The history of the woman of great faith Recorded by Saint Matthew, ch. 15. v. 22. &c. and by Saint Mark, ch. 7. 24. where three very strong encounters are beaten back by her vnmatchable faith. Treatised and expounded for some help to the weake in faith. By Robert Horn, a Minister of Iesus Christ.

Marke 7.29.

And he said vnto her, for this saying, goe thy way; the de∣uil is gone out of thy daugh∣ter.

and Matth. 15.28.

And her daughter was made whole, from that very houre.

THE booke drawen in the former sentence, is signed in this of Marke, and the other

of Matthew. Marke vseth the trope of a metonomy, putting her saying, for that, that caused it, the effect for the cause: the cause was her faith, which thrust out such a saying, or made her so to say: hereupon Christ said; for this saying; that is, for that faith that caused it, or because of it: goe thy way, or, take my word, the deuill is gone out of thy daugh∣ter; not of his owne accord, but by power of authority from me. This woman was a woman of great faith; yet Christ helpes it with a seale of sensible matter, in her daughters cure: and so it is plaine that God (for the helpe of his weake seruants) signeth their faith, and his other graces in them, with outward things. God made a promise to Abra∣ham, and writes it in his owne flesh, and in the flesh of the males of his house, when he gaue charge that he, with them should be circumcised, Gen. 17.10, 11.

And when God by his Angel, would smite the Aegyptians, and spare his people, for the stronger assurance of their faith, hee signeth the two side postes of their houses with the bloud of the Lambe called the bloud of the Passeouer, that the de∣stroying Angel seeing it, might passe by, Exod. 12▪ 22, 23. Also God promising deliuerance from the hand of the Midianites by the hand of Gideon, doth seale it with two signes, Iudg 6.36, 37, 38, 39, 40. and our de∣liuerance from the Madian of hell, in the estate of the new Testament, hee signeth with the two Sacraments of Baptisme, and the Lords Supper: and so hee doth not punish vs (as hee might) for not beleeuing: (and what great person will not storme, if his word shall not bee taken;) but giues vs somewhat in hand to confirme vs rather: the reasons. The best are weake to hold the graces which hee

giues of faith, hope, loue, pati∣ence, and other: therefore, and because hee would not haue so precious wares to goe to losse, who saith; gather vp the fragments that nothing bee lost, Iohn 6.12. hee strengtheneth with sensible helpes the hand into which hee puts them. Further also, faith is that ladder, which Iacob saw, and that raught from earth to heauen, Gen. 28.12. Now a lad∣der hath steps vpon it, higher and lower; and so the ladder of our faith, which reacheth from vs to God, must likewise haue like steps of helpe, or risings to∣ward him: and yet further, wee are but babes in faith, who (therefore) haue neede of out∣ward things, as a wall to hold by. Secondly, the stubborne heart of nature is not quite gone from the best beleeuers in their new estate of grace, and still it hath a stubborne root: & therefore must haue many hands vnto it, besides

the promises in the word, to pull it vp. Thirdly, the end of Christs comming (one of them) was to strengthen the weake lambes of his Fathers election, Ezeck. 34.16. Now, the best that are, beleeue but weakely, Matth. 8.26, and therefore, Christ must either lose the end of his com∣ming, or keepe and fulfill it by strengthening the weake in faith.

The vse is (first) for instructi∣on, teaching Christians to con∣fesse the weakenesse of their faith, and that it is not so easie a mat∣ter to beleeue as they thinke: some say they neuer yet doubted but this easie beleeuing is a sure signe (no surer) of no faith: for they that beleeue indeed, are not high minded but feare, Rom. 11.20. and some (againe) trust to their old store, neuer see∣king, (as the disciples prayed) the increase of their faith, Luke 17.5. but wherefore doth God

so helpe (euen) the best in their weake faith, if it were strong as it seemes in their imaginate de∣gree of beleeuing? besides, the shield of faith must bee managed with more humilitie, or we shall neuer make vse of it against Sa∣tans firie darts, either to Gods glorie, or our owne preseruati∣on, Ephes. 6.16.

A reproofe of those who de∣spise in the sinne of Ahaz, the helps of their weake faith. Isa. 7.12. which would be considered of those that finde no taste in the Sacraments, neither tarrying at Baptisme, nor caring to receiue the Lords Supper more then once (if once) a yeare. Indeed, God is to bee credited of his word, yet (in regard of our weake estate in saith) his seals confirme vs more. When we haue an ho∣nest mans seale and writing, with his word, wee doubt no longer. The promise of God is sealed and deliuered in the Sacraments, to

make it of lesse question with vs in our staggerings here: yet in contempt of them, we had rather hold by no lease, or one that hath no seale vnto it; then come and bee at the Sacraments on the dayes of sealing. The Lords Sup∣per is the feast of thanksgiuing, (and here we should take the cup of saluation, Psal. 116.13.) but if a few of the meaner sort come to giue thanks, those of higher place take state, as nothing con∣cerning them, who should bee most thankfull. And may not Christ (then) say, as of the Le∣pers, Are not ten cleansed? But where are the nine? Luk. 17.17. that is, are not all bounden? and yet where is one of ten that o∣beyes? For of sixteene score in a Parish, how few come to meat, as Saul said of Dauid, Yesterday, or to day? 1. Sam 20.27. If it were to take some house or peece of Land, wee would take it ouer anothers head for hast: but where

wee may buy for nothing, Isa. 55.1. wee let all go; house and land, though of farre better pur∣chase in heauen.

Vpon this answer to the wo∣man, and Christ bidding her to go her way, or to take his word; she gaue ouer, went away, and beleeued, though hee went not with her, in person, to cast the deuill out of her daughter. And so she beleeued what she did not see. From whence we may ga∣ther, That Faith (and shee had a great faith) standeth not in sight, but in the promise of the World. We (therefore) are said to behold the glory of Christ, not by face, but in the mirrour of the Gospel 2. Corinth. 3.18. Simon Peter had faith, and that made him to take Christs word for that which hee saw not. Luk. 5.5. And that true Israelite, Nathanael, beleeued vp∣on a word that Christ spake, Ioh. 1.47 48, 49. Abraham receiued the promise (and so did that

cloud of faithfull Saints, spoken of in the eleuenth to the He∣brews) by faith, not by seeing; by an inuisible hand, not by an hand of visible matter. Rom. 4.20.21. And this is the word of faith, that wee preach: not the word of man, which is but the word of opinion. Rom. 10.8. and this is the ground of things ho∣ped for, and euidence of things that are not seene. Hebr. 11.1. There∣fore Christs first Text was, Re∣pent, and beleeue the Gospell, Mar. 1.15. hee saith not, Repent and see, but repent and beleeue what you cannot see. And it is no pro∣per speech to say, wee beleeue what we see: for faith goes when sight comes. Hebr. 11.1. And thus the obiect of Faith is not sight, but matter that cannot be seene. The reasons. Faith is in the heart, Rom. 10.10. therefore not vnder sense: also of things to come, and therefore neither vn∣der sight. For who can see that

that is not? Secondly, the obiect of Faith is God the Father, Son, and holy Ghost. And is God, in Trinitie, vnder the sense of sight, whom we see with other eyes in the glasse of the Gospel? For in it we haue Christ, and in him eter∣nall life. Ioh. 5.39 But neither he, nor it is in the norison of our sight: and what mortall eye can see so farre?

A reproofe of those who go all by sight. In matters of high mysterie they will go no further then reason doth bring them, drawne from the senses: where it is reason of faith that must per∣swade in such cases; or else when will we beleeue the virginitie of the mother of Christ? the three distinct persons in one entire God head, the rising againe of the same bodies, long ago consumed to dust and nothing; and the like sacred mysteries of our most ho∣ly faith? Some that professe to beleeue in Gods power and

goodnesse, will yet beleeue no further then they see. They will trust God vpon a good pawne, as if hee fill their barnes with corne, and their purses with mo∣ney; otherwayes they will trust him no more then men will bankrupts. Hee hath giuen his faithfull word, that they who seeke him in faith, Psal. 34.10. and serue him in righteousnesse, vers. 15. shall want no good thing. But doe they take him at his word, who lie, and cosen, vse violence, and draw bloud to bee rich? And do they trust him for their prouision, who (being poore) fall to practises against good conscience, steale, and take his name in vaine? Prou. 30.9. these can skill of nothing but what they haue in hand. Where the faithfull beleeue without meanes and against them. Dan. 3.17. When they haue nothing, they know God hath enough, and they sufficient in his store∣house

of prouidence. They will beleeue in his power for their safetie, though they should haue all the world against them, Psal. 3.5, 6. and though they be drun∣ken with gall and wormwood, they will not doubt to be made sober againe, with the sweet mer∣cies of the God of their salua∣tion.

A direction for Gods mour∣ners, when with Isaac (readie to be offered vp) they see the fear∣full knife and wood, but not the Lambe for sacrifice: Gen. 22.7. that is, see their fearfull changes, but not the issues of them. In this case, they are here taught with Abraham, to say in their faith. that God will prouide; that is, worke, though they see not how: ver. 8. Indeed when the fauour of God is in the eclipse, God darkeneth (for that time) all the lights of his children: they can∣not see his loue, and they feele a great measure of his wrath in the

best things they do. Hence they iudge themselues to bee cast-a∣wayes from the life of Christ, which is the case of Gods best Saints. It was the case of Iob, Da∣uid, Hezek••ah, Ieremiah, and o∣ther of the Lords worthies, Iob 13.26. Psal. 77.7, 8, 9. Isa. 38.10, 11, 12. &c. Ier. 20.14, 15 But their darknesse brake vp af∣ter a while, and their Sunne re∣turned, as after a recouery out of some great eclipse, or losse of light. Therefore meane while, and so long as thou feelest such an eclipse of thy lights, remem∣ber the yeares of the right hand of the most high, Psalm. 77.10. his former mercie and truth to∣ward thee, which are in him without repentance, Rom. 11.29. And when thou hast greatest temptations to despaire, labour most against them. Though thou canst see no reason to beleeue, yet beleeue with all thy heart. If Gods fauour seeme to be gone

in the eye of thy reason, looke abroad with the better eye of thy faith, the eye that seeth (euen) those things that are not, and it will giue that a being which rea∣son giues for lost. The obiect of faith is the promise of God, not things vnder sight. And there∣fore when all things seeme to go one way; and when heauen and earth, the Sunne, Moone, starres, and all the elements go against vs, here is iust matter for our faith, a grace that is able to draw some thing out of nothing. Here let vs beleeue and wrestle against hope vnder hope, and (vnder the darke cloud) against hell, and deuils, that enuy our saluation. If they say, ye haue lost Gods fa∣uour: let vs say, and with the voyce of faith say, it is lost to our feeling, but not to our faith: for, we beleeue, and we will beleeue, though the Lord should kill vs, Iob 13.15. And thus, the doctrine of faiths obiect in things, not vi∣sible,

or not presently seene, will be a good cloke for the weather, when rainy dayes come. And what storme can stay vs in our spirituall course, being so well prouided against what may come hereafter?

The third vse is for conuicti∣on. And here desperate is all the Religion of Poperie, which stan∣deth altogether vpon sense for worshipping, and vpon sense for saluation. They cannot pray, but before a Crucifixe, nor worship deuoutly but before an Image. And for their saluation, it is in works that are visible, not in grace that saueth vs. Ephes. 2.8. Beyond the eye of reason, and further then the care of sense, they will not haue the Ignorants (that follow them) to go for as∣surance that they shall be saued. They must not beleeue their owne saluation, a thing they can∣not see; onely they must hold it in a slippery hope, or certaintie

vncertaine. But the old saying is here true, As good neuer a whit, as neuer the better. To allow a certaintie that may faile (and they allow no better) is in a see∣ming to build; and in true sub∣stance, to pull downe. Looke Rom. 8, 15. Mark. 11.24. 1. Ioh. 3.23: Rom. 5.5. Luk. 10 20. 2. Cor. 13.5.

The particular effect follow∣eth.

The Deuil is gone out of thy daughter.

WE haue heard of the ge∣nerall issue; now fol∣loweth the particular subsequent effect or successe of this conse∣rence. The deuill that did go in∣to this womans daughter, is now gone out, compelled by Christs authoritie and soueraign∣tie. Where wee may consider what Christ said to the woman, in these words, and what follow∣ed

vpon it in the next. Christ tells her that the deuill is gone: we must thinke against his will, and dispossessed by a stronger, euen Christ, that had cast him out. And here obserue, That Christ is the Soueraigue Lord of the deuils. The Author to the Hebrews saith, that hee had de∣stroyed him that had the power of death: to wit, the deuill. Hebr. 2.14. the effects shew it. For he commanded the foule spirits, and they came out. Luk. 4.36. Now to command and get obedience, is to haue dominion. The deuils confesse as much, who (there∣fore) cry out at his approach toward them, Matth. 8.29. Also how may deuils, being entred in∣to men, did he cast out with his onely word? Mark. 5.8, 9, 10. and 9.25, 26. The seuentie, when then returned, said to Christ, Lord, euen the deuils were subdu∣ed vnto vs through thy Name. Luk. 10.17. And how (then) can he

but haue authoritie ouer the de∣uils, of whom this is spoken, and by whom so much is done? The reasons. So much was pro∣mised to Christ, the feed of Ma∣ry, Genes. 3.15. and Gods promi∣ses neuer faile, can neuer: for; if hee say the word, it is done, Psalm. 33.9. Secondly, this was the end for which God (his Fa∣ther) sent him, 1 Iohn 3.8. and what shall crosse the way of his ends? Mens ends haue a superi∣our disposer, Pro. 26.33. and (commonly) are ill set; but who can say so of Gods ends, that they haue a superiour, and that they are not well set? and what then can hinder, that they should not take effect in their iust executi∣on? Thirdly, Christ is the Sa∣uiour of his people, and this was the name giuen him by the An∣gell, Matth. 1.21. but how should hee saue his people, if he could not by a larger power destroy his peoples enemies?

how can hee dwell in them, and not put out the vsurper? Luke 11.22. and how should we doe then? and who shall treade Sa∣tan vnder our feet, if Christ doe not, or could not? Romans 16.20.

A comfort to all Christs members: for the power of their head is to saue their heads, and the subiection of the deuils to Christ, is their victorie ouer them in him. The life the de∣uils haue, is but a vanquished life, or life of repryuie in prison till the day of the last generall assizes, the day of their full dam•• nation: and so they are of no power against any of Christs true members, being as dead Lyons, and Christs members being as Daniel among the Ly∣ons, Dan. 6.22. S. Iames makes them no better than Cowards, who (if a man turne againe) will flie, Iam. 4.7. come against them with faith, and they are

gone, 1. Pet. 5.9. Obiect. You will say, but it seemes not so. Answ. I answer, what matter for seemings? for, seeme as it will, it is so : the brazen Serpent seemed a liuing Serpent, and terrible, but was not. Indeed in the reprobate seed the deuils draw breath: in the seed of grace, they gaspe as a dying man, and draw their last breath of hope, here and hence. They got downe Christ by our sinnes laid vpon him, and to this day they nible at his heele, his mem∣bers and seruants by their owne sinnes; but their Scull is bro∣ken, Gen. 3.15. and Christ hath triumphed ouer them vnto their vnrecouerable perdition, made an open shew of them, after the old Roman solemnitie, and spoyled them for euer, Co∣loss. 2.15.

A terrour to all the wicked enemies of Christ: for he that hath subdued the deuils, the

stronger, can casily master them, the weaker; shall (then) the blasphemers of Gods name, shall drunkards, whoremongers, op∣pressers of the needie, sabbath∣breakers, and other sinners thinke to carry out their mat∣ters still as they haue done when he that is Soueraigne Lord, of the deuils, shall make enqui∣rie after them, to their full de∣struction in the hells? The men of Samaria (speaking of Iehu) say; two kings could not stand before him, and how shall we? 2 King. 10.4. not onely not two kings, but not all the de∣uills of hell (stronger than all kings, not strengthened with Christ) could make their part good against him, that hath the keyes of death, and hell, Apoc. 1.18. euen Christ the Lord; and shall weake men, being vngod∣lie, and sinners, be able to make head against him? no verilie; for the vngodlie shall not stand

in the iudgement, nor sinners in the congregation of the righ∣teous, Psal. 1.5.

The consequent of Christs speech to the woman fol∣loweth.

And her daughter was made whole from that very houre.

S. Marke addeth, Chap. 7. V. 30. that,

When shee was come to her house, she found the Deuill gone out, and her daughter laid vpon the bed.

BOth S. Matthew & S. Marke pitch vpon one thing; one∣ly S. Marke hath a circumstance which S. Matthew hath not; and that is, that When she came to her house, shee found her daughter laid vpon the bed: because (it is like)

not perfectly well, though much better than before, the deuill be∣ing gone, that cast her into those fits; and so she had no more of them, though not quite from weakenesse, the remainder of her former distempers. And now where the woman found it to be, as Christ had told her, wee learne, that what Christ (the truth) saith, is done; his word and deed are one; also, Gods promise in the word is sure, no∣thing can make it vneffectuall, Rom. 3.3. yea all his promises in Christ are yea, and in him, Amen, 2 Cor. 1.20. Christ himselfe saith, heauen and earth shall passe away, or runne into nothing, be∣fore any word of mine shall passe, or not stand in force, Matth. 24.35. and it cannot be that the word of God, (and conse∣quently of Christ-God,) should take no effect, or faile in per∣formance, Rom. 9.6. Hence I conclude, that Gods promises,

and the promises of Christ-God, are as certainely done as made, no tract of time can anull them, Galatians 3.17. The reasons. One reason may be taken from an attribute in God and Christ; which is, truth in the abstract, Iohn 14.6. 1 Iohn 4.6. Deut. 32.4. In the concrete, hee that is true may be false; but truth can neuer. Secondly, & a second rea∣son may bee taken from an im∣possibilitie that God or Christ should lie: it cannot bee saith S Paul, Rom. 9.6. and so said Samuel, 1 Sam. 15.29. or, if an honest man will keepe his word, is it possible that God, or that Christ, who is God should breake his? truth may bee in men, and is in the blessed Angels: but truth in men and Angels, is as those things that are set with the hand; in God and Christ-God, as things that grow naturally and without hand: and if it bee impossible that God should

sin, (& it is impossible he should Hebrews 6.18. Habac. 1.13.) then he cannot deceiue which in true account is to sinne.

The first vse is, for the reproofe of those who are not followers of God, or Christ in what they say: for, (as it was said of the Pharises and Scribes, in Moses chaire) they say and doe not, Mat 23 3. they can promise by the ••ll, but pay by the inch: their mouthes talke of vanitie, and their hand is the hand of false∣hood, Psal. 144.8. their words and deeds fall out by the way: and many promise largely, yea, and shake hands vpon the same, who yet keepe no promise. May not such mens words well bee called winde? for, as when the winde blowes, we heare a sound but cannot hold the same: so when such promises are so made, wee heare a sound of words, but beside words, which wee cannot hold, there is no∣thing

to hold by, but a winde of promises that turnes with e∣uery weather: Gods promises are yea and Amen, 2. Cor. 1.20. theirs are yea and nay: not care∣ing how many they make, nor how few they keepe: but as Peter said to lying Ananias, while it remained, appertained it not to thee? Act. 5.4. so I say to thee before thou didst o∣pen thy mouth to thy neigh∣bour, was it not in thy power to promise, or not? but, ha∣uing promised, the power is gone from thee to the other: and not keeping promise, thou lyest both vnto God, and vnto man. God taketh hold of thy words, though man cannot: and let this teach vs to hold in, and not to speake rashly, lest as a riuer ouer flow∣ing, wee leaue much slime be∣hinde vs, the slime of many and great vntruthes. And further, let vs consider what we are in Gods booke by our many promises,

not kept; and so blot the booke by repentance, that they may not stand there against vs in the day of his Audit.

The next vse is for comfort. For, is Christs word and deede one? then what Christ hath promised, concerning saluation, to beleeuers, is as good, as in hand: on the word of the Gos∣pell (therefore) wee must relie by faith in all quauerings of times and men; here Abraham held fast, Rom. 4.17, 18. and if wee will walke in the steps of his faith, wee must keepe his hold, and not let goe for any tempta∣tion. But some say, I could doe so, if Christ would speake to me, as God did to Abraham; but art thou a beleeuer? in speaking to beleeuers, Iohn 3.16. he spea∣keth to thee; and when God spake to Abraham, hee spake to all that should bee of his faith. In the person of Abraham, hee speakes to vs as Christ exhort∣ing

to a spirituall watch, saith, What I say to you, I say to all Mar. 13.37. And therefore, let no beleeuer go away, as vnspoken vnto, when all are called; and are they called to send them emptie away? no, but hungring for him, hee will fill them with good things, Luke 1.53. Quest. But how shall wee know that? Answ. He hath made pro∣mise to all in couenant with him, vnder the ••eale of an oath, that hee will bee true vnto them, Heb 6.17. and ratifie what hee hath said; besides, hee hath left it written in the Gospell, and sealed it in the Sacraments; and will he denie his word, and hand vnto it?

The circumstance in the text of S. Marke, omitted by S. Matthew, followeth.

Notes

• Doctr. 1
• Reasons.
• Vse 1.
• Vse 2.
• Doctr. 2.
• Reasons.
• Ʋse 1.
• Vse 2.
• Vse 3
• Doctr.
• Reasons.
• Vse 1.
• Vse 2
• Doctr.
• Reasons.
• Ʋse 1.
• Ʋse 2
• Ezech 16.8.