A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 23
CHAP. XXIII.
NOW when Chriſt was wearied with the Jews Perverſeneſs, he turns himſelf to the Gentiles, according to Acts 10.46. yet did he not that, which he forbad his Diſciples to do, Mat. 10.5. [Go not into the way of the Gentiles] though that was no obliging Law to the Law-maker (himſelf) as it was to them, but he only withdrew out of the Country of Geneſareth, and thoſe Cities of Galilee into the parts of Tyre and Sidon, there to hide himſelf (in thoſe (antiently utmoſt) Borders of Canaan) from the Outrage of the inraged Phariſees, &c. as alſo to intimate that the Rejection of the Jews, and the Reception of the Gentiles were approaching, Mat. 15.21, &c. and Mark 7.24, &c. where the Hiſtory of the Canaanit…h▪ Woman is more briefly related than by Matthew, yet in more various circumſtances.
The Remarks of this Hiſtory are theſe; 1. As we ſhould not take offence cauſteſly, ſo nor muſt we give offence careleſly. Chriſt will not give (here in his Receſs) any occaſion of cavils or quarrels to his followers, who might object [Doſt thou go to the Gentiles which thou forbids others to do?] Therefore, (1.) Chriſt went not into thoſe Gentile-Cities of Tyre and Sidon (as appears from Joel 3.4. What have ye to do with me. O, Tyre and Sidon and from Mat. 11.21. Chriſt did no mighty works there) but only into the Borders and Confines of that Country, call'd Phaenicia, which contained thoſe Cities that Solomon gave to the King of Aſſyria, who call'd them Chabul or dirty places, lying in the Mooriſh Ground of Galilee, 1. Kings 9.11, 12, 13. ſo that theſe Confines of Tyre (ſo call'd, Mark 7.24.) did antiently belong to the Land of Promiſe as its utmoſt limits. (2.) Mark ſaith, he went not thither to Preach the Goſpel to the Gentiles (which work he reſerved till after his Paſſion and Reſurrection) but rather to hide himſelf from the malicious hands of the obſtinate Jews, &c. And (3.) This Gentile-Woman did come to Chriſt, he went not to her, yet ſhe judged it inhumanity in him to give a repuiſe to her, who voluntarily and from neceſſity came to him, he received her (as he had done the three Wiſe-men from the Eaſt) for condemning the Phariſees perfidiouſneſs by the Faith of this Female-Gentile.
The 2d Remark is; Whereſoever any loſt Sheep lay, thither the great Shepherd reſorteth to ſeek them out, and to ſave them, yea ſometimes gives them hearts to ſeek out him, as Iſa. 65.1, &c. and as here. Though this Phaenician was the Seat of the Remnant of the Curſed Canaanires, who could not be driven out from the Tribe of Aſhur, &c. Judg. 1.31, 32, &c. who uſed the Creek, Tongue, after Alexander and the Kings of Syria had conquered it; therefore Matthew (following the old Cuſtom of the H…rews) calls this Woman a Canaanite, Mat. 15.22. but Mark calls her a Greek, Mark 7.26. not ſo becauſe of her Birth, or of her Language (which rather was Syriack, upon which ſhe is alſo ſtyled a Syrophaenician) but both by Conqueſt (as above) and becauſe the Jews branded all the barbarous Nations (that belonged not to the Commonwealth of Iſrael) Greeks, which (in Paul's Epiſtles) is of the Synonimical ſound with Gentiles: Yet hither Chriſt came to ſeek out this one only loſt Sheep leaving the ninety nine in the Wilderneſs: And though he ſeemed to go thither for repoſing himſelf from hard labour for a while, and would have none to know that he was Retired in the Houſe; yet ſuch was the ſweet ſmell of his Garments, that he could not be hid. He had touched this Heathen's heart to find him, who rejects her not, becauſe her Father was an Hittite, and her Mother an Amorite; he receives all comers, John 6.37. Grace brings them together, &c.
The 3d Remark is; Humility and Faith are, two bleſſed Ingredients in a praying Soul. 1. Here is her Humility; ſhe came behind Chriſt (as one Copy reads it) as thinking her ſelf unworthy to come before him, and cries not up her own Merit, but lowlily cries out for, and craves the Lord's Mercy; yea, ſhe acknowledges her own ſin in her Daughters ſuffering, ſaying, [Have mercy on me, for my Daughter is exceedingly Deviliz'd] She felt her ſelf beaten upon her Child's back, as 1 Kings 17.18. Art thou come to call my ſin into remembrance, in ſlaying my Son? N. B. Note well; Thus ſhould we Parents reflect upon our own ſins when we ſee our Sons or Daughters Deviliz'd or diſtreſſed, and go to Chriſt for them. 2. Her Faith, in coming to Chriſt as to the promiſed Meſſiah [the Son of David] to whom Power belonged, as alſo Mercy. Pſal. 62.11, 12. giving him the glory of both, believing that though the Devil had more power in Chriſt's time to poſſeſs many perſons, than in former Ages, becauſe he then moſt ſtrenuouſly endeavoured to ſet up his own Kingdom in oppoſition againſt him; yet was Chriſt ſtronger than the ſtrong Devil: Luke 11.21, 22. and was willing as well as able to illuſtrate his own glory in his Ejection the more.
The 4th Remark is; The Prayer of Faith and Humility may meet with ſilence and ſadnings at the firſt, inſtead of ſucceſs. For, 1. While Chriſt was in the houſe, he anſwered her cries with ſilence, which Chryſoſtom wonders at, that he who was ſo Amicable in aluring (by all means and methods) the obſtinate Jews, ſhould ſeem ſo moroſe to this Tractable Gentile, as if unworthy of one word from him; ſurely (ſaith he) it might be an offence to the ſtanders by, though it was none to her. This was no Phariſaical Pride, nor ſupercilious contempt of this humble Canaanite, for he had reſpect both to her perſon and to her petition, Gen. 4.4 and Heb. 11.4. His ſeeming neglect of her, was only for the tryal of her Faith, which was further exerciſed, 2. By the Diſciples ſlighting her (inſtead of interceding for her) ſaying, [Send her away, for her clamours after us do tyre us) Chriſt (it ſeems) went out of the houſe (where ſhe had proſtrated her ſelf behind him, crying, [foreign] pity me) and ſeemingly ſlighted her with his Silence to her, and now going out, ſhe doubles her Out-cryes after him; this was irkſom to his Diſciples, they thereupon really ſlight her, and give her no aſſiſtance with their prayers, N. B. Note well; Oh how many ſuch miſerable comforters do troubled Souls meet with in the World, that look on it as a diſgrace to them to be troubled with their Out-cries, as the Diſciples did here! And 3. She was worſt of all exerciſed with Chriſt's ſad Anſwer, in telling her he was perſonally ſent to give Bread unto Iſrael's Children only, and not to ſuch Gentile-Dogs who are ſhut out, &c. Rev. 22.15.
The 5th Remark is; Perſeverance in Prayer prevaileth at last: She will not be ſaid nay, or ſet down either with ſilence or ſad Anſwers, &c. Though Chriſt ſeems to be backward (for preventing the Cavils of the Jews) to extend mercy to any Gentiles, yet this Woman will needs wring a mercy out of his hands, hangs on and hales with both her hands, when ſhe could not diſpute with Chriſt about his Commiſſion, yet, ſure ſhe was, ſhe muſt have helping-mercy: And though ſhe was but a Dog (or but a Whelp, as foreign, Mark 7.27. ſignifies) yet even that creature is Animal Domeſticum, belongs to the Houſhold, and is welcom at a Friends houſe for his Maſters ſake; and hath right to Cruſts under the full fed Table of Children, that ſcatter Crumbs out of wantonneſs alſo. Thus ſhe wittily borrows the Argument, arguing from it, if I muſt be a Dog, let me be Chriſt's Dog, and at ſuch a Maſters houſe, I ſhall not be put off with dryed Cruſts (outward ſhells of mercy) but ſhall have ſavoury Crumbs too, ſpecial and ſaving mercy: And though the Jews (as Children) have whole Loaves of thy Miracles, yet let me (a Gentile) have this one Crumb of ſaving my Daughter from being vexed with a Devil, &c. Thus, though Chriſt ſpake not to her ſelf with his mouth at the firſt, yet in his ſilence he ſpake to her heart by his Spirit, which inabled her to take hold, and tugg hard in this handſom importunity (picking ſweet Incouragements out of ſowreſt Diſcouragements) till ſhe had asked like a Son or Daughter of Iſrael, and concerning her caſe commanded Chriſt's help, Iſa. 45.11.
The 6th Remark is; The Prayer of Faith and Humility ends at laſt in a Divine Commendation of it, and in a Divine Condeſcenſion to it; as here. As to the firſt; Not he that commendeth himſelf is approved, but whom the Lord commendeth, 2 Cor. 10.18. 'Tis the Infallible Judge of quick and dead, that ſaith here [Oh Woman! great is thy Faith] Mat. 15.28. 'Tis not [Oh Dog!] as before, but now 'tis [Oh Woman!] in the mouth of Chriſt; for her Faith (as it doth in all others) pleaſeth Chriſt exceedingly, Heb. 11.5, 6. becauſe of its greatneſs to take no denial, but gathers one contrary out of another by the force of it, as Deut. 32.36. and 2 Kings 14.26. where going into Captivity ſignified to their Faith, Iſrael's return out of it. Herein ſhe acted more like Jacob than a Gentile, to prevail in power with God and Man by wreſtling, Gen. 32.28. whereby ſhe became an Iſraelite indeed, and one of the Church, the true Iſrael of God. No Faith do we find commended for great by Chriſt, in Scripture, but that of the Gentile-Man, Mat. 8.8. and this of the Gentile-Woman, Mat. 15.28. for they (both) had attained to a ſtrong Faith by weak means, and far leſs than thoſe of the Jewiſh Church, which (for abuſing their Means and Mercies) had the ſame reproachful name of Dogs (they uſually caſt upon the Gentiles, in which ſtyle Chriſt ſpoke here) rowled back upon on themſelves, Pſal. 22.16. and 59.6, 14. Mat. 7.6. Phil. 3.2. and Rev. 22.15. and were clearly out-run by this Gentile-Dog, who became a Child at the Table (one of the firſt-fruits of the Gentiles Call) which they deſpiſed, and were therefore rejected, &c. As to the ſecond; the Divine Condeſcenſion, Chriſt was ſo affected with her Faith (ſeeing ſhe murmured not at her Diſcouragements, ſaying, [Is this the hearer of Prayer, and he that will not break the bruiſed Reed, &c?] But believes he heard her when he did not anſwer her, as Jer. 31.18. and when he fled from her, it was as one deſirous to be purely purſued by her) that He changes his former Reproaching and Repulſing into a preſent gracing and gratifying her, granting all her deſire and more [be it unto thee even as thou wilt] wherein Chriſt ſeems to ſay to her, Here is the Key of my Treaſury, take it, open the Door, go in and take what Mercy thou likeſt moſt. The Devil ſhall be caſt both out the Mothers Soul, and out of the Daughters Body, and both were done accordingly, as the Prayer of the Parents Faith was profitable to the Child here, ſo it may be to ours, &c. This Mother went home, found her Daughter lying down quietly upon her Bed, as one compoſing her ſelf to reſt, being wearied with the daily diſquiet the Devil had exceedingly vexed her with, Mat. 15.22. Mark 7.30. Thus this Woman, though weak as to her Sex, yet ſtrong as to her Faith, compels (as it were) her ſeeming unwilling Saviour to do for her what ſhe deſired. N. B. Note Well, There be three Women famous for their Faith upon Record, the Hemorroiſſe or Woman with the bloody Iſſue, Mat. 9. Mary Magdalen, Luke 7. and this Here &c.
Next follow two other Miracles (to wit Chriſt's healing many miſerable that came to him, and his feeding four thouſand, &c.) Mat. 15.30, & 32. Mark 7.32. & 8.2. &c. both theſe were to demonſtrate further the Omnipotency of Chriſt. A few Remarks upon both theſe may ſerve and ſatisfie here, becauſe the like to theſe Miracles have been largely inſiſted on before.
As to the firſt of healing many miſerable Remark 1ſt. How Chriſt went about ſtill doing good, Acts 10.38. He comes out of the Coaſts of Tyre, nigh to the Sea of Galiſee, where the ſound brought the Sick to our Saviour, and the Lame, Blind, Dumb and Maimed, laying them down at his feet to be healed. Thus when Chriſt had done his work in one place, He follow'd his work to another; He ſtaid not in Phaenicia among the Gentiles, after that one only Miracle of Mercy upon the Mother and Daughter aforeſaid, but immediately returns into the middle Territory betwixt, the Upper and Nether Galilee, which Mark calls Decapolis's Coaſt, Mark 7.31. that is a Country conſiſting of ten Cities, whereof Nazareth (the place of Chriſt's Education) was one, where He ſpent the greateſt part of his Miniſtry (ſo gratifying his own Country moſt) more than in Judea, where were moſtly his Implacable Enemies (the Scribes and Phariſees) to whom he expoſes not himſelf before his time, &c.
The 2d Remark is; Many may come to Chriſt at once, without hindring one another's 'Tis not ſo with Man, where one muſt wait till another be diſpatched. Matthew mentions a multitude of miſerable ones (brought up the Mount to Chriſt's feet not without much pains, which argued much Faith in both) but Mark mentions only one that was Deaf and had an Impediment in his ſpeech, Mark 7.32. whoſe Cure Mark ſingles out from all the other mention'd by Matthew, and deſcribes it in all its Circumſtances, becauſe it was done in the way at diſtance, before the multitude came therefore Mark mentions not this Mount at all, for the fame of this Deaf Man's cure brought multitudes of Diſeaſed out of all Adjacent places to Chriſt, when after this he went up to the Mount, &c. N. B. Note well. Thus we ought to carry all our friends (diſeaſed in Soul or Body though never ſo many of them, one cannot hinder the healing of another) lay them at Chriſt's feet that he may pity and heal them.
The 3d Remark is; The Cures Chriſt wrought here upon the Body (healing the Deaf, Dumb, Blind, Lame, and Maimed, &c.) are ſtill wrought by him upon the Soul of Mankind: Though Chriſt bought not, brought not, applied not any Drugs in order to the Healing of any thoſe Diſeaſed, yet uſed He ſome outwards ſigns (ſuch as putting his Finger into the Deaf man's Ear. and moiſtning his Tongue with his Spittle, Mark 7 33.) whereby He exhibited as Viſible the Inviſible efficacy of his Divine Power. Thus alſo he did, Mark 8.23. John 9.6 ſtill no other External Means are uſed, but what was properly Chriſt's (as his Spittle and his Finger) here, that He might have all the Honour, &c. now as the ſight of thoſe Bodily Diſeaſes put Chriſt to the Sigh, Mark 7.34. not of any difficulty he had to heal them, but from his commiſerating fallen mankind, which through Sin is become an Oecumenical Hoſpital, attended with ſo many ſad accidents of Miſery and Miſchief, that which befalls any Man, might befall every Man. N. B. Note Well, Yet the fruits of the fall are far fiercer and more univerſal upon the Soul than on the Body; for whereas there may be here one and there one that is Deaf or Dumb, &c. bodily, yet thouſands are found ſo ſpiritually, Chriſt ſighs at this much more, and oh that we could ſigh too, and ſeek to him, that he may thruſt his Fingers into our Ears, and cry Ephphatha, &c. of Pathac Hebr. to open, that he may open the ears of our hearts, as Acts 16.14. heal us as Dumb, Blind, &c.
The 4th Remark is; As Chriſt heal'd many at once here, ſo he heal'd them without a pauſe, how deſperate ſoever their Diſeaſe was. He held them not off, as he did the Woman of Canaan till her third Petition, but yields to theſe at the firſt word, not becauſe they were better but weaker than ſhe was. N. B. Note well. Stro…g Graces ſhall have ſtrong Exerciſes; The skilful Armourer trys not an ordinary Breaſt-piece with Musket-ſhot, nor doth the wiſe Lapidary bring his foſter ſtones to the ſtithy Chriſt ſuits the burden to the back, and the ſtroke upon her to the ſtrength of her Faith which he well knew, &c.
As to the ſecond Miracle of feeding four thouſand, &c. The Remark 1ſt is; Our Wants and Weakneſſes lye nearer Chriſt's Heart, than they can do to any Mortal Man. He takes notice of the Peoples neceſſities firſt before his Diſciples, Mat. 15.32. Mark 8.1, 2.
The 2d Remark is; As Chriſt had compaſſion then, ſo now, upon his poor pennile… and neceſſitous People, in Heaven he is free from perſonal paſſion, yet not from Tender Compaſſion, Heb. 2.17. & 4.15. Acts 9.5.
The 3d Remark is; Chriſt takes punctual and particular cogniſance of all the circumſtances of our ſorrows and ſufferings as here, how far they came, how long they had been there, how little able they were to hold out faſting, &c. He not only relieves them for the preſent, but for future too to help them home.
The 4th Remark is; An Evil Heart of Unbelief doth pertinaciouſly cleave to the beſt Heart (as the fretting Leproſie would not be ſcraped out of the Walls of the Houſe, till utterly demoliſhed, Lev. 14.41, to 46.) ſtill ſtupidity and diffidence broke forth again in the Diſciples, ſaying [Whence ſhall we have ſo much bread, &c.] Mat. 15.33. and Mark 8.4. They forgot the former Miracle of the five Loaves, but waving their own Experience of Chriſt's Power, they conſult Appearances of Reaſon about furniture of Means, ſo cannot ſee through a ſeeming difficulty.
The 5th Remark is; This Apparent Impoſſibility of feeding four thouſand with ſeven Loaves and a few ſmall Fiſhes, (as before, five Thouſand with five Loaves and two Fiſhes) was only to give the greater luſtre unto Chriſt's Miracle, who never works any but when need is and means fail, yet did he not deſpiſe the Diſciples Loaves (in either Miracle) but drove them ſo far as they would ſerve (though he could have wanted them) Eeking out what was wanting for ſuch a multitude with his effectual bleſſing without which never ſo many Loaves could not feed or fill, Lev. 26.26. Mat. 4.4. &c.
The 6th Remark is; The Congruity and Diſparity of this and the former Miracle of feeding with a few Loaves a great Multitude. Firſt, The Congruity, In both they were but ordinary People, not Great Men, for whom Chriſt did thus, John 7.48, 49. no Rulers, not many Mighty, &c. (though ſome there be) 1 Cor. 1.26. Little Fiſhes bite more at the bait of the Goſpel (Mat. 11.5.) than great ones, and thoſe meaner People were (many of them) firſt cured and then catered for, Mat. 14.14. & 15.30. yea their Merit was not the cauſe, but their miſery was the occaſion of drawing forth his mercy and tender compaſſions, Mat. 14.14. & 15.32. with Mark 6.34. & 8.2. Secondly, The Diſparity. 1ſt, In the former the People had only faſted one day from Morning (paſt Dinner time) to Evening, Mat. 14.15. Luke 9.12. Mat. 6.35. but in the latter they had been two nights and three days with Chriſt in that Deſart, therefore their neceſſities now muſt needs be greater, and accordingly was Chriſt's Commiſeration towards them, who were ſo Intent upon their Attending his Doctrine and Miracles, as to forget both themſelves and their families; all their Proviſions (brought from home) being now ſpent. 2d. In the former it was only [They need not Depart] Mat. 14.16. but in this latter it is [I will not ſend them away faſting] Mat. 15.32. when Man deſires a matter out of the reach of his power, He only ſaith [I would it were ſo] but Chriſt here to ſhew his Omnipotency, ſaith [I will have it ſo]. 3d, In the former the People ſat down upon the Graſs, Mat. 14.19. Green Graſs, Mark 6.39. & John 6.10. but in this latter they ſat down upon the bare ground, Mat. 15.35. Mark 8.6. The Popiſh Poſtillers play with their wanton wits upon this diſparity or difference, ſaying, Their lying down upon Graſs ſignfies Chaſtity, for all Fleſh is Graſs, Iſa. 40.6. The Sun riſing makes Graſs wither, Jam. 1.11. now Fleſhly Luſts may be trodden underfoot; but upon the bare ground here, intimates, that we muſt not have an Immoderate love to the things that are on the Earth, but to mortifie our Earthly Members, Col. 3.2, 5. whereas more ſolid Judgments dare not ſqueeze Scripture thus, where no more was meant ſave only there was much Green Graſs upon the ground at that time of the year (about the Paſſover) when the firſt Miracle was, and 'twas all gone at the ſecond. Laſtly, Though in both their was Chriſt's Craving a bleſſing (N.B. Note well, To ſhew we muſt not feed like Beaſts that look not up to God the giver, &c.) his breaking and giving to his Diſciples, to ſhame them out of their Unbelief by making them Actors in that very work, which they could not believe, they ſhould poſſibly behold, they had experience before of the like Miracle in the very like caſe. As likewiſe to intimate to them that they ſhould be his Stewards of the Myſteries of God, 1 Cor. 4.1. and Fellow-workers with Chriſt, 2 Cor. 6.1. yet in this latter there be more Loaves than in the former, fewer feaders, and fewer fragments (unleſs the latter Baskets were bigger than the former, as the two Greek words may intimate) however one Basket only had proved the Miracle as well as an hundred. N. B. Note well. Divine Wiſdom glorifies it ſelf as it pleaſeth, yet ever in a way ſufficient to manifeſt Divine Power, which hath the greater luſtre in the fewer means, and to teach us, 'tis not the meaſure or muchneſs of Meat, but 'tis God's Bleſſing that feeds and ſatisfies, &c.
The Antient Fathers do abound with Allegories upon the difference of thoſe two feeding Miracles, ſaying (1.) The five thouſand anſwered the five Senſes, and the four thouſand the four Evangeliſts, the number of four being the ſquare or perfect number, as as quadrangular Stone lyes moſt firm (hence Homo Quadratus, a Man ſtable in his purpoſe and practice,) &c. ſo Hieronimus.
(2.) The Company fed with the five loaves ſet forth the Church of the Jews, ſo this, that of the Gentiles, which was as four thouſand, becauſe gathered out of the four quarters of the World; they faſted three days, to ſignifie their ſympathizing with their Saviour, who lay three days in the Grave, &v. Thus Hillary.
(3.) Others with the Gloſſ: ſay, as the five thouſand anſwers the five Senſes, ſo the four thouſand the four Cardinal Vertues, Temperance, Prudence, Fortitude and Juſtice, and in both, neither Women (for their Levity) nor Children (for their Infirmity) are numbred, for none are admitted to the Lord either in Old or New-Teſtament, but ſuch as grow up to a perfect man, Eph. 4.13. and both Companies are fed upon a Mountain, to ſhew that both Teſtaments contain High and Heavenly things, and the Apoſtles gather the ſeven Basketsful here, to ſet forth the ſeven Graces of the Spirit, &c. Theſe and the like Allegories I inſiſt not upon, becauſe though a good uſe may be made of ſome, yet others are but vain ſpeculations and too nice curioſities, which can render no ſolid fruit to the ſerious Reader, &c. I ſhall and only that of Chryſtoſtom, who ſaith the latter foreign might be larger Veſſels than the former foreign (for foreign ſignifies ſo large a Basket as could contain the body of Paul; Acts 9.25.) or it was to ſhew the pleaſure of Divine Power, cauſing the Meat ſo to abound as that ſometimes there remained more and ſometimes leſs, that thoſe two Miracles might not be confounded; However, ſeeing the People (whoſe bellies Chriſt had filled with the firſt Miracle to the five loaves) were ſo far tranſported as to take and make him King by Force, John 6.15. therefore immediately after this ſecond Miracle of feeding them, Chriſt withdraws from them into the Coaſts of Magdala (which was ſuppoſed to be Mary Magdalen's Country) Mat. 15.39. called alſo the parts of Dalmanutha, Mark 8.10. which place might have two names (as the Gadarens and the Gaergaſens above-ſaid) or the former is the name of the City (ſtanding upon that lake) and the latter is the name of that Country. Upon which be theſe Remarks.
The 1ſt Remark is; Chriſt croſſed the Country to and fro, paſſing here through Reuben's Lot, into the Lot of Manaſſeh, then through Gad's Lot into that of Dan, Mark 8.27. That He might not ſeem to omit his Viſits to all the Tribes of Iſrael round about.
The 2d Remark is; Chriſt's ſtay was but ſhort here, becauſe he met with four Entertainment, for no ſooner was He landed upon the ſhore, but preſently the Phariſees and Sadducees came forth out of Magdala, and aſſault him in a quarrelling ſort with their Cavilling Interrogatories, though they pretended to be his friends, ſeeking only ſatisfaction, yet intended to obſtruct his doing any good in that place, Mat. 16.1. and Mark 8.11. N. B. Note well. So active are the Devils Inſtruments to hinder the Kingdom of God and the good of Souls. Truth never wants Adverſaries, and oft hath a ſcratch'd face by them.
The 3d Remark is; Such as are the Devil's Children, however oppoſite one to another, can well enough agree together to oppoſe Chriſt. The Phariſees held the Immortality of the Soul, and the Reſurrection of the Body, the Sadducees denied both, yet theſe two can combine againſt Chriſt. So the Jeſuits and Prieſts, the Monks and the Friars, are at deadly difference among themſelves, yet theſe Dogs leave fighting together, to conſpire againſt the poor Hare (the Proteſtants) whom they jointly endeavour to devour.
The 4th Remark is; 'Tis a palpable Evidence of moſt ſtupid Hypocriſie, as well as of Tempting God, to require Signs that God never promiſed, and new Helps of believing which he never preſcribed, when there be what is ſufficient already. Thus Rotten-hearted Phariſees, &c. would not believe the Meſſiah, notwithſtanding all his moſt convincing Miracles; no, they muſt have a new Miracle, a Sign from Heaven (for his many Miracles they deſpiſed as earthly) ſuch as Moſes ſhewed in giving Manna from Heaven, Exod. 16.13, 15, 29. John 6.30, 32. And as Samuel in fetching Thunder and Rain in a clear Sky, 1. Sam. 12.18. And as Joſhuah in commanding the Sun to ſtand ſtill in his ſphere, &c. Joſh. 10.12, 13. And as Iſaiah in cauſing the Sun to run Retrograde ten Degrees, or backward five hours, Iſa. 38.7, 8. And laſtly, as Elias▪ in fetching Fire from Heaven twice, (1.) For conſuming his own Sacrifice, 1 Kings 18.38. And (2.) For conſuming his and the Lord's Adverſaries, 2 Kings 1.10. And again, ver. 12. Thus they deſired he would ſhew them (by all means Them, as more worſhipful Men than the multitude, and therefore might merit more extraordinary Miracles) ſuch Signs, as thoſe were, from Heaven, then they pretended they would believe in him, whereas they intended a Snare both to his Life and Honour; for they (with their Maſter Herod, Luke 23.8.) looked upon Chriſt as a common Conjurer, who would ſhew to their Worſhips the beſt Trick in his Budget, and if he will ſhew them ſuch a Sign as theſe, they would calumniate him for borrowing his Craft from Beelzebub, &c. But if he will not, them muſt it be becauſe he could not; and that he was an Impoſtor, and ſo deſerved to die as a great and Grand Cheat.
The 5th Remark is; This groſs Hypocriſie and Malicious ſtupidity Chriſt anſwers, (1.) With a profound ſight it put upon him [foreign.] Mark 8.12. He breathed ou… this ſigh from the very bottom of the belly, as if his Heart had been ready to burſt, if it had not this vent. Chriſt was more ſenſible of their miſery, than they were of their own. (2.) And this ſigh had opened the paſſage, came forth this expoſtulation, firſt, calling them Adulterous Hypocrites as they were Apoſtates from the Faith and Piety of Abraham, (as Mat. 12.39.) ſo here Mat. 16.4. a Baſtardly Brood ſo tenacious of their own Traditions, as rendred them incredulous of Chriſt's Doctrine and Miracles; ſecondly, He tells them, their skill in natural things (as being Weather-wiſe) which was not their profeſſion, and their Ignorance in Spirituals (which was their imploy as Students in the Scripture) did detect their Hypocriſie, ſeeing they had the means of Grace (in Chriſt's Doctrine and Miracles) ſufficient Signs of the Time of Grace (as thoſe of the Sky were of fair or foul weather) yet would not believe that the Meſſiah, and the Kingdom of Grace was come. Thirdly, He ſaith No Sign but that of Jonas they ſhould have granted them; Intimating that Chriſt's Death, Burial and Reſurrection would declare him to be the Meſſiah in deſpight of their Malice, Acts 2.24. & Rom. 1.4. the myſtery whereof was contained in the Hiſtory of Jonah's Riſing out of the Whales Belly after his three days lying as buried in it, and that Chriſt's Victory over Death, and over all his Enemies, ſhall declare him to be the only Son of God, &c. They had ſigns from Heaven at Chriſt's Death, Mat. 27.45. as if the Sun had been aſhamed to behold their baſeneſs to him, ſo hid his Head in a Mantle of Black. So the Cloven Tongues ſent after his Aſcenſion, Acts 2.2, 3.
The 6th Remark is; God-tempting Sophiſters muſt not be too long Aſſociated with, but withdraw from and forſaken. Chriſt ſaw theſe Black-moors would never waſh white, all his ſweet words were in vain ſpent and ſpilt upon their obſtinate obdurate Hearts, therefore he ſoon leaves them, Mat. 16.4. Mark 8.13. And entring into the Ship again, he departed to the other ſide, not ſo much as going into the Town of Magdala, ſeeing in the very Haven among the Ships the Phariſees, &c. had thus churliſhly Accoſted him before he was houſed. N. B. Note well; Thus ſeekers of Signs muſt be referr'd to Moſes and the Prophets, and Apoſtles, Luke 16.31. Eph. 2.20, &c. If not hear theſe, be gone, as Chriſt here.