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work_n	evil_a	good_a	tree_n	33,809	5	11.7409	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68217	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.	Horne, Robert, 1565-1640.	1632 (1632)	STC 13822; ESTC S116726	104,742	350

that need a rowsing vp The Prophet Dauid in his one and fiftie penitentiall Psalme did often change words it was not to shew his eloquence but to testifie as his great fault so his great faith which he shewed by tossing this way and that or as a sicke man in bed from one side to another Psal 51.1.2.7.9.10 11 12. so Gods children in distresse as they haue faith to beleeue so they change phrase in their complainings otherwaies with Baals Priests though wee put neuer so much wood about the Altar of our prayers no fire from heauen falling vpon them wee may crie loud enough and long enough and haue no answere more then they had 1 King 18.23.26.29 But if we haue faith we will pray with Elijahs Spirit and not coldly by putting wood where no fire will take v. 36 38. For the Spirit if we haue it will by our faith put fire vnto our words make them to smoke into heauen and this is to pray as Elijah did whose sacrifice God kindled from aboue Hence appeareth that they want faith who onely out of custom salute God in their formall prayers where they poure out great Hypocrisie but no prayer in Spirit truth and thus they giue God the time of the day in some cold good morrow who bid him be gone all day after and at night when they should make him the keeper of the house they doe not once speake vnto him in prayer to be neare by driuing away all euils that may hurt in case of his absence from their help and protection Somuch for the manner the matter of the Woman petition followeth out of Matt. 15.22 in the combat it self or the issue v. 28. Saying haue mercie on Mee ô Lord thou Sonne of Dauid THIS is the matter of this Womans petition and now the Combat beginnes betweene Christ and her at the weapon of her Faith In this fight she makes diuers requests and receiues sundrie repulses the repulses were three and in those three she warded off three very sore venies offered against her Faith the shield of proofe against them The requests were either her owne v. 22.25.27 or of the disciples for her v. 23. The first of the requests which was her owne is in the words now read Wherein wee haue the grace she begged and the persons the one for whom and the other from whom The grace she begged was the grace of mercie desiring Christ in mercie to pitie her that could deserue nothing And so she beginnes well and at the right end waighing anchore in a safe road Papists cast it on the sand of their deseruings but she sends all away saue Gods goodnes to his humble hand-maid In all Canaan there was not such an other and how many in Israel yet the whole of her request was mercie and that Christ would shew his mercy to a miserable sinner Doct. from hence the doctrine is that whatsoeuer wee haue or can ask of God is out of mercie So Iacob praying to God to be deliuered from the hand of Esau his bloodie brother prayeth out of his mercie for such a deliuerance confessing in true humilitie that hee deserued no such thing Gen. 32.10 Also the thousands of the Louers of God he is said to respect by shewing his mercie to them and no otherwayes Exod 20 6. Dauid further craueth of God that hee would wash his sin that which he was so sick of in many mercies as it were waters His sinne was great and he knew it and therefore speaks of a thorow washing for it Psal 51.2 Ieremie saith it is the Lords mercie that we are not consumed in our sins Lam. 3.22 still then the finger is vpon mercie Zacharie likewise speaking of that spring of day from heauen Christ the true Light that visited vs saith that the tender mercie of the Father sent him Luc. 1.78 Here vpon the Elect are called Vessels of mercy Rom. 9.23 The Redeemed of the Lord the redeemed by mercy Eph. 1.7 and Paul called to Christ called in mercie 1 Tim. 1.13 our begetting a new is through Gods abundant mercy 1 Pet. 1.3 our life after death the riches of his mercie through sesus Christ our Lord. Rom. 6.23 and so all is out of mercie Reasons The reasons by nature wee are the children of wrath Eph. 2.3 enemies to God Rom. 5.10 our imaginations only euill Gen. 6.5 our wisdom simply death Rom. 8.6 and we to euery good work reprobate Tit. 1.16 This is our naturall state and in this what plea can serue but of mercie also herein what could induce God to do vs good but a minde of mercie Secondly in many things we offend al Iam 3 2. nay in the best that the best do much may bee found amisse as comming from them and is not the pardon of offences a worke of mercie and what but mercie can amend what is amisse and for our good we may say of it all as Iacob of all his wealth God hath had mercie on Me therfor I haue all this Gen. 33.11 and if all bee of grace merit is shut out and mercie must enter which is the first part and all of all our true welfare Ps 32.1.2 145.9 One vse of this is to keep God vp in all wee receiue and haue thas is in all them to maintaine his glorie that wee liue it is his mercie and his mercie that the ground doth not swallow vs nor the heauens ouer vs fall downe vpon vs. We haue not a morsel of bread but by his gift Matth. 6.11 nor garment to put on but what we haue from the wardrobe of his sufficiencie That we are saued it is his mercie and his tender mercie that wee fall not presently into hell And surely whosoeuer vseth any of his good blessings and doth not thus reckon for thē is a theef of them and so is hee that enters otherwayes then by this dore into them Which would bee remembred of all chiefely of the richer sort of people who are aptest to forget God at their full tables and when their heaps rise And therefore to such I say are your barnes full Gods mercie hath filled them Or haue you much His blessing vpon your basket hath caused that increase it is his entire gift let it not pay tole by taking any praise thereof to your selues If he haue let out his vineyard vnto you giue him of his owne fruits freely Giue to his poore and willingly to charitable deeds If you lay them not out so or onely vpon your owne lusts not his mercie but his iustice hath giuen them if you further not his glorie by them you shall answere for them to the vttermost farthing But your accompt for his loue-tokens will bee farre greater as they be farre better If God haue giuen you his Gospel one of his best gifts and you despise the gift as inferiour to the peeble of we●●th you discredit his wisdom and in one of his best loue-tokens his best good

God among them Gen 23. 6 and when the brethren of Ioseph enuied him for his dreame his father regarded him for it Gen. 37 11. the women in their fo●g and dance gaue Dauid his due but the thing displeased Saul 1 Sam. 18.7 The like did Abimelch who speaking of Dauid to Saul said hee had not such another seruant 1 Sam. 22.14 Christ the Lord for example to vs doth elswhere call those that improued his spirituall talent as they were indeed his good seruants and faithfull Matth. 25.21.23 so Barnabas is called by S. Luke in his right name a good man Act. 11.24 and so we must not nip with the frost of 〈◊〉 but cherish the spring of good things where God hath put them and giue them a true report Reasons the reasons for else wee wrong the owner that is God from whom is euery good giuing and perfect gift Iam. 1.17 Secondly the contrary is forbidden as false witnesse against our neighbour for what other doe wee when wee take away a righteous mans righteousnesse from him and speake euill of his good Esa 5.20.23 but speake falsely of him Thirdly the deuill who is the accuser of the brethren and a slanderer doth belie the goodnesse of the Saints Iob 1.11 and shall Christians that should follow Christ bee like the deuill Fourthly we should incourage the good in their good way but to speake otherwaies than well of well-doing is not to set them forward but backward in goodnesse The first vse is for reproofe of those who are so blinded with anger against the good Vse 1. that they can see no good where much is and heere the old saying proues true that ill will neuer speake well If any little fault bee in such they blow with their strongest wind to send it as farre as their breath will carry so far from commending things commendable in them that they grime them rather with their blacke tongues calling all their holinesse hypocrisie Papists were wont to be alone in such wrong done to true Christians but company comes vnto them euen out of our owne profession and this leprosie of a foule tongue is gone from Naaman to Gehazi from them to some Protestants as great mockers of sinceritie in profession as Papists are 2. King 5.27 The next vse is for instruction Vse 2. teaching vs to loue good men for the good things in them for so we will loue such much better in whom they be We loue gold though in the filthy oare and will take vp a iewell though trodden in the mire so if we loued goodnesse for it selfe that is truly loued it we would not neglect it though in the foile of a bad man or trodden in the mire of a heart very sinfull much lesse would we dis-regard it placed in a worthy subiect Parents loue their children with a strong loue the reason is they haue that in them which they loue nature So Christians should follow true Christians with like force of true loue the reason is they haue that in them which they should loue grace This loue of parents to their children makes that they care not how much good they speake or heare spoken of them so if like loue or any were in vs towards these earthly Saints we would speake our selues and be glad to heare others speake much good of them for the grace of God in them Thirdly Vse 3 this is for admonition to Christians to beware of enuy in regard of graces which are in others more then in themselues For such will bitterly from that wormwood of enuie instead of praising oppose against them So did Iosephs brethren and therefore rose vp against their better brother Gen. 37.4.18 19. And Cain set his crueltie on worke against Abel a farre better man then himselfe and his owne naturall brother where nothing could ease the great paine of his enuie but a medicine made of his brothers bloud Gen. 4 8. So the Pharisees and Priests among the Iewes watched Christ in the graue that he should not rise Matth. 27.66 and so the enuious among vs louers of themselues 2. Tim. 3.2 put vertue in the graue with Christ and watch it that it rise not But further as Christians must not wrong others in their good parts by enuious detractions so neither hauing such good parts in them must they wrong themselues by false testimonie I say false testimonie for there is false witnesse against a mans selfe as well as against his neighbour Many well indewed of God in some fits of the spirituall feauer fare as if they had nothing no faith no hope no grace And some in the affliction say though before they had done exceeding well that they were neuer good before God nor sound in profession but hypocrites So the deuill would haue it But should Christians ioyne issue with Sathan against themselues Is not the deuill strong enough without our helpe and except we wrong our selues to gratifie him rather we should fight vnder God against him then with him against our owne soule For so did righteous Iob in the thickest mist of his troubles His friends had vrged him hard and would baue perswaded him that though he had done many good things yet it was in no soundnesse to God But Iob though hee had otherwayes lost all his children seruants substance and all yet he would not be so great a loser to them and the deuill as to part with his integritie in what hee had done Iob 27.5 for where he had failed he knew hee had made vp the reckoning by repentance and sorrow for sinne and therefore doubted not but that so much was left as would comfort him and reproue them Our Sauiour purposing to commend this womans vnwearied petitioning to him in regard of her daughter and her selfe commends that which was the roote of that fruit her great faith Which faith is a grace of persuasion whereby we beleeue for our selues and particularly to eternall life And to this faith of hers the health of her daughter is ascribed as the branch to the root that beares it Where wee see Doct. 2 that by faith we haue acceptance with God the good workes we doe being as fruites of that tree Hence Dauid speaking of a iustified sinner saith that the booke is cleared by forgiuing the debt and not by any satisfaction made Psal 32.1.2 This faith beleeues and workes haue nothing to do in her office Therefore saith the Apostle Saint Paul To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Rom. 4.5 that is all the satisfaction that a iustified sinner can make is to beleeue that it is made without him or any thing that he can do And so faith obtaineth by imputation what it gets in the account it gets it by Christ that hath paied the whole debt of sinne and turneth ouer his obedience to those that cannot obey but imperfectly and vnprofitably Luk. 17.10 and so haue no