
wilt
thou
that
I
do
to
thee
?
Or
as
he
did
Luke
19.
to
Zacheus
,
I
will
to
day
dine
with
thee
:
or
but
as
he
said
to
the
Diuell
,
Marke
5.
Hold
thy
peace
;
it
had
bin
some
confort
.
But
behold
,
the
heauenly
treasury
of
eternall
happinesse
is
close
shutte
vp
,
and
he
answers
her
not
a
worde
.
Peter
saide
very
truely
of
this
our
sweet
Sauior
.
Thou
hast
the
words
Iohn
6.
of
eternal
life
,
not
only
the
words
of
authority
to
commaunde
creation
,
and
the
wordes
of
wisedome
to
direct
and
order
,
but
also
the
words
of
grace
and
health
,
to
recouer
and
cure
;
and
the
wordes
of
power
to
conuert
and
saue
,
and
the
words
of
wonder
to
confound
&
destroy
,
and
yet
at
this
instant
he
wil
not
answere
with
one
of
all
these
woordes
.
If
it
had
pleased
him
to
deigne
her
but
that
cold
answere
,
which
Phillip
of
Macedon
sometime
gaue
to
the
poore
widdow
,
who
had
been
a
long
suter
in
a
lawfull
cause
,
Nondum
est
mihi
otium
,
As
yet
I
haue
no
leasure
;
yet
this
might
haue
breathed
some
hope
of
help
into
her
hart
against
an
other
time
,
but
not
to
answere
her
a
word
,
neither
good
nor
bad
,
not
once
to
open
his
lips
,
not
to
bestow
the
easie
labour
of
one
word
vpon
her
,
this
pang
pincheth
passing
sore
.
Thus
may
we
reade
,
that
thrice
our
Sauiour
would
not
vouchsafe
the
answere
of
one
word
when
it
was
demaunded
of
him
.
The
first
was
vnto
the
high
Marke
14.
61
Priest
,
and
those
periured
false
forsworne
witnesses
that
agreed
not
togither
against
him
.
The
Euangelist
saith
,
but
he
held
his
peace
and
answered
not
a
word
.
The
second
was
vnto
Herod
&
his
Luke
23.
9
men
of
warre
,
despising
&
mocking
him
,
who
although
contemptuously
they
questioned
with
him
of
many
thinges
,
but
(
sayth
the
Euangelist
)
he
answered
nothing
.
The
third
was
vnto
Pilate
,
examining
him
,
when
he
was
accused
of
the
chiefe
Priests
and
Elders
,
being
vrged
to
purge
himselfe
,
hearest
Math.
27.
14.
thou
not
how
many
things
they
lay
against
thee
?
It
followeth
,
but
he
answered
him
not
one
worde
,
in
somuch
that
the
Gouernor
marueled
greatly
.
Nowe
then
,
if
that
rule
holde
,
that
Omnis
Christi
actio
est
nostra
instructio
,
then
are
we
learned
hereby
vnto
three
kindes
of
menne
,
sometime
not
to
vouchsafe
an
aunswere
.
The
first
are
idolatrous
priests
and
false
witnesses
:
the
second
are
dissolute
courtiers
and
desperate
souldiers
:
the
third
are
men
pleasing
Iudges
,
and
meale-mouthed
Magistrates
.
But
,
to
passe
ouer
these
,
as
with
a
finger
touched
,
in
this
silence
our
Sauior
teacheth
vs
these
two
things
.
First
,
that
there
is
a
season
of
silence
,
as
well
as
of
speach
,
and
he
is
a
perfect
wise
man
that
knowes
and
obserues
his
due
times
:
for
there
is
more
wisdome
sometime
seen
by
silence
,
then
learning
or
discretion
discouered
by
speaking
Salomon
affirmeth
this
to
be
one
of
the
three
things
that
bewraieth
a
foole
,
euen
his
too
much
babling
.
Hence
was
it
that
Socrates
taught
his
schollars
to
learne
a
seauen
yeres
silence
with
this
experimentall
reason
,
Quamplurimos
vidi
in
grauissima
incidisse
peccata
loquendo
,
tacendo
nullos
,
I
haue
obserued
many
to
haue
fallen
into
great
offences
by
speaking
,
but
neuer
any
by
keeping
silence
.
The
tongue
therfore
being
so
vnrulie
an
euill
,
hath
God
lockt
vp
within
the
two
walles
of
the
teeth
,
and
the
two
barres
of
the
lips
.
For
it
is
most
true
,
Est
irreuocabile
verbum
.
And
that
father
said
wisely
,
Paruus
sermo
leuiter
volat
,
sedgrauiter
vulnerat
.
Barnard
.
Our
conclusion
is
,
with
the
Prophet
Dauid
to
set
a
watch
before
our
lips
,
that
we
offend
not
with
our
tongue
,
that
we
may
learne
to
speak
seldom
,
but
sure
,
&
fitly
to
the
purpose
.
The
other
thing
learned
vs
,
is
,
that
although
our
Sauiour
Christ
speaketh
not
outwardly
to
this
good
woman
,
giuing
her
a
verball
answer
,
framed
of
sillables
and
wordes
,
yet
inwardly
and
spiritually
he
speaketh
vnto
her
soule
two
maner
of
waies
.
The
first
,
by
his
holy
word
,
wherin
he
still
remembreth
her
of
his
gratious
promises
,
assured
to
them
that
call
for
them
,
yea
,
to
all
such
as
call
for
them
faithfully
:
for
it
is
written
,
He
will
not
despise
the
low
estate
of
the
poore
,
nor
hide
himselfe
from
him
,
but
when
he
calleth
he
will
hearken
vnto
him
.
So
was
the
word
of
god
the
prophet
Dauids
comforter
Psal.
21.
&
his
counsellors
,
&
how
soeuer
after
diuers
maners
god
in
elder
time
spake
to
our
fathers
by
the
Prophets
,
yet
in
these
last
dayes
he
continueth
Hebr.
1.
thus
now
to
speak
vnto
vs
by
his
owne
sonne
in
his
most
holie
word
.
Let
vs
therefore
search
the
Sciptures
,
for
they
testifie
of
him
,
and
in
them
,
and
by
them
he
still
speaketh
comfortably
vnto
his
people
.
Secondly
he
speaketh
vnto
this
woman
by
his
holy
spirit
,
sealing
vp
the
truth
of
those
his
promises
in
her
hart
,
whereby
she
was
confidently
perswaded
,
that
howsoeuer
he
forbore
to
open
his
mouth
towards
her
:
yet
it
was
impossible
for
him
to
forget
her
outcries
,
or
to
helpe
her
.
Thus
spake
the
Lord
vnto
Ionas
Ionas
●
.
in
the
bottome
of
the
sea
,
and
in
the
deep
darknes
of
the
Whales
bellie
.
And
so
the
Lord
spake
vnto
Peter
,
mourning
like
a
doue
,
and
bathing
himselfe
in
his
salt-brine
teares
.
Our
conclusion
is
,
we
haue
his
holie
word
,
wherein
we
heare
him
speaking
vnto
vs
,
and
we
haue
his
holie
spirit
,
whereby
he
speaketh
within
vs
:
Therefore
the
Lord
will
not
be
silent
for
euer
,
he
hath
not
forgotten
to
be
mercifull
,
neither
will
he
shut
vp
his
tender
mercies
in
displeasure
.
This
is
our
weaknes
,
to
suspect
our
all-seeing
,
all-hearing
,
and
all-knowing
GOD
to
bee
deafe
,
or
dumbe
.
Surely
,
though
wee
be
poore
and
needy
,
our
GOD
thinketh
vpon
vs
,
he
will
answere
,
and
will
helpe
vs
.
O
Lord
make
no
long
tarrying
.
Amen
.
Tractatus
Sextus
.
Verse
24.
Then
came
his
Disciples
and
besought
him
,
saying
,
send
her
away
,
for
she
crieth
after
vs
.
WE
are
now
lanched
into
the
maine
streame
of
this
hystorie
,
wherein
we
find
the
Disciples
of
our
Lord
Iesus
Christ
will
haue
their
oare
,
they
will
strike
their
stroke
,
they
will
be
actors
and
dealers
heerein
;
who
not
vnderstanding
their
Lordes
secret
intendement
,
think
it
an
impudent
and
a
shameles
part
in
them
to
suffer
this
wofull
woman
ceaselesse
thus
to
follow
them
,
crying
still
out
,
and
bawling
after
them
,
and
therefore
they
are
now
become
suters
in
her
behalfe
,
desiring
him
to
send
her
away
.
But
that
which
disquieted
them
,
reioiced
our
Lord
Iesus
,
for
their
discontentment
in
this
case
,
pleaseth
our
sweet
Sauiour
.
We
wil
at
this
time
,
through
the
assistance
of
Gods
holie
spirit
,
prosecute
these
wordes
as
they
lie
before
vs
,
drawne
into
this
order
.
In
the
first
place
we
will
obserue
who
they
be
that
make
this
petition
in
the
behalfe
of
this
carefull
crying
woman
,
noted
in
these
wordes
,
Then
came
his
Disciples
and
besought
him
&c.
The
second
is
the
summe
of
this
their
request
in
these
wordes
,
Send
her
away
.
The
third
is
the
reason
rendred
of
this
their
request
in
these
wordes
,
for
she
crieth
after
vs
.
Then
came
his
Disciples
,
]
By
this
comming
of
the
Disciples
vnto
our
Lord
Iesus
,
this
silly
Syrophenissian
might
begin
to
conceaue
some
comfort
,
for
thus
might
she
argue
within
her selfe
;
He
hath
not
answered
me
one
word
;
I
graunt
it
,
for
I
am
vnworthy
to
haue
that
blisfull
gratious
mouth
opened
vnto
me
.
But
now
that
I
heare
his
Disciples
haue
made
a
motion
for
me
,
they
are
such
as
are
neare
and
deare
to
him
,
whom
he
vseth
in
most
familiar
kindnes
,
surelie
their
Lord
can
deny
them
nothing
:
and
therefore
,
since
it
hath
pleased
them
to
solicite
him
in
my
behalfe
,
I
am
in
good
hope
to
preuaile
with
him
:
For
indeed
this
hath
been
a
courtlike
practise
in
the
traffike
of
this
world
,
according
to
the
French
prouerbe
:
He
that
will
the
French
King
win
,
With
his
fauorites
he
must
begin
.
So
we
reade
,
when
Absalom
laboured
to
recouer
his
fathers
princelie
fauour
,
and
had
procured
Ioab
to
further
it
,
when
he
perceiued
that
Ioab
went
but
slowly
about
it
,
mark
2.
Sam
●
.
14
I
pray
you
to
prick
him
forward
,
what
a
pranck
he
played
him
.
So
when
Mardocheus
warelie
Hester
15
watched
for
an
opportune
accesse
into
the
kings
presence
,
which
for
him selfe
rashly
to
haue
dared
to
do
,
was
the
danger
of
his
head
:
for
this
was
the
Persian
law
,
whosoeuer
comes
into
the
inner
court
of
the
kings
Pallace
vncalled
,
shall
die
the
death
,
vnlesse
the
king
hold
forth
his
golden
Rod
vnto
him
,
therfore
doth
Mardocheus
wiselie
herein
vse
Hester
the
Queenes
good
helpe
,
as
a
gratious
meanes
for
him
.
Princes
pallaces
,
and
rich
mens
houses
haue
great
gates
,
large
courtes
,
and
many
a
winding
roome
,
so
that
the
out
cries
of
the
poore
oppressed
may
easilie
vanish
in
the
emptie
aire
before
they
can
pierce
into
their
priuate
Parlours
:
I
haue
heard
a
reuerend
and
learned
Lawyer
of
this
land
protest
once
,
with
great
vehemencie
,
he
could
saile
into
France
,
trauell
into
Paris
,
and
make
his
returne
,
better
cheape
,
then
hee
was
able
to
passe
through
the
Lorde
Chancelors
great
chamber
,
to
come
to
priuate
speech
with
him
.
Hence
is
it
that
wee
vsurpe
that
olde
prouerbe
,
In
the
Court
,
as
thou
art
befriended
So
shall
thy
sute
be
ended
.
And
againe
,
Better
is
a
friend
in
the
Courte
,
then
a
penny
in
thy
purse
.
But
this
was
apud
seclum
prius
,
in
elder
times
,
when
Courtiers
cared
not
for
pence
:
but
now
that
prouerb
is
inuerted
;
for
wee
finde
that
thy
peny
in
thy
purse
prooues
thy
best
friend
in
the
Court
.
Hungry
hawkes
flie
from
empty
fistes
:
and
wert
thou
as
good
as
Homer
himselfe
,
Si
nihil
attuleris
.
Pierce
Pennilesse
,
if
hee
be
a
suter
in
forma
pauperis
,
must
walke
and
waite
at
the
gate
,
to
attend
opportunitie
.
Neuerthelesse
,
I
assure
my selfe
,
the
Lord
our
God
wil
not
suffer
the
lamentable
complaints
of
the
poore
afflicted
to
beate
against
our
stonie
walles
,
and
yron
gates
in
vaine
:
But
he
will
in
his
mercies
,
raise
vp
some
wise
Abigail
,
to
molifie
the
niggardly
1.
Sam.
25
Nabals
of
this
vncharitable
age
:
for
howsoeuer
that
Diues
,
who
is
to
Luke
16.
be
buried
in
hell
,
neither
heares
,
nor
regardes
hunger-starued
Lazarus
:
yet
his
very
dogs
will
licke
his
sores
,
and
lessen
his
sorrowes
.
Our
conclusion
is
,
He
that
speaketh
in
the
behalfe
of
the
poore
,
whose
out-cries
rent
his
heart
,
whatsoeuer
his
woordes
do
worke
,
and
howesoeuer
his
speeche
dooth
prosper
,
hee
hath
discharged
the
dutie
of
a
true
Christian
neighbour
,
and
hath
made
manifest
his
mercifulnes
,
Misericordias
,
à
misero
corde
dictas
,
and
seuentie
times
seuen
times
blessed
are
such
mercifull
Matth.
5
men
,
for
they
shall
be
sure
to
obtaine
mercie
.
And
besought
him
saying
,
&c.
By
these
woordes
our
Catholike
brethren
of
Rome
,
thinke
they
haue
made
a
great
conquest
ouer
vs
(
as
their
Annotations
in
their
Rhemish
Testament
obserue
)
but
they
triumph
before
the
victory
,
they
doe
beare
vs
downe
,
hand
ouer
head
,
that
we
shall
neuer
be
able
to
withstand
their
Doctrine
of
the
Inuocation
of
Saintes
,
if
this
place
be
wel
considered
:
For
thus
they
reason
,
the
Disciples
of
our
Lord
Iesus
beseeche
him
,
in
the
behalfe
of
this
poore
woman
,
Ergo
,
the
Saints
of
God
make
intercession
for
vs
.
Is
it
not
therefore
necessary
,
that
wee
cal
vpon
them
,
to
continue
this
their
intercession
for
vs
?
An other
argument
is
this
;
If
the
Saints
of
God
,
compassed
about
with
their
infirmities
in
this
militant
Church
,
praying
one
for
another
,
preuayle
wyth
our
Lord
Iesus
,
howe
much
more
shall
the
Saintes
,
nowe
glorified
in
the
triumphant
Church
(
makeing
intercession
for
vs
)
be
heard
of
our
Sauiour
?
But
to
meet
with
these
men
,
and
their
reasons
,
and
(
if
it
be
possible
)
to
satisfie
such
as
be
not
obdurate
in
this
heresie
:
although
it
be
generallie
receiued
in
the
schooles
,
and
it
goes
for
good
payment
amongst
them
,
that
Argumentum
ab
exemplis
no
probat
.
An
argument
drawne
from
examples
prooues
nothing
:
yet
will
wee
insist
in
this
example
,
and
from
hence
let
vs
see
howe
this
doctrine
may
be
diduced
.
The
Disciples
of
our
Lorde
intreate
him
for
this
woman
:
Ergo
,
the
Saintes
pray
for
vs
:
and
who
is
he
that
denies
this
Doctrine
,
so
it
be
rightly
vnderstoode
(
as
the
nature
of
the
Text
leads
vs
)
of
the
Saints
here
vpon
earth
yet
aliue
,
as
these
Disciples
now
were
?
But
to
force
this
argument
,
à
viuis
,
ad
mortuos
,
ab
ente
ad
non
ens
,
from
the
Saints
nowe
liuing
,
amongst
vs
inured
to
infirmities
with
vs
,
to
the
Saintes
dead
and
departed
exempted
from
the
least
feeling
or
touch
of
any
infirmities
;
is
not
this
a
preposterous
reasoning
?
Numquid
viui
consulent
mortuos
?
shall
the
liuing
aske
counsell
of
the
dead
?
Againe
,
wee
reade
that
this
woman
cries
out
vpon
our
Lord
Iesus
,
wee
can
not
probably
gather
,
that
she
called
vpon
any
of
the
Apostls
,
or
besought
them
to
intreate
our
Lord
Iesus
for
her
.
Lastly
,
if
she
did
beseech
them
,
and
they
at
her
request
did
intreate
our
Lord
for
her
,
yet
marke
,
I
pray
you
,
how
little
they
preuayle
,
they
doe
not
onely
not
obtayne
,
but
they
are
repulsed
in
their
request
,
so
that
by
the
sight
of
this
example
,
we
are
rather
discoraged
,
than
confirmed
to
call
vpon
the
Saints
.
And
whereas
for
the
more
gratious
acceptance
of
this
doctrine
,
they
talke
of
Porters
,
Warders
,
and
many
friendly
fauorites
,
who
must
be
first
sollicited
before
our
Lord
Iesus
be
acquainted
with
our
petitions
;
out
of
doubt
,
heerein
they
shew
themselues
great
ennemies
to
the
free
grace
of
God
in
our
Lorde
Iesus
Christ
,
and
they
offer
his
grace
manifest
wrongs
.
For
,
may
wee
imagine
that
hee
Reuel.
2.
(
who
now
standeth
at
the
doore
of
our
heartes
)
and
knocketh
that
he
may
come
into
vs
,
and
dwell
with
vs
:
when
wee
shall
knocke
at
the
gate
of
his
mercies
,
by
our
feruent
and
faithfull
prayers
,
will
he
not
open
,
nor
graunt
admission
vnto
our
requests
?
Saith
not
I
pray
you
the
Scripture
,
The
Lord
is
neere
vnto
all
such
as
call
vpon
him
,
yea
al
such
as
cal
vpon
him
faithfully
,
&c.
Also
,
do
they
not
know
,
or
will
they
not
vnderstand
,
that
al
our
payers
oght
to
be
directed
to
the
shoot-anker
of
our
faith
,
and
do
any
christians
beleeue
in
any
of
the
Saints
?
We
beleeue
there
are
Saintes
,
as
there
are
Angells
,
and
we
beleeue
the
Saints
and
Angells
,
that
is
,
giue
credence
vnto
their
words
,
answerable
to
the
truth
of
holy
Scriptures
,
but
to
beleeue
in
the
Saints
,
is
to
make
them
our
gods
,
and
this
were
grosse
idolatrie
.
Then
,
if
it
be
not
lawfull
for
any
christian
,
to
beleeue
in
the
Saintes
,
neyther
is
it
lawfull
to
pray
vnto
the
Saintes
,
for
wee
must
pray
to
them
onely
,
in
whom
we
beleeue
.
Lastly
,
since
the
Lord
hath
said
,
Psalme
50.
he
that
offereth
me
praise
,
honoureth
me
:
therefore
we
say
,
he
that
offereth
praise
or
prayer
to
any
but
God
alone
,
he
dishonoureth
him
.
We
conclude
this
point
,
chalenging
them
to
shew
vs
,
either
any
expresse
commandement
throughout
the
whole
Scriptures
,
which
imoyneth
vs
to
call
vpon
any
Angell
or
Saint
departed
out
of
this
world
:
Or
let
them
set
vs
downe
any
faithful
promises
,
assuring
vs
that
we
shall
preuaile
in
our
petitions
,
which
we
make
vnto
any
Angell
or
Saint
departed
:
Or
lastlie
,
let
them
prooue
to
vs
,
that
any
of
the
Patriarkes
,
Prophets
,
or
Apostles
of
our
Lord
Iesus
Christ
,
made
any
of
their
prayers
vnto
any
creature
in
heauen
or
earth
,
saue
to
the
Lord
onelie
,
and
they
shall
doe
somewhat
for
their
inuocation
of
Saintes
.
But
if
this
cannot
be
done
(
or
at
the
least
neuer
truely
done
)
then
are
we
content
to
erre
still
from
them
in
this
point
of
doctrine
,
and
so
to
say
with
the
Prophet
Ieremy
,
If
we
be
deceiued
,
thou
hast
deceiued
vs
,
ô
Lord
,
for
thou
hast
commaunded
vs
to
call
vpon
thee
in
the
time
of
trouble
,
promising
that
thou
wilt
heare
vs
,
and
deliuer
vs
,
that
we
may
glorifie
thee
:
To
thee
be
glorie
for
it
.
It
followeth
.
[
Send
her
away
]
This
is
the
second
point
,
the
summe
of
their
request
,
to
be
rid
of
her
they
care
not
how
,
so
they
were
eased
of
her
.
Wherein
first
of
all
we
may
meet
with
this
preposterous
pollicie
,
the
ouer
weening
wisdom
of
flesh
and
bloud
,
wherby
she
thinkes
she
may
out
strip
the
counsell
of
the
Lord
.
For
example
,
one
is
bade
to
goe
wash
him selfe
in
Iordan
,
and
he
2.
Reg.
5.
shall
be
cleane
;
and
hee
replies
,
are
there
not
as
good
and
as
goodlie
waters
in
Damasco
?
Another
binds
the
counsell
of
God
to
eight
dayes
,
Iudeth
7.
or
else
hee
will
surrender
the
citie
.
The
blessed
mother
of
our
Lord
Iohn
2.
Iesus
Christ
will
learne
him
what
he
hath
to
doo
,
and
tell
him
,
they
want
wine
at
the
mariage
.
And
the
chosen
Apostle
Peter
,
will
Math.
16.
not
bee
behind
in
kindnesse
,
to
remember
his
master
,
to
spare
him selfe
.
The
Apostolicall
canon
is
,
that
Phil.
4.
wee
should
follow
the
trueth
in
loue
,
wee
must
not
out
strip
the
trueth
.
Secondly
,
we
must
follow
the
trueth
,
wee
must
not
direct
the
trueth
.
Thirdly
,
wee
must
follow
the
trueth
,
wee
must
not
follow
our
owne
conceits
,
or
the
deuises
of
our
owne
braine
:
but
this
world
is
topsie turuie
turned
,
and
the
world
runnes
backward
.
The
patient
will
prescribe
what
the
Phisition
shall
minister
vnto
him
;
the
sheepe
will
choose
and
leade
their
shepheard
;
the
disciples
will
teach
their
master
.
Is
not
this
meere
madnesse
amongst
the
sonnes
of
men
?
Truely
said
the
Prophet
,
euerie
man
is
a
beast
in
his
owne
vnderstanding
Ieremy
7.
:
and
our
Prouerb
is
,
quisque
sibi
pessimus
magister
,
euery
man
is
a
bad
Schoolemaister
vnto
himselfe
.
We
conclude
woe
vnto
him
that
is
wise
in
his
owne
eyes
:
let
vs
followe
the
Lorde
leading
vs
,
captiuating
al
our
vnderstanding
to
the
conduct
and
guide
of
his
will
.
For
I
assure
you
,
the
will
and
pleasure
of
God
is
the
exactest
rule
of
all
wisedome
,
equitie
and
iustice
.
[
For
she
crieth
after
vs
.
]
This
is
the
third
and
last
point
,
contayning
the
reason
of
this
their
request
;
they
desire
to
haue
her
shaken
off
and
sent
away
,
because
she
maketh
such
an
outcrie
,
and
so
bawleth
out
after
them
:
they
regard
not
so
much
her
help
,
as
their
owne
ease
,
so
she
were
gone
,
that
they
were
no
more
troubled
with
her
clamorous
noise
,
that
was
all
they
wished
.
Wherein
first
of
all
,
we
see
how
the
Lord
God
turneth
the
corrupt
affections
of
men
,
to
the
good
of
his
children
,
as
a
wise
phisition
in
vsing
poyson
,
which
he
so
tempereth
by
degrees
,
that
the
poyson
,
which
of
it selfe
is
meere
hurtfull
,
by
the
phisitions
skill
,
worketh
an
effect
most
profitable
:
so
from
the
lewdest
and
corruptest
aff●ctions
of
men
,
the
Lord
our
God
produceth
good
effects
:
Hence
is
it
that
Austen
saith
,
Deus
aliquando
voluntatem
suam
bonam
per
voluntatem
improborum
malam
implet
,
God
sometime
effecteth
his
good
wil
,
by
the
naughtie
will
of
the
wicked
:
as
that
wrongfull
imprisonment
of
Ioseph
,
by
that
slanderous
surmise
of
Genes.
39.
Putiphars
wife
,
as
also
that
vnnaturall
sale
which
his
brethren
made
of
him
.
From
these
out-rages
the
Lord
fetcheth
forth
the
meanes
of
their
preseruation
in
the
needfull
time
of
their
trouble
.
So
likewise
,
from
the
most
monstrous
treason
that
euer
this
worldes
eye
wondred
at
,
which
Iudas
committed
,
the
Lord
God
wrought
,
and
Math.
26.
brought
out
the
redemption
of
mankind
.
Plutarch
reporteth
,
that
a
woman
,
in
hope
to
kill
Pericles
,
stroke
him
vpon
the
stomach
with
a
stone
so
vehementlie
,
that
the
blow
brake
an
impostume
,
bred
within
him
,
wherby
hee
recouered
his
perfect
health
:
euen
so
the
Lord
applieth
the
vngodly
proceedings
of
the
wicked
vnto
a
good
end
.
Notable
is
the
saying
which
Ioseph
vseth
vnto
his
brethren
,
when
you
thought
Genes.
45.
euill
against
me
,
God
disposed
it
to
good
,
that
he
might
worke
,
as
it
is
come
to
passe
this
day
,
and
saue
much
people
therby
.
The
wicked
therefore
run
on
in
their
wickednes
,
and
God
runneth
with
them
,
not
staying
their
course
,
but
turning
their
way
to
his
glorie
,
and
the
good
of
his
elect
.
Neither
haue
the
vngodlie
herein
to
reioice
,
because
God
maketh
a
profitable
vse
of
their
poyson-som
sinnes
,
for
thou
art
not
therefore
to
be
excused
,
thou
vngodlie
liuer
,
because
the
Lord
can
conuert
thy
vngodlines
to
his
good
.
Babilon
was
his
hammer
,
and
Ashur
the
scourge
of
his
wrath
:
yet
both
his
hammer
&
his
scourge
(
when
they
had
done
their
offices
)
were
throwne
into
the
fire
,
and
burnt
to
ashes
.
We
know
that
Sathan
himselfe
is
the
executioner
of
his
will
and
seruice
,
and
yet
wee
2.
Peter
3.
know
also
,
that
Sathan
is
reserued
in
chaines
vnder
darknes
,
vnto
the
iudgement
of
the
great
day
.
Our
conclusion
is
,
The
Lord
raigneth
,
be
the
people
neuer
so
mad
,
he
sitteth
aboue
the
Cherubins
,
be
the
wicked
neuer
so
outragious
,
and
he
so
rangeth
&
ruleth
all
their
deuises
,
be
they
neuer
so
diuilish
,
that
they
shall
turne
to
his
glorie
,
and
the
benefit
of
his
elect
.
Lastly
,
in
that
the
Disciples
desire
to
haue
her
sent
away
,
because
she
crieth
after
them
:
Hence
are
we
learned
,
so
farre
forth
to
labour
and
seek
for
our
owne
ease
,
as
it
may
also
stand
with
the
good
of
our
neighbour
,
for
we
are
neither
borne
for
our selues
,
nor
to
our
selues
:
and
therfore
the
prouerb
saith
,
He
that
liues
to
himselfe
alone
,
Is
worthie
to
liue
with
none
.
The
Lacedemonian
common-wealth
neuer
allowed
of
two
kindes
of
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
louers
of
them selues
,
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
despisers
and
haters
of
men
.
The
Apostle
Saint
Paul
saith
,
Wee
are
all
members
of
one
body
,
and
therefore
the
eie
can
1.
Cor.
12.
not
say
,
I
haue
no
need
of
the
hand
;
nor
the
hand
,
I
haue
no
neede
of
the
feete
.
Demosthenes
telles
the
Athenians
a
tale
,
but
it
hath
his
Morall
:
the
members
of
the
body
(
sayth
the
Oratour
)
once
fell
at
variance
amongest
themselues
;
the
eye
,
he
was
offended
,
because
all
that
he
looked
after
,
was
little
enough
to
please
the
belly
;
the
handes
were
offended
,
because
all
they
did
,
was
little
enough
to
fill
the
mouth
,
and
satisfie
the
belly
;
the
feete
were
offended
,
because
all
their
trauell
was
for
the
belly
:
Thus
offended
,
they
agreed
euery
one
to
withdrawe
his
duetie
from
the
belly
,
so
that
in
shorte
time
the
belly
became
hunger-pinched
,
and
waxed
so
feeble
,
that
the
eye
sight
failed
,
the
handes
shaked
,
and
the
feete
trembled
vnder
their
burden
:
inquiring
therefore
the
cause
thereof
,
they
found
,
it
proceeded
from
the
faintnesse
of
the
heart
,
because
of
the
emptinesse
of
the
belly
.
Wherefore
they
concluded
amongst
themselues
,
that
for
the
recouery
of
their
former
health
and
happy
estate
,
they
would
ioyne
together
againe
,
as
Nature
had
taught
them
:
euery
one
in
his
place
to
releeue
the
belly
.
The
Fable
hath
his
meaning
,
for
God
hath
knit
vs
all
in
a
sociable
mutuall
bond
of
kindnes
,
and
it
sometime
falleth
out
,
that
the
Princely
Lion
stands
in
neede
of
the
helpe
of
the
seely
mouse
.
It
is
worth
the
marking
,
that
Dauid
,
howsoeuer
he
flies
into
the
wildernes
for
his
own
safetie
,
yet
euen
there
he
hath
a
care
of
vncourteous
Nabals
welfare
:
see
yee
not
how
the
1.
Sam
25.
heauens
vniuersally
droppe
downe
their
kindenes
vpon
vs
all
,
and
the
earth
generally
bringeth
foorth
her
plenty
vnto
vs
all
?
yet
are
there
a
sort
of
sauage
menne
,
that
desire
to
liue
alone
vpon
th'
earth
,
they
ioyne
house
to
house
,
and
land
to
land
leauing
not
the
poore
,
a
sticke
,
or
a
stone
to
rest
vppon
:
the
Prouerbe
was
in
the
dayes
of
Zacharie
,
That
which
dies
,
let
it
die
;
as
though
the
affliction
of
Ioseph
concerned
not
them
.
In
time
past
it
was
sayde
,
Homo
homini
deus
,
Man
was
to
man
a
god
,
in
all
kindenes
and
curteous
reliefe
:
but
now
we
prooue
it
,
Homo
homini
daemon
,
Man
is
to
man
a
Diuell
,
and
a
dog
,
disturbing
and
deuouring
him
:
they
say
,
Lupilupum
non
laniant
,
One
Wolfe
preyes
not
vpon
an
other
,
and
shall
one
man
,
nay
more
,
one
christian
,
nay
most
one
brother
,
for
we
haue
al
one
Father
in
Heauen
,
and
one
mother
(
the
Church
)
in
earth
,
shall
these
seeke
the
ruine
,
spoyle
,
&
vndoing
one
of
an
other
?
this
is
monstrous
in
Nature
,
preposterous
in
religion
,
and
diuelish
in
the
sight
of
God
,
and
all
good
men
.
Our
conclusion
is
,
with
the
Apostle
,
Be
ye
all
of
one
mind
,
loue
as
brethren
,
let
euery
man
so
far
seeke
2.
Corin.
23.
his
owne
priuate
ease
,
as
it
hurteth
not
the
publike
good
of
any
man
,
that
the
priuate
affections
of
your
owne
profite
,
prooue
not
the
generall
afflictions
of
your
neighbours
;
so
shall
God
be
glorified
,
the
common
wealth
comforted
and
strengthened
:
And
this
shal
be
the
crown
of
our
ioy
,
euen
the
testimony
of
a
good
conscience
in
all
thinges
before
God
and
man
,
which
God
for
his
sonne
Christ
Iesus
sake
graunt
vnto
vs
all
Amen
.
Finis
Sectionis
primae
partis
.
Errata
.
52.
line
21.
for
defensing
,
read
defensiue
.
53.
line
24.
for
gratious
,
read
grant
our
.
94.
line
vlt.
for
Paruus
,
read
Prauus
.