The Syrophenician; or Canaanitish Woman. Chapter VI. Introductory Observations--Christ could not be concealed--the Syrophenician Woman goes to him on Account of her Daughter--her Humility--Earnestness--Faith--the Silence of Christ upon her Application to him--the Disciples repulsed--the Woman's renewed Importunity--the apparent Scorn with which it is treated--her Admission of the contemptuous Insinuation--her persevering Ardour--her ultimate Success--the Necessity of being Importunate in Prayer--Remarks on the Woman's national Character--Present State of the Jews--the Hope of their final Restoration.

The facts and incidents of the New Testament furnish the best exposition of its doctrines. Owing to the imperfection of human language, as a medium of communicating truth, and, the very limited capacities of the human mind, as well as the numerous prejudices that darken our understandings in the present state, some obscurities will always attend even the clearest revelations of Heaven. "Touched with a feeling of our infirmities," our blessed Saviour often adopted a parabolic method of instruction, which was calculated to awaken attention and to stimulate inquiry, as well as to simplify the great principles he was perpetually inculcating; and he has caused those frequent conversations into which he entered with different individuals during his personal ministry, to be transmitted to succeeding times for their instruction. We have by this means an opportunity of witnessing the diversified modes in which truth operates on men; we see the various workings of the passions, the progress of conviction, the development of character, and the designs of Infinite Mercy. The sublimest doctrines and the finest precepts are taught by example; and we are shown what they are, by seeing what they accomplish. The sacred history introduces us to persons of like passions with ourselves, and, by its interesting details, gives us a participation of their hopes and fears, their joys and sorrows, their difficulties and their successes. We are not introduced into the school of Socrates, the academy of Plato, or the Lyceum of Aristotle, where some wise maxims were undoubtedly dictated to the respective admirers of these eminent men; but we are conducted from the region of abstractions to real life. Christianity is taught, by showing us, Christians--humility by holding up to view the humble--repentance by exhibiting the penitent--charity by pointing out the benevolent--faith by displaying, as in the narrative before us, the true believer.

The case was this. Jesus went into the coasts of Tyre and Sidon, where, having entered into a house, he intimated his wish for privacy and concealment, "but he could not be hid;" upon which an ingenious writer [32] observes: "I think I see three principal reasons for the conduct of our Saviour; 'He would have no man know it.' Why? because he would fulfil the prophecy--explain his own character--and leave us an example of virtue. Once, 'when great multitudes followed him and he healed them all, he charged them that they should not make him known; that it might be fulfilled which was spoken by Esaias the prophet, saying, Behold, my servant shall not cause his voice to be heard in the streets;' that is, he shall not affect popularity, nor stoop to use any artifice to make proselytes. Most likely this was one reason of our Lord's desiring to be concealed on this occasion. Probably, he intended also to explain his own character to the family where he was. Jesus was a person of singular modesty, and a high degree of every virtue that can adorn a man, was a character of the promised Messiah. It was necessary to give frequent proofs by his actions of the frame and temper of his heart, and he discovered the tenderness of a friend to the family where he was, and to his disciples, who were along with him, just as he had done before, when there were so many coming and going, that they had no leisure so much as to eat.' Then 'he said unto his apostles, Come ye yourselves apart into a desert place, and rest awhile. And they departed into a desert place by ship privately.' Further, in the case before us we have a fine example of the conduct proper for men exalted above their fellows. They ought not to make a public show of themselves, nor to display their abilities in vain ostentation. All their abilities should scent of piety and the fear of God. The apostle Paul reproved the Corinthians for abusing extraordinary gifts to make the people think them prophets and spiritual persons, while they ought to have applied them to the 'edifying of the church.' 'God,' adds this apostle, 'is not the author of confusion, but of peace.' For such reasons we suppose our blessed Saviour desired concealment in this house; and so much right had he to rest after a journey, to refresh himself with food and sleep, to retire from the malice of his enemies, and to enjoy all the uninterrupted sweets of privacy, that had not his presence been indispensably necessary to the relief and happiness of mankind, one would have wished to have hushed every breath, and to have banished every foot, lest he should have been disturbed; but he could not be hid."

Having heard of the miracles which Christ performed, for long since his fame had gone throughout all Syria, a woman of Canaan, a Syrophenician by birth, and a Greek by religion, [33] repaired to the house with haste, under the pressure of a severe domestic calamity. Her young daughter had an unclean spirit, or, as she expressed it, was "grievously vexed with a devil." There was something peculiarly awful and mysterious in the nature of this affliction, which was very prevalent in the days of Christ, and is frequently mentioned by the historians of the New Testament. It does not appear any longer to afflict mankind, and if the reason be inquired, perhaps it is that the victorious power of Messiah might he displayed in the expulsion of evil spirits, by his presence upon the earth.

This Syrophenician woman then was induced to hasten to Jesus, in consequence of the distressing situation of her poor possessed daughter. [34] How often has affliction proved the successful messenger of Providence, when every other failed! It has gone out into the "highways and hedges," and "compelled them to come in," when no entreaty or remonstrance could overcome the obduracy of sinners, and thus has replenished the table of mercy with thankful guests. It cannot be doubted, that a part of the felicity of glorified spirits in eternity will consist in tracing the mysterious goodness of God in conducting them through a variety of painful dispensations in the present world; and it is by no means improbable, that the very events of life, which once occasioned the greatest perplexity, and filled the mind with the most overwhelming anxieties, will hereafter prove the noblest sources of gratitude, and the strongest incentives to praise. A personal or a relative affliction, which agonizes the soul by the suddenness of its occurrence, or by its dreadful nature, which embitters life, distracts the mind, confuses every scheme, and confounds every hope, has often proved the real, though perhaps unknown or unacknowledged means of turning the feet of the transgressor into the way of peace. It has led the wayward mind to reflection, and the wandering heart to its rest. It has proved the first effectual means of exciting attention to religion; it has subdued and softened the mind, and subjected it to divine teachings; and the once untractable rebel has become tamed into submission, penitence, and obedience. In this manner affliction is often essentially connected with salvation, and the apostolic statement pleasingly realized; "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory."

When this poor woman came to Jesus, she fell at his feet, explained her situation, and earnestly entreated his kind interposal. Disregarding every spectator, waiting for no formal introduction, and convinced of his mighty power, she rushed into his presence, and with all the vehemence of maternal agony, urged her suit.

Her conduct evinced great humility. She not only assumed the attitude, but felt the spirit of a suppliant. It does not appear that the external appearance of Jesus was in any respect remarkable, for on some occasions where he was unknown, he was equally unnoticed. When he sat over against the treasury observing the poor widow, he attracted no particular attention--when he visited the sick and dying at the pool of Bethesda, he was not at first recognized as any extraordinary personage, and the prophet intimates that he possessed "no form nor comeliness: but his visage was marred more than any man, and his form more than the sons of men." It was before the majesty of his character this Syrophenician woman bowed with holy reverence and humble admiration. Conscious of having no claim upon his notice, but such as her affliction conferred--and this indeed was to him, who "went about doing good," no insignificant recommendation--and overawed by a deep sense both of her own unworthiness, and his greatness and goodness, she "fell at his feet." O, that with genuine prostration of spirit, we always presented ourselves before the Lord! This is essential to success in all our applications to the "throne of grace." Divested of this quality, our best services will prove but religious mockery and useless parade; for "God resisteth the proud, but giveth grace unto the humble."

The language of this woman is highly impassioned, and indicative of extreme earnestness. She besought "him that he would cast forth the devil out of her daughter;" she "cried out," like one overwhelmed with grief, "Have mercy on me, O Lord, thou Son of David!" The case is completely her own. The precious life for which she pleads is dear as her own existence. But who can realize, or what language can express her feelings? The affectionate mother alone, who has watched over the sick or dying bed of a languishing daughter, or the agonized parent who has seen some mighty and incurable disorder befall his child--some member withered--some essential faculty enfeebled or destroyed--perhaps reason distracted; can imagine the emotions of that moment when the woman exclaimed, "Have mercy on me!!" What reason have we to be grateful for domestic health, while many are afflicted by the severest trials!

We have here a remarkable specimen of faith. When, the father of the young man who had a dumb spirit brought him to Jesus, "If," said he, after describing his case, "if thou canst do any thing, have compassion on us, and help us." This was an implication deregatory to the glory, and disparaging to the power of the Son of God. It implied at least a doubt of his capacity to afford the requisite assistance, and consequently occasioned the remonstrance; "If thou canst believe, all things are possible to him that believeth." q.d. "The question is not whether I possess power, but whether you can exercise faith. Nothing obstructs my benevolent exertion but human infidelity. This, and this only, is the great barrier, the insurmountable impediment to the more universal display of my character, and the multiplication of my wonderful works" This woman, however, expressed no suspicion, intimated no doubt; but, with unhesitating confidence, addressed him as the "Lord, the Son of David."

"O blessed Syrophenician, who taught thee this abstract of divinity? What can we Christians confess more than the Deity, the humanity, and the Messiahship of our glorious Saviour? His Deity as Lord, his humanity as a son, his Messiahship as the son of David. Of all the famous progenitors of Christ, two are singled out by way of eminence, David and Abraham, a king and a patriarch; and though the patriarch was first in time, yet the king is first in place; not so much for the dignity of his person, as the excellence of the promise, which, as it was both later and fresher in memory, so more honorable. To Abraham was promised multitude and blessing of seed, to David perpetuity of dominion. So as, when God promiseth not to destroy his people, it is for Abraham's sake; when not to extinguish the kingdom, it is for David's sake. Had she said, 'the Son of Abraham,' she had not come home to this acknowledgment. Abraham is the father of the faithful, David of the kings of Judea and Israel; there are many faithful, there is but one king; so as in this title she doth proclaim him the perpetual king of his church, the rod or flower which should come from the root of Jesse, the true and only Saviour of the world. Whoso shall come unto Christ to purpose, must come in the right style; apprehending a true God, a true man, a true God and man: any of these severed from other, makes Christ an idol, and our prayers sin." [35]

The disadvantageous circumstances of this woman illustrate the superiority of her faith. There is no evidence of her having seen the Saviour before, much less of her having been a witness of his miraculous works. She had only heard the report of them in her distant residence, and yet, under the guidance of that Spirit who wrought conviction in her mind, hastened to cast herself at his feet. Hers was the blessedness of those who have "not seen, and yet have believed." What a fine contrast do her faith and zeal exhibit to the conduct of the Scribes and Pharisees of the Jewish nation, who in defiance of evidence, of signs and wonders daily performed before their eyes, persisted not only in rejecting Christ as the Messiah, but in plotting against his life. She beheld the rising brightness of the Sun of Righteousness, and was attracted by his glory, though at a distance; whilst they who were near shut their eyes against his heavenly light. She was, therefore, not only distinguished from her fellow-countrywomen, but from the mass of the Jewish people, who voluntarily forfeited their noblest privileges; and, under the influence of the basest prejudice, eventually completed the long train of their iniquities in rejecting and stoning the prophets, by crucifying the Son of God.

Happy would it be for the best interests of mankind, did the annals of succeeding ages present no other specimens of the same infatuation! But, alas! similar follies are reacted every day. Amidst the most favourable circumstances for spiritual improvement, what awful degeneracy of character exists! Multitudes who have enjoyed the best means, who have been religiously educated, repeatedly admonished, and carefully superintended; who have been taught the holy Scriptures from their youth--who have been led to the house of God, and had "line upon line, and precept upon precept"--on whose behalf a thousand supplications have been presented to heaven, and over whom ten thousand thousand tears have been shed--have continued to manifest an aversion against the claims of truth, and the disobedience of spirit to the commands of Christ. Like the barren fig-tree, they have remained unproductive of any good fruits, notwithstanding unusual cultivation; and have been unsightly as well as useless "cumberers of the ground;"--on the other hand, some whose early habits and irreligious connections were singularly unfavorable to piety, have nevertheless been "brought out of darkness into marvellous light" Our privileges enhance our responsibility: let us, therefore, anxiously avoid the misconduct of the Jews, and beware lest those who have fewer means of improvement, advance, through a better use of them, to higher degrees of spiritual attainment and excellence.

The humility, the earnestness, and the faith we have been contemplating, it is natural to expect, met with a welcome reception. It is true that mankind often repay confidence with coldness, and shut the hand and the heart against the most importunate entreaties. It is true there are wolves in sheep's clothing, monsters in human form, who aggravate by unkindness the wounds which Providence has inflicted, and who tear and devour as their prey those whom they should supply as their pensioners; but Jesus was "the Lamb of God"--he was "touched with the feeling of our infirmities"--he "went about doing good"--he pronounced blessings on "the merciful"--he was no stranger to personal suffering--it was his nature to sympathize--his element to relieve--the grand predicted feature of his gentle character, that he should "come down like rain upon the mown grass," and should "spare the poor and needy." Who can express the tenderness of that spirit which cherished "pity for us in our low estate" while surrounded by the glories of his Father's throne, and charmed with the harps of heaven, voluntarily descending into this vale of affliction to dry up the tears that flow so copiously from the mourner's eye! We are prepared then, to witness the overflowings of tenderness in his reception of this afflicted mother! But, lo! "he answered her not a word." Mysterious silence! And what were thy feelings, O thou agonized stranger, in these moments of sad suspense? And what explanation can be offered for this extraordinary conduct? Had she escaped his notice amidst the crowd? Had she fallen unobserved at his feet? Did he not then hear that piercing cry--that powerful appeal--that humble entreaty--those words of agony and of faith?--Yes--but "he answered her not A WORD!"

This is not, indeed, a solitary instance. When the adulterous transgressor was brought into his presence by the Scribes and Pharisees, Jesus "stooped down, and with his finger wrote on the ground as though he heard them not;" but this was to disappoint their malice, whose sole purpose was to obtain some materials for his accusation. When he was attacked by reiterated calumnies in the presence of Pilate, "he answered nothing;" because he would manifest a holy indignation against their unreasonable and exasperating conduct. The railing of the impenitent malefactor, who was his fellow-sufferer on the cross, could provoke no reply; although this dignified reserve was instantly changed into language of gracious promise, when the other entreated his mercy. He could not remain a moment inattentive to the penitent's petition, and far exceeded his desires; for he requested only a place in his memory, but he gave him a place in his kingdom. Delightful pledge, that "he will do for us exceeding abundantly above all we ask or think."

If we were unable to discover any satisfactory reason for his silence, when in the most supplicating attitude and with the profoundest humility the Syrophenician woman besought him to restore her daughter, it would he the height of imprudence to impeach his benevolence. His general conduct, the kindness of all his other actions, the gentleness of his words, the universal benignity of his deportment, would forbid our imputing this apparent deviation from his general goodness to any other than some latent cause, which it might not have been necessary or proper to disclose, or the statement of which the brevity of the inspired narrative precluded. But too frequently we misjudge, and even murmur against the divine proceedings, because our limited capacities cannot trace their ultimate design, or even their present connections and combinations. With a characteristic presumption we act as if we expected that the plans of Heaven ought to be submitted to our inspection, or stopped in their progress to await our approval; whereas it is neither proper nor possible to disclose to us more than "parts of his ways!"

Many reasons, however, might be assigned for this remarkable silence. The principal one was probably the purpose of proving her character, and encouraging a perseverance, which from the strength of her faith he knew would be the result, and which would eventually illustrate both her character and his own. How many, had they even advanced to this point of submission, would have withdrawn in disgust, and misrepresented the conduct they could not comprehend! But she is not offended at this seeming neglect. She does not exclaim, with the sarcastic vehemence of disappointed hope, "Is this Son of David--the wonder-worker of Israel--the meek, the compassionate, the condescending person of whom we have heard such extraordinary reports?--Am I to be neglected while others are relieved?"--but patiently waits the result, still persevering in her suit. "O woman, great is thy faith!" Of this we may be fully assured on every occasion of supplicating the throne of mercy, that if the "cry of the humble" he deferred, it is not "forgotten," and that the trials to which we are exposed always bear a well-adjusted proportion both to the necessity of the case and to our capacity of endurance.

In this interval the disciples interceded for her dismission with the answer she requested. They pleaded her vehement importunity; and, as Christ had expressed a wish for concealment, they probably supposed her cries would excite an unwelcome degree of popular observation. To this he answered, "I am not sent, but unto the lost sheep of the house of Israel." As this was said in the hearing of this distressed woman, it was not only calculated to silence the disciples, but to discourage the suppliant. A mere inattention to her urgent plea might have been imputed to some deep abstraction of mind, which we know sometimes renders a person in the full exercise of his faculties as indifferent and insensible to external objects or sounds as if he were in a profound sleep; or he might have been supposed to be occupied in meditating upon the woman's distress, and devising means to afford her an effectual and speedy assistance: but his language is an argument to justify his disregard, rather than to solicit time for consideration. His commission was to Israel; he was a "minister of the circumcision;" and that period was not yet arrived when "the Gentiles were to be brought to his light, and kings to the brightness of his rising." That favoured people, who were for so many ages distinguished by celestial visitations, were destined notwithstanding their ingratitude, to receive the first communications of the Son of God. Amongst them he came to labour, to preach, and to die!

The solicitude of the disciples on this occasion was highly laudable. It becomes the fellow-members of the great mystical body to sympathize with each other. By this we fulfil the law of nature, but especially "the law of Christ:" and in nothing can this sentiment be better expressed than in fervent available prayers. "As the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.... And whether one member suffer, all the members suffer with it, or one member be honoured, all the members rejoice with it. Now ye are the body of Christ and members in particular."

Driven perhaps to the very borders of despondency, and yet unwilling to relinquish every hope, this agonizing mother again rushed forward, prostrated herself at the Saviour's feet, and with impetuous zeal earnestly cried out, "Lord, help me!" She seemed reduced to the last extremity; and yet, like Esther, who resolved to go in to the king, whether she perished or not, and like Jonah, tossing about amongst the waves of the ocean, determining "to look again towards the holy temple of Jehovah," she ventured to renew her application, and in language implying her conviction of his ability, and a glimmering hope of his willingness, she does not merely say, "Lord, deign some answer--even if it be a refusal," but "Lord, help me!" She was vigorous in faith. She "laid hold of the horns of the altar"--she "cleaved to the Lord with full purpose of heart." Reader, what shall we say?--"Go thou and do likewise."

Her entreaties obtain an answer, Jesus turns to address the suppliant. He is no longer deaf to her petitions or blind to her tears. Her throbbing heart beats with unutterable emotion, and at that glad moment she is all ear to the long-sought reply. "Who now can expect other than a fair and yielding answer to so humble, so faithful, so patient a suppliant? What can speed well, if a prayer of faith from the knees of humility succeeds not? And yet behold, the further she goes the worse she fares: her discouragement is doubled with her suit. 'It is not meet to take the children's bread and to cast it to dogs.' First, his silence implied a contempt, then his answer defended his silence; now his speech expresses and defends his contempt. Lo, he hath turned her from a woman to a dog, and, as it were, spurns her from his feet with a harsh repulse. What shall we say?--Is the Lamb of God turned lion? Doth that clear fountain of mercy run blood? O Saviour, did ever so hard a word fall from those mild lips? Thou calledst Herod fox--most worthily, he was crafty and wicked; the Scribes and Pharisees a generation of vipers, they were venomous and cruel; Judas a devil, he was both covetous and treacherous. But here was a woman in distress, and distress challenges mercy; a good woman, a faithful suppliant, a Canaanitish disciple, a Christian Canaanite, yet rated and whipped out for a dog by thee who wert all goodness and mercy! How different are thy ways from ours! Even thy severity argues favour. The trial had not been so sharp if thou hadst not found the faith so strong, if thou hadst not meant the issue so happy. Thou hadst not driven her away as a dog, if thou hadst not intended to admit her for a saint; and to advance her so much for a pattern of faith, as thou depressedst her for a spectacle of contempt." [36]

In nothing is the preposterous arrogance of mankind more apparent than in the violence of their national antipathies. Did not the history of all ages and countries furnish an ample catalogue of opprobrious epithets, which they have not scrupled to bestow upon each other, we might wonder that the Jews should have accustomed themselves to speak so contemptuously of others as to call them dogs. Owing to the natural propensity of human nature to villify and degrade, the vocabularies of all languages have been swelled with such odious terms; and till the principles of the Gospel have been universally disseminated, we cannot indulge the hope of seeing the animosities of mankind removed. Then only will they love their neighbours as themselves. It is to be most deeply lamented, that even where Christianity has taken root in the mind, this unholy leaven does not seem to be entirely purged away; and mutual jealousies, bickerings, and recriminations exist, where love should be the ruling principle and bond of union. O, when will the reign of perfect charity, that "thinketh no evil," commence! When will "the whole earth be filled with the glory of the Lord!" When will men of every rank and class associate as Christians, and Christians of every order unite as brethren!

The term dog in the mouth of our Saviour, and as applied to this distressed supplicant, must not, however, be considered as used in conformity to the vulgar prejudices of his countrymen, but for the double purpose of a sarcastic allusion to the unreasonableness of their degrading views of others, who were Gentiles by birth, and to try still further a faith which he knew would endure the test, and display this persevering woman to the greatest advantage. Jesus Christ must necessarily, in point of personal feeling, have been infinitely superior to all those unworthy littlenesses which were conspicuous in the multitude around him; and as he was acting for the moment, to answer an important purpose, in an assumed character, we cannot be surprised that he should personate a Jew elated with self-conscious superiority, by saying, "it is not meet to take the children's bread, and to cast it to dogs." We are reminded of Joseph, an eminent antitype of Christ, who, though he knew his brethren, and was overflowing with fraternal tenderness, "made himself strange unto them, and spake roughly unto them;" and we are led to reflect also on the impenetrable darkness which, to the human eye, sometimes envelopes the dispensations of Heaven; when, as a pious poet represents it,

Behind a frowning providence
He hides a smiling face.

The woman at once acknowledges the charge, but instantly extracts an argument from her very discouragements. "Truth, Lord--the dogs ought not to be fed with the supply designed for the children. I own the general fact, and humbly submit to the painful but obvious application. It is not from any conviction of meriting thy interposing mercy, that I have ventured to solicit it, and to reiterate my plea. I am indeed a sinner--a Gentile--a dog. 'And yet,'if I may pursue the allusion, 'the dogs eat of the crumbs which fall from their masters' table.' One act of kindness I entreat amidst thy boundless liberalities--one word of consolation from thy lips, which drop as the honey and the honeycomb--one, only one supply from thine inexhaustible plenitude of grace and power--one fragment from the table!"

It is done!--Joseph unveils himself! Jesus reassumes his proper character! The stern air and attitude of repulsion is dismissed--he smiles with ineffable affection--commends her faith, and with commanding authority bestows the wished-for blessing; and though at so great distance, expels the demon from the afflicted daughter. "Then Jesus answered and said unto her, O woman, great is thy faith; he it unto thee even as thou wilt. And her daughter was made whole from that very hour."

Such was the result of persevering importunity, which must ever characterize successful prayer, and will necessarily spring from a genuine and deep-rooted faith. We have been contemplating one of the finest specimens of it that ever occurred in the world; and we are solemnly exhorted to the practice of it in the introductory passage to one of our Lord's parables--"Men ought always to pray, and not to faint."

Sometimes people are under the influence of very needless discouragements. They "grow weary and faint in their minds," because they do not meet with immediate success; though this consideration constitutes no essential part of the divine promises, would in many cases be injurious to our best interests, and is by no means characteristic of some of the most remarkable examples of successful prayer. At other times impatience arises from observing that "the Father of lights," to whose wisdom it becomes us to refer every petition, does not answer our requests in the manner which we had anticipated, and, perhaps, dared presumptuously to prescribe. But while in this, or in any other way, we approach God in the spirit of dictation, rather than of faith and submission, we virtually renounce the blessing even whilst we solicit it. From the history of the Syrophenician woman we may learn, that our applications for mercy must be sincere, fervent, and incessant. Whatever delays may occur, it is our happiness to be assured that the ear of Infinite Goodness is always open; "the throne of grace," to which we may approach "boldly," is always accessible. The petitions of faith cannot escape the notice, or be obliterated from the memory, of him to whom they are presented, but will prove ultimately effectual; and, as prayer is the appointed means of divine communication, it is necessary to obtain the blessings of Heaven. "Whosoever asketh, receiveth."

The value of the mercies we are required to seek is such as ought to excite our utmost importunity. If the Syrophenician woman were so eager and so persevering in order to obtain a temporal blessing, surely it becomes us to manifest at least an equal zeal for spiritual good. She entreated the cure of her possessed daughter; we are assured that "ALL things whatsoever we ask in prayer, believing, we shall receive." At the voice of prayer the treasures of grace are unlocked, the windows of heaven opened, the riches of eternity dispensed. The language of petition ascends above the language of praise, and is heard amidst the songs of angels. "O thou that hearest prayer, unto thee shall all flesh come." The interesting consideration, that this woman was a Canaanite, ought not to be overlooked. This people was particularly denounced by Noah in the person of their guilty progenitor, and in the following terms: "Cursed be Canaan; a servant of servants shall he be unto his brethren." The descendants of Canaan, that is, primarily of Ham, were remarkably wicked and idolatrous. "Their religion," as bishop Newton observes, "was bad, and their morality, if possible, worse; for corrupt religion and corrupt morals usually generate each other, and go hand in hand together." Some centuries after their predicted subjugation to the yoke of Shem and Japheth, the Israelites, under the command of Joshua, smote thirty of their kings, and Solomon made such as were not before extirpated or enslaved his tributaries. The Greeks and Romans afterward subdued Syria and Palestine, and conquered the Tyrians and Carthaginians. Subsequently to this period, the Saracens, and finally the Turks, fastened upon them the iron yoke of servitude.

Behold, then, from among the accursed Canaanites, a woman outstrips in zeal and faith thousands, and tens of thousands, who were her superiors in birth and privilege; and Jesus withholds not his blessing from this insignificant Gentile! What an encouragement to the meanest, the obscurest, and the most unworthy, to apply with instant haste to this Almighty Saviour! His free and abundant salvation is dispensed to penitents irrespectively of national distinctions or individual demerit; and, instead of its being derogatory to his dignity to condescend to persons of low estate, he chose to publish his Gospel to the poor, and to "save the children of the needy." "His blood cleanseth from all sin." He came "not to call the righteous, but sinners to repentance." We have here a specimen and pledge of the influence of Christ and his salvation. He is become the centre of universal attraction, the powerful magnet of the world, pervading by his influence the moral creation, and gradually drawing all into himself. The designs of mercy were now enlarging, the scale of its operations extending, and the ancient lines of demarcation between Jew and Gentile were overstepped by the zeal of the Lord of Hosts. In the person of this Canaanite we witness the first "lively stone" brought from the Gentile quarry, and placed on the chief corner-stone of the great spiritual edifice of the Christian church. "They shall come," said our Saviour, "from the east and from the west, from the north and from the south."

The present condition of the Jews forms an awful contrast, to those clays of boasted pre-eminence, How are they, who once regarded all other nations as dogs, become contemptible in consequence of their treatment of the Son of God, while the cordial reception given him by many Gentile nations has elevated them into the dignity of children! For nearly eighteen centuries the once honored people of the Jews have been dispersed in every direction upon the surface of the globe. They furnish an example of one of these dreadful recriminations of Providence which have sometimes been inflicted on atrocious sinners in their collective and national capacities. Never did the universe before witness so astonishing a spectacle, as a nation destroyed as a nation, but preserved as individuals--preserved to suffer, and to be accounted the offscouring of all things. At this moment they are destitute of a temple, a priest, a sacrifice, a country, and a king. The temporal dominion of their rulers and the succession of their priests have ceased since the destruction of Jerusalem. No oblations and sacrifices now exist. The fire burns no longer on the holy altar--the incense ascends no more from the demolished temple--the flood of ages has swept away the sacred edifices, and Desolation sits enthroned upon their ruins. The house of Israel is, in consequence of the rejection of Christ, become a spectacle to angels and to men--a melancholy monument of wo, on which the hand of recriminating justice has inscribed in legible characters a condemnatory sentence, which is read with silent awe by the inhabitants of heaven, and by every king, and people, and nation of the globe.--But the period of Jewish dispersion is hasting to its close. Party names and ancient prejudices shall soon disappear, and mankind of every class and country be eternally united in one blessed fraternity. "And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinah, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim."--"Other sheep," said Christ, "I have, which are not of this fold; them also I must bring, and they shall hear my voice: and there shall be one fold and one shepherd."