Expositions Upon Matthew 1-10, Treatise · Chapter 8

Expositions Upon Matthew 1-10 · Treatise · Chapter 8

p. 587CHAP. VIII.

SOmetimes Chriſt goes from miracles to doctrine, but here, having laid down his doctrine, he comes in this Chapter to confirm it by miracles. Before he began his ſermon, he healed all ſickneſſes and diſeaſes, Matth. 4.23. that he might make way for his doctrine. For doubtleſs the miracles Chriſt and his Apoſtles did, were a great cauſe why their doctrine in ſo great meaſure was believed, Acts 8.6. The people with one accord gave heed unto thoſe things which Philip ſpake, hearing and ſeeing the miracles which he did. And now Chriſt, when his ſermon was ended on the Mount; he went down and the multitudes followed him, before whom he wrought ſundry miracles.

V. 1. And when he was come down from the Mountain, great multitudes followed him.

Theſe multitudes were of divers humours, hence upon divers ends they followed Chriſt; ſome followed out of love to his doctrine, the ſweetneſs whereof they had already taſted; ſome out of curioſity, that they might hear ſome new thing; ſome out of deſire of confirmation, that they might be aſſured of his doctrine, whiles they ſaw it confirmed by miracles; ſome to be cured of their maladies, p. 588ſome for loaves, John 6.27. Chriſt hath multitudes of followers, but few that follow him for a right end. Look we to the end why we follow Chriſt, whether it be for glory and earthly praiſe or profit, or whether it be for himſelf, in all conditions, even in adverſity, perſecution, Matth. 16.24. Let him deny himſelf and take up his croſs and follow me. Virgin ſouls follow the Lamb whither ſoever he goeth, Rev. 14.4. yea though to priſon, baniſhment, death: the world pretend to follow Chriſt, but it's at a diſtance, always with the exception of the croſs.

V. 2. And behold there came a Leper and worſhipped him, ſaying, Lord, if thou wilt, thou canſt make me clean.

We have here Chriſt his firſt miracle ſet down, wherein three things.

1 The Lepers devotion, ſet down in two branches, 1 He worſhips Chriſt. 2 He acts faith in Chriſt, Lord, if thou wilt, thou canſt make me clean.

2 Chriſts compaſſion, v. 3. I will, be thou clean. Amplified firſt from the efficients, 1 From the inſtrumental efficient cauſe, Jeſus put forth his hand and touched him. 2 From the principal efficient, I will, be thou clean. 3 From the effect, Immediately his Leproſie departed from him.

3 Chriſt his direction, which was, 1 Silence, See thou tell no man. 2 To ſhew himſelf to the Prieſt, and offer the gift which Moſes commanded.

V. 1. And behold there came a Leper] Luke c. 5.12. ſaith, It was in a certain City, that is, near to a City, for Lepers for fear of infection were put out of Cities, Levit. 13.46. 2 Kings 7.3.

Leproſie is abundance of burnt choler and ſalt phlegm diffuſed from the Liver all over the body, breaking out into a filthy ſcab or ſcurf. There are other evils beſides accompany this diſeaſe, viz. the hairs fall off, the noſtrils are widened, the bones are eaten into by it, the tongue ſwells, the breath ſtinks. It's an univerſal Gangrene which is incurable, p. 589and hereditary, and abounds moſt in hot countreys, as in Judea, Egypt, &c. This diſeaſe Phyſicians call Elephantiaſis. It's uſed ordinarily as an Embleme or Looking-glaſs to expreſs our natural defilements, Iſai 1.6.

And worſhipped him] The manner of the worſhip Luke ſets down, which was, he fell on his face, cap. 5.12. So that he touched Chriſt his feet, as the word foreign ſignifies, not kneeled, as the word is tranſlated, Mark 1.40. So that he lay at Chriſts feet, imploring and beſeeching him, as a Dog at his maſters feet, as Zanch. de Red. renders the word, which ſhews that this Leper lookt upon Chriſt more than a Prophet, or a holy man, and that believing he was God, and ſo able to heal him if he would; he gave him religious worſhip. He came to know Chriſt was God, partly by inſpiration, partly by the miracles which Chriſt did, cap. 4.20. He doth not ſay to Chriſt, Lord if thou wilt pray to God or to thy Father for me, I ſhall be whole, but, Lord, if thou wilt, I ſhall be whole. He acknowledges the Leproſie curable by Chriſt, which he and all men knew was incurable by others, which was a plain argument of his faith: for though the Pſora or ſcabbedneſs may be cured, yet that which is called Lepra Phyſicians acknowledg incurable; for if a particular Cancer cannot be cured, much leſs can an univerſal Cancer, as Avicen obſerves. Yet in a miraculous manner ſome Lepers have been cured, as Miriam, Num. 12.14. Naaman, 2 Kings 5.14.

Saying, Lord, if thou wilt, thou canſt make me clean] Here is the profeſſion of his faith. Of no Prince or Potentate can this be affirmed, ſave of God himſelf, no nor of any Diſciple or Apoſtle, for they did not do Miracles when they would, but when God would. Heb. 2.4. onelyonly of God is that true which Job ſpeaks, cap. 42.2. I know thou canſt do every thing. Gen. 18.14. Is there any thing too hard for the Lord, Rom. 4.21. Heb. 11.19. How great ſoever is the will of God, ſo great is his power, Pſalm 115.3. Whatſoever the p. 590Lord pleaſed that did he in Heaven and Earth; yea, he can do more than he will do. See Matth. 3.8, 9. Matth. 26.53. However God deal with us, give him the glory of his power.

If thou wilt] See his reſignment to the will of Chriſt under affliction. So Eli, 1 Sam. 3.17. So Chriſt, Matth. 26.39. Not my will but thine be done. The Brethren, Acts 21.13. When Paul would not be perſwaded, they cried out, The will of the Lord be done.

I will, be thou clean] I will both as I am God and Man. Ambroſe in 5. Luke 12. ſaith, Chriſt ſaith I will for Photinus, he commands for Arrius, he touches for Manicheus. Photinus taught that Chriſt was meer Man and not God, whoſe will onelyonly is omnipotent; Arrius taught that Chriſt was leſs than the Father, and therefore did not command, but onelyonly received the commands of the Father; Manicheus taught that Chriſt had not true but onelyonly imaginary fleſh, and therefore could neither touch nor be touched. Chriſt confutes all theſe in theſe words.

Be thou clean] Here's the Divinity of Chriſt: men are wont to command actions, but to make things to be by commanding them to be, is onelyonly divine, Gen. 1. Let there be Light, and there was Light; Let the Earth be created, and it was ſo.

Immediately his Leproſie was cleanſed] With a touch of Chriſts hand, and with a word of his mouth; he touched him, that the cure might not ſeem to come by chance, but that it onelyonly came from himſelf.

2 To ſhew the mercy and condeſcention of Chriſt, that did not diſdain to touch a leprous perſon, much more in taking Leproſie of ſin on him, and making us one body him.

In that this Leproſie was cured immediately, there came came no ſpace of time nor no outward mean, betwixt the command of Chriſt and the work of Chriſt.

p. 591V. 4. And Jeſus ſaith unto him, See thou tell no man, but go thy way, Shew thy ſelf to the Prieſt, and offer the Gift that Moſes commanded for a teſtimony unto them.

See thou tell no man] There are ſundry cauſes why Chriſt enjoyns him ſilence.

1 Chriſt did not forbid him to tell it at any time, but that he ſhould not tell it till he had ſhewed himſelf to the Prieſts, leſt the Prieſts hearing of the cure ſhould maliciouſly report that the Leper was not truly healed, according to the Law, Levit. 14. wherein the Prieſt was to judg of Leproſie, and therefore in the Text it follows, Go ſhew thy ſelf to the Prieſt. This Miracle fell out in Galilee, Mark 1.39. and the Prieſts were at Jeruſalem; the Prieſts were called out of the City that they might judg of the Diſeaſe.

There were other cauſes, as, 1 For modeſty ſake, and to avoid boaſting.

2 For not ſpeaking forth that in word which ſpake forth it ſelf in deed, in his whole body the Leproſie being removed.

3 Becauſe the fit time was not come; therefore the Lepers zeal was diſorderly in publiſhing that Chriſt would have kept ſilent, Mark 1.45.

4 Leſt hereby Chriſt ſhould ſtir up the envy and hatred of the Phariſees againſt him, and ſo be forced to go from the City, not having an opportunity to preach the Goſpel. Mark 1.45. So that Chriſt could no more openly enter into the City, but was forced to remain in deſert places.

But go thy way, ſhew thy ſelf to the Prieſt] Chriſt bids him ſhew himſelf to the Prieſt, 1 Becauſe the ceremonies were yet in force. Now the ceremonial command was, that the Leper ſhould ſhow himſelf to the Prieſt, Levit. 14.2.

2 That the healed Leper might teſt fie his thankfulneſs to God for ſo great a benefit, by bringing a thank-offering, Levit. 14.1, to 9.

p. 5923 To draw the Prieſts either to faith in Chriſt, and repentance for their oppoſition againſt him, or elſe that they might be inexcuſable: hence theſe words follow, for a teſtimony unto them.

4 To get a teſtimonial of his cure.

And offer the gift which Moſes commanded] See what this was, Levit. 14.3, 4, 5, 6, 7. It was an oblation or thank-offering to God for his cleanſing.

For a teſtimony unto them] As 1 That they might be inexcuſable if they would not embrace Chriſt for the Son of God.

2 That the receiving of the gift may be a continual teſtimony againſt the Prieſts that the Leproſie was perfectly healed; if they through malice, ſhould in time to come go about to deny it, they could not ſay ſuch an one was not cured, for whom they had offered a thank-offering to God. Chriſt would have them that were his adverſaries to be the firſt witneſſes of his miracles.

Beſides it was that he might be reſtored to the ſociety of men, from whoſe company he had been ſevered.

But that from hence Papiſts may wire-draw the Law of their confeſſion, making Leproſie to be allegorically ſins, and the Prieſts the knowers hereof, is a vain thing; for what Honour thoſe Prieſts had Chriſt alone challenges to himſelf, who alone knows ſpiritual Leproſie, and is worthy to whom we ſhould offer the gift of our cleanſing.

Indeed ſin is like Leproſie, 1 For loathſomneſs, Prov. 13.5. Ezek. 16.5. 2 For ſmell; a Leper from ſuch corruption of humors cannot but ſmell. So ſinners ſtink, though perhaps not one to another, as naſty priſoners in the goal, yet to thoſe that come out of the freſh Ayr; ſo though wicked men ſtink not one to another, yet to God and Saints they do, Pſal. 14.3. They are altogether become ſtinking, as the margin renders it.

3 For Hereditarineſs as the Leproſie is conveyed from p. 593Father to Son, ſo is original defilement, Eph. 2.3. Rom. 5.12.

4 For excommunicableneſs. Leproſie ſeparated, not onelyonly from divine ſervice, but alſo from ſociety with men; ſo ſin lived in ſeparates betwixt God and us, and ſeparates from communion of Saints, Iſa. 59.1, 2. Matth. 18.15, 16, 17.

5 For contagion. Leproſie was very infectious, ſo is ſin, 1 Cor. 5.6. A little leaven leavens the whole lump. OnelyOnly here's the difference, the Leper proclaimed his uncleanneſs that men might take heed of being infected by him, Levit. 13.45. which ſinners will not.

6 Leproſie creeps from one place to another till the whole body be overſpread with it; ſo doth corruption or ſin, it creeps from the heart to the members of the body, and faculties of the ſoul, ſo that from the crown of the head, to the ſole of the foot there is nothing but wounds, and ſwellings, and putrifying ſores, Iſa. 1.6.

Though in a tropological ſence ſin may thus be reſembled to Leproſie, yet Leproſie properly taken is meant, and no Popiſh inference of Prieſtly power can thence be deduced.

Obſ. No perſon whatſoever, how vile ſoever, by bodily diſtemper is hereby kept off from worſhipping God.

2 He that believes that God will do him good, muſt alſo be convinced of the power of God, that God can do him good.

3 All cleanſing from bodily diſeaſes proceeds from the will of God as the primitive cauſe thereof. I will, be thou clean.

4 Diſeaſes however in the uſe of ſecond cauſes they are hardly cured or incurable, yet by the power of God they are and have been healed. Immediately his Leproſie departed.

5 From theſe words, See, thou tell no man, Obſ. Diſobedience p. 594unto the commands of Chriſt, though upon the moſt ſpecious pretences, cannot excuſe it from being a ſin.

6 Shew thy ſelf to the Prieſt, and offer the gift. Obſ. The external and ceremonial part of worſhip, when, and ſo long as it is inſtituted by God, onght not to be ſlighted or neglected.

7 For a teſtimony unto them, Obſ. Perſons that at preſent are oppoſite to Chriſt and his truth: we ſhould uſe the beſt means we can to convince them, that they may believe and repent. 2 Tim. 2.25, 26.

V. 5. And when Jeſus was entered into Capernaum, there came unto him a Centurion, beſeeching him,

V. 6. And ſaying, My ſervant lyeth at home ſick of the Palſey, grievouſly tormented.

In this ſtory, 1 We have, 1 The Centurions petition for Chriſt to reſtore his ſervant, ver. 5, 6.

2 Chriſt his grant. ver. 7. Jeſus ſaith, I will come and heal him.

3 The Centurions reply, ſet down, 1 From the ſence of his own unworthineſs, Lord, I am not worthy that thou ſhouldeſt come under my roof.

2 From the fixed confidence he had in Chriſt, Speak the Word onelyonly, and my ſervant ſhall be healed. ver. 8. Which he amplifies by the inferiority of his own perſon and power, compared with Chriſt; My ſoldiers obey my word, though I am under the authority of another: how much more ſhould I believe and obey thy word, who art under the power of none?

4 Chriſt his commendation: he marvelled at it, ſaying, I have not found ſo great faith, no not in Iſrael, v. 10.

Amplified from a threefold effect, 1 A propheſie of the calling in of the Gentiles, of whom this Centurion was as a firſt fruit, v. 11.

2 The rejection of the Jews, ver. 12. The children of the Kingdom ſhall be caſt out.

p. 5953 From the ſucceſs. As thou haſt believed, ſo be it unto thee; and his ſervant was healed the ſelf ſame hour.

And when Jeſus was entered into Capernaum there came unto him a Centurion] The former miracle was done near to Capernaum, this in the city. A Centurion was one that had a hundred ſouldiers under him, or ſometimes more.

Came unto him] Obj. Luk. 7.3.V. de Its ſaid that he ſent unto Chriſt the Elders of the Jews to beſeech him to heal his ſervant.

Anſw. After the Centurion had ſent the Jews and his friends to ſupplicate Chriſt, then laſtly himſelf came to him to meet Chriſt, whether for Honour ſake, or the danger his ſervant was in; unleſs we anſwer that he came and ſupplicated, not by himſelf, but by his meſſengers; for that which is done by the authority of another he himſelf is ſaid to do it, Matth. 11.3. ſo Chriſt is ſaid to Baptize and not Baptize; to Baptize, Joh. 3.22. not to Baptize, Joh. 4.2. which may eaſily be reconciled: he Baptized by his Diſciples, though he did not Baptize in his own perſon. We ſay ſuch a man built this houſe, though it was not built but by his ſervants. Hence Luk. 7.10. its ſaid they that were ſent returning to the houſe found the ſervant whole that had been ſick. That which Matthew more haſtily ſets down, Luke doth more fully, the Spirit intending to make one perfect Hiſtory out of the four Evangeliſts. So that this is the ſame ſtory with that in Luke, as appears by the agreements in many things, and the few diverſities.

In that he was a Centurion, ſee that no mans calling hinders him from being godly. This Centurion, his faith was ſeen in acknowledging one God, in building the Jews a Synagogue, which could not be without much envy and hatred, and in his care of his ſervant, and in his believing profeſſion he made to Chriſt.

My ſervant lyeth at home ſick of the Palſey] The Palſey is the looſening of the ſinews; one half part of the body is unlooſed, p. 596motion and ſenſe being intercepted from them. When this is in one part of the body it's called a Palſey, when it's in the whole body it is called an Apoplexy.

My ſervant] A leſſon to rich men not to turn away their ſervants when they are ſick, but to ſeek the beſt way they can for their relief. See a judgement of God on the contrary, 1 Sam. 30.13. A certain Amalekite turned away his ſervant becauſe he fell ſick, and this ſervant ſo caſt out, God made inſtrumental to diſcover the Amalekites, ſo that David deſtroyed them. Yea, which is more, to ſeek the recovery of their ſervants. By ſuch care Maſters ſhow to their ſervants they will not onelyonly do things juſt and equal, having a Maſter in heaven, (for it's equal that the ſervant ſerving his Maſter ſincerely in his health, the Maſter ſhould keep him in his ſickneſs) but alſo they will let their ſervants ſee, that they do not onelyonly reſpect their own good, but their ſervants benefit, Deut. 15.12, 13, 14, 15. eſpecially if they ſhall withall have a care of their ſervants ſpirituall good, whiles they are more offended for their ſins againſt God, then for the neglect of duty towards themſelves.

Which care of Maſters, ſervants ſhould endeavour to requite;

1 By avoiding eye-ſervice, Eph. 6.6. Col. 3.22.

2 Working for them in the ſingleneſs of your hearts, as you would do for your ſelves, Epheſ. 6.5. Gen. 24.33, 34, 35.

3 By praying for thy Maſter, Gen. 24.12. and giving thanks to God for any bleſſing and ſucceſs granted to thy Maſter; ſo did Eleazar for Abraham, Gen. 24.27, 48.

4 By having a care of thy Maſters goods as if they were thy own, Mat. 7.12.

5 By ſhowing thy ſelf chearfully tractable and obedient to all their lawfull commands; for if they command unlawfull things, or endeavour to compel you in matter of Religion, they have no ſuch power, for they are onelyonly Maſters p. 597of your fleſh, not of your conſciences, Eph. 6.5. Col. 3.22. OnelyOnly note that he that pretends conſcience muſt be able to give a reaſon of his conſcience, otherwiſe it is humor, prepoſſeſſion not conſcience; nor muſt a ſervant obey his Maſter in any ſinfull action, as lying, ſwearing, &c. to gratifie a Maſter, 1 Cor. 7.23. Ye are bought with a price, be not the ſervants of men.

6 By having an inward and an outward reverend reſpect towards their Maſters, 1 Tim. 6.1. Not deſpiſing them becauſe they are brethren.

7 By bearing with their Maſters infirmities, without whiſpering ſecretly or blazing openly the ſame to their reproach. As charity covers ſin in others, ſo eſpecially in ſuch relations, 1 Pet. 4.8.

Grievouſly tormented] Ready to dye, as Luke 7.2. therefore his Palſey in likelihood was an Apoplexy, or a Convulſion or a drawing back of the ſinews, which cauſe grievous pains.

V. 7. And Jeſus ſaith unto him, I will come and heal him.

Here is the humility and condeſcention of Chriſt, that he diſdained not to come to viſit a poor ſervant, we ſhould not diſdain to viſit the meaneſt, John 13.14.

V. 8. The Centurion anſwered and ſaid, Lord, I am not worthy that thou ſhouldeſt come under my roof, but ſpeak the word onelyonly and my ſervant ſhall be healed.

V. 9. For I alſo am a man under authority, &c.

The Centurion ſpoke this to Chriſt by his friends, Luk. 7.6. after by himſelf, as Matthew ſets down, for civility required that he ſhould go to meet Chriſt hearing of his coming. The humility of a ſervant is more dark, but when a King, a Nobleman, a Teacher, a Rich man is humble, their humility ſhines as the Sun and Moon. Let ſuch a Magiſtrate ſay, Ah who am I? Why ſhould I ſet my ſelf before others? unleſs that a heavier burthen of government lies on me, p. 598and therefore a greater account of my Office is to be given. Luth. in 41. cap. Gen.

Here was one effect of his faith, that whereas ſouldiers are naturally ſo lifted up, he was ſo humble: ſo we finde ſundry of the Saints, the more gracious the more humble. Abraham, Gen. 18.27. Jacob, Gen. 32.10. Agur, Prov. 30.2. Iſaiah. c. 6.5. John Baptiſt, Matth. 3.11. Peter, Luk. 5.8. Hence the Centurion ſaith, neither thought I my ſelf worthy to come unto thee, Luke 7.7. It's like, partly becauſe his conſcience told him he had been a worſhipper of falſe Gods, partly becauſe the Jews refuſed communion and company with him, but eſpecially becauſe he ſaw the vileneſs of his own corrupt nature, and the exceeding glorious holineſs in Chriſt, hence he ſaith I am not worthy. Where there is moſt grace commonly there is moſt ſenſe of unworthineſs and true humility, the ſhow of that this man had in truth more deceives the world then any thing elſe.

But ſpeak the word onelyonly] The Centurion having heard of the fame of Chriſt, Matth. 4.23. when he healed many, and alſo of the cleanſing of the Leper, who publiſhed abroad the cure, he ſaith, ſpeak the word onelyonly.

My word is the word of a man, thy word is the Word of the Son of God; my word hath power over men under me, thy Word hath power over all ſorts of diſeaſes, yea ſuch as are incurable, yea over death, I am under the power of another, thou art ſubject to no power; being thou art God therefore ſpeak the word onelyonly.

As his wiſdome was ſeen in that he ſaw the Godhead lying under the veil of fleſh, his humility, that he judg'd himſelf unworthy that Chriſt ſhould come under his roof, ſo here is his faith, that he ſaith, ſpeak the word onelyonly: learn that our faith go upon a word of God, Pſal. 119.49. Heb. 13.5, 6. thou being abſent canſt cure him by a word of thy mouth, therefore there is no need of thy bodily preſence, but ſpeak the word onelyonly and my ſervant ſhall be whole. God ſpeaks p. 599impoſſible things, lying things, fooliſh things, weak things, things to be abominated and devilliſh, if thou conſult with reaſon (meaning carnal reaſon) but faith ſacrifices reaſon, and kills that beaſt which the whole world and every creature cannot kill, Luth. Tom. 4.74.758. Now the Word upon which faith looks, is either the Word of command, Gen. 1. Let there be light, Pſal. 105.31. 148.8. Iſaiah 55.11. The word that goeth out of my mouth ſhall not return unto me void, but ſhall accompliſh that whereto I ſend it. Look as in the governments of Commonwealths, Armies and Families, many things are done by a word of command, much more canſt thou bring about the healing my ſervant by the word of thy command. Examples fetch'd from nature are uſefull for illuſtration, when they agree with what the rule ſpeaks; ſo ſimilitudes are taken from the compaſſions of mothers, Eſai 49.15. and fathers, Pſal. 103.13. to ſet forth Gods pity, ſo from a ſervant, Rom. 6.18. from a mans teſtament, Gal. 3.15. 2 Faith goes upon the word of promiſe, Rom. 4.18. John 2.22.

I ſay to this man, Go, and he goeth, and to another, Come, and he cometh, and to my Servant, Do this, and he doth it] See the duty, both of Souldiers to their ſuperiour Officers, unleſs they know their Commander ſhall put them upon ſome things directly contrary to Gods command: alſo the duty of Servants to do what their Maſters and Miſtreſſes bid them, Epheſ. 6.5. Col. 3.22. Obey in all things your Maſters.

V. 10. When Jeſus heard it, he marvelled and ſaid to them that followed, Verily, I ſay unto you, I have not found ſo great faith, no not in Iſrael.

Here we have the commendation of the Centurions faith; [He marvelled] Chriſt did not marvel as God, for no new unexpected thing can befall him, but it may befall Chriſt in his humane nature, having like affections with us. There were ſome things the humane nature of Chriſt was p. 600ignorant of, as of the Day of Judgment, the time of Figs, &c. Marvel is when our expectation is exceeded. Chriſt marvelled at all his graces, as his Humility, Devotion in building a Synagogue, his Faith. Chriſt doth not admire the buildings of the Temple, Matth. 24.1. nor the Princes of the World, but the graces of the Spirit in one that had ſo little means. Though ſome think Chriſt being the Authour of theſe graces did ſeem to admire them, not as being ignorant of them, but to teach us to admire them.

I have not found ſo great faith, no not in Iſrael] The greatneſs of his faith is ſeen, 1 That he believed ſo eaſily upon ſo ſmall means. 2 That he believed Chriſts Word; 1 His Word of Command. 2 His Word of Promiſe. 3 That he believed without a Miracle, John 4.48. Miracles have been ſometimes done to give teſtimony to the Word, Acts 4.29, 30, 31. 4 In a man of that calling and a ſtranger from Iſrael. 5 In that we reade of no doubtings with his faith in this particular. Jairus doth not ſay, Speak the word, but, Come quickly ere my Childe die, John 4.49. Nicodemus he reaſons, How can theſe things be? Martha ſaith, Hadſt thou been here my Brother had not died; as doubting whether the power of Chriſt could reach every where, but the Centurion ſaith, Speak the word onelyonly.

6 In the difficulty of the things to be believed; for to believe that a man near to death could be recovered by a word of Chriſts mouth, I mean not by ſyllables and pronunciation, but that Chriſt will be preſent to his own Miniſtry.

7 Comparatively with the common Jews, and particularly thoſe which were ordinary Hearers to Chriſt.

Now when he ſaith, I have not found ſo great faith in Iſrael, he means not all Iſrael, for Abraham, Moſes, David, had greater faith, but he means it from the time of his beginning to preach.

p. 601V. 11. And I ſay unto you, that many ſhall come from the Eaſt and Weſt, and ſhall ſit down with Abraham, Iſaac and Jacob in the Kingdom of Heaven.

V. 12. But the Children of the Kingdom ſhall be caſt out into utter Darkneſs, there ſhall be weeping and gnaſhing of teeth.

From the occaſion of the Centurions coming in to believe, who was a Gentile, Chriſt foretells the calling of the Gentiles, and rejection of the Jews. [Many ſhall come] Not all. Aug. in loc.

From the Eaſt and Weſt] That is, whereas the Jews thought the Lord was onelyonly bound to the Kindred of Abraham, Chriſt ſaith, They ſhall come from Eaſt and Weſt, which is put for all remote places without the bounds of the Kingdom of Judah, not onelyonly near adjoyning Heathen, as Syrians, Egyptians, &c. but remote Gentiles, Iſai 43.5, 6. I will bring thy Sons from the Eaſt, and gather them from the Weſt; I will ſay to the North, Give up, and to the South, Keep not back; bring my Sons from far, and my Daughters from the ends of the Earth. Luke 13.28, 29. They ſhall come from Eaſt, Weſt, North and South, as this Centurion came from far. You are of this people, O then come in.

Shall come] That is, to me and to the faith of this Centurion, being called by the Word of Chriſt, and drawn by the Spirit of Chriſt: even all that are given to Chriſt ſhall come, and he that comes ſhall not be rejected, John 6.37. compared with 44.

And ſhall ſit down with Abraham, Iſaac and Jacob in the Kingdom of Heaven] Metaphor from a Banquet wherewith we ſhall be ſatisfied when Chriſt ſhall appear, Pſalm 16.11. 36.8. They ſhall be abundantly ſatisfied with the fatneſs of thy houſe, and thou ſhalt make them drink of the Rivers of thy pleaſures. Luke 14.15. Bleſſed are they that ſhall eat Bread in the Kingdom of God. See Luke 22.29, 30. Revel. 19.9. p. 602This was ſignified by the Parable of the Mariage, Matth. 22.2. Luke 14.16. The things of grace and glory were like a well furniſhed Feaſt or Banquet ſet before Jews and Gentiles, but the Jews cavilled at it, and railed againſt it, and perſecuted it, but the Gentiles that had but a Crum they embraced it, ſo that this Banquet is the glorious things of the Goſpel, and the Inheritance of Heaven.

With Abraham, Iſaac and Jacob in the Kingdom of Heaven] He names theſe three, 1 Becauſe he ſtyles himſelf their God, Exod. 3.6.

2 Becauſe the promiſe of Canaan, a Type of Heaven, was made to them.

3 For their faith and holy examples, theſe ſhall as it were ſit at the upper end of the Table, and the Gentiles ſhall come to ſit down by them, for there is one Communion of all Saints. There being a common Inheritance it ſuppoſes a common Faith. So that the ſenſe is, as this Centurion and ſtranger being perſwaded of divine power in me, hath obtained health for an afflicted body, ſo very many of the Gentiles flying unto me by like perſwaſion ſhall obtain grace here and eternal ſalvation hereafter.

Beſides, whereas the Jews think themſelves ſo holy, that they will not eat with a ſtranger, many ſtrangers ſhall eat Bread with Abraham, Iſaac and Jacob (the Jews Anceſtours, whoſe names they brag of) the Jews being ſhut out.

But the children of the Kingdom ſhall be caſt out into outer darkneſs] The children of the kingdom are they to whom by priviledge of covenant the kingdom was appointed before others, unleſs themſelves withſtood it.

2 Becauſe the word of the kingdom, the doctrine of ſalvation, was ſent unto them, Act. 13.26. Children of the ſtock of Abraham, to you is the word of this ſalvation ſent.

3 Though they were not the kingdom to whom the inheritance was promiſed, Matth. 25.34. Yet becauſe they poſſeſſed a place in the viſible Church, they are called the children of the kingdom.

p. 603The Jews could have borne it that the Gentiles ſhould have been planted in with the Jews to be one body, but that the Jews ſhould be caſt out and the Gentiles taken into an empty place they could not bear this.

Shall be caſt into outer darkneſs] Here's a commination and puniſhment againſt the ungrateful Jews. If a King ſhould make a ſumptuous feaſt for his courtiers, and they ſhould not onelyonly deſpiſe it, but rail upon the King, and perſecute him for it, would not the King not onelyonly keep them from his Table, but caſt them into a moſt filthy priſon? ſo theſe Jews refuſing Chriſt his banquet, they have blindneſs, hardneſs and extream outward calamities here, and hell hereafter.

Into outer darkneſs] Its called outer; to underſtand this, know, that formerly people were wont to eat very ſparingly in the morning, and then to ſatisfie and chear themſelves at ſupper, giving themſelves to their buſineſs on the day time, hence they uſed to have their feaſts at ſupper, Mark 6.21. John, 12.2. 1 Cor. 11.20. See Clem. Alex. 2. Paedag. 2. Athenaeus de Caenis ſapientium. See for this 1 Theſſ. 5.7. Matth. 22.2. Luk. 14.16. Rev. 19 9.1 Thess 5:7Matt 22:2Luke 14:16Rev 19:9Now when they had ſupt they had plenty of light in the houſe where the feaſt was, but without it was darkneſs; ſo theſe that partake not of this glorious ſupper whereof Chriſt had before ſpoken, they ſhall be caſt into outer darkneſs: ſuch as believe not on the Son of God, ſhall not partake of this ſupper with the bleſſed, but be caſt out into outer darkneſs; thus he that wanted the wedding garment was bound hand and foot, and caſt into outer darkneſs, Matth. 22.13. Such perſons when they ſhall ſee Abraham, Iſaac and Jacob in the kingdom, themſelves ſhall be caſt out, Luk. 13.28. the door ſhall be ſhut againſt them, Luk. 13.25. The contrary is promiſed to believers and conquerors, Rev. 3.12. Rev. 22.15. Without are dogs, wicked men are ſtill ſaid to be without, 1 Cor. 5.12. Col. 4.5.

Theſe damned ſouls ſhall not onelyonly have inner darkneſs, p. 604whereby their minds ſhall be deprived, not onelyonly of the light of myſteries vvhichwhich Saints ſhall have, the Tabernacle of heaven being open to them, and of the beatifical ſight and light of Gods countenance, and all inward comfort, but alſo they ſhall be puniſhed with outward ſenſible darkneſs which excludes ſenſible light.

1 Concerning curious queſtions, as 1 Whether in hell there be fire without, or whether the fire of hell ſhine ſo far that the damned can behold their own and others torments, I leave it undetermined.

2 Where the place of hell is, whether in the centre of the earth, which is judged to be from the ſuperficies three thouſand five hundred miles, if ſo, the ſo great darkneſs in the earth muſt needs cauſe great darkneſs in hell. Some think its without this viſible world and the region of the bleſſed, to which I…ncline.

So that the damned in hell ſhall not onelyonly be puniſhed with an obſtinate blindneſs, to hate God and holineſs, and all good, becauſe God torments them in hell, and to love all evil out of their rage againſt God and deſpair of their own ſalvation: but alſo with ſenſible darkneſs, Jude 6.

They are reſerved in everlaſting chains of darkneſs to the judgement of the great day. And marke who the perſons are who are thus puniſhed, they are the children of the kingdom, fruitleſs and carnal profeſſors. Let ſuch as have a forme of godlineſs without the power tremble at this, that they ſhall have the ſoreſt place in hell, even outer darkneſs, which is the furtheſt removed from light, whereas they that have a great faith, as the Centurion had, ſhall have chief place in heaven, and ſhall ſit down with Abraham, Iſaac, Jacob.

Where there is weeping and wailing and gnaſhing of teeth] Metaphor from priſoners, who, partly from the hunger, cold, and naſtineſs they endure, and partly from the fear of the ſtroke of death ready to ſurpriſe them, weep and wail, p. 605and gnaſh their teeth, or as men in great torments weep and gnaſh their teeth, ſo ſhall the damned, they ſhall have the worm of conſcience eternally gnawing of them, Iſa. 66.24. Mark, 9.44. Moreover men gnaſh their teeth out of indignation, Pſal. 35.16.37.12. ſo ſhall the damned out of indignation againſt God for their torments.

Queſt. Whether in hell there is weeping?

Anſw. It ſeems not, 1 Becauſe the fire of hell will preſently dry up thoſe tears. 2 Becauſe to theſe tears, that are to endure for ever, infinite rivers would not ſuffice: by weeping Chriſt means ſighs, ſobs, and howlings.

2 Queſt. Whether in hell there is gnaſhing of teeth.

Anſw. Yes, for this ariſes from the extream bitterneſs of puniſhment, as appears in thoſe who are upon the rack, who gnaſh their teeth for pain.

V. 13. And Jeſus ſaid unto the Centurion, Go thy way, and as thou haſt believed ſo be it unto thee: and his ſervant was healed in the ſelf ſame hour.

Here's a third effect, which is the healing the Centurions ſervant.

Go thy way] That is, return glad home to thy houſe. Chriſt doth not bid him change his calling, but go his way, as granting what was deſired.

As thou haſt believed ſo be it unto thee] We may ſee why Gods hand is ſometimes ſtraitned towards us, its meerly for unbelief; As thou haſt believed that though I were abſent I could heal thy ſervant with a Word of my mouth, ſo let him be cured.

His ſervant was healed the ſame hour] A teſtimony of Chriſts omnipotence, and that he was God.

V. 14. And when Jeſus was come into Peters houſe, he ſaw his wives mother laid, and ſick of a Fever.

V. 15. And he touched her hand, and the Fever left her, and ſhe aroſe and miniſtred to them.

In the words three things. 1 The patients ſickneſs, Peters wives Mother was ſick of a Fever.

p. 6062 The Phyſicians cure: Amplified, 1 From the manner of his healing, which was, he touched her hand.

2 From the iſſue of it, the Fever left her.

3 The evidence or manifeſtation thereof, viz. She aroſe and miniſtred to them.

4 The effect which followed thereupon, which was the inhabitants thereabouts brought unto him many that were poſſeſſed with devils, and he caſt out the devils and healed the ſick, v. 16.

5 The end or final cauſe, which was the fulfilling the Propheſie of Eſaias, which ſaith, That himſelf took our infirmities, and bare our ſickneſſes.

Jeſus came into Peters houſe] That is, the houſe whereinto Peter and Andrew were wont to betake themſelves, as often as they were at Capernaum, Mark 1.29. hence called the houſe of Simon and Andrew. It's likely it was Peters wives mothers houſe, ſeeing Peter and Andrew lived at Bethſaida before they followed Chriſt, Joh. 1.44. and this was about half an hours journey from Capernaum.

Saw his wives mother ſick of a fever] A fever is an exceſſive bounding of praeternatural heat, partaking of the nature of fire kindled in the heart, and diffuſed through the veins and arteries into the whole body, hence called foreign, of foreign, that ſignifies fire, as Febris a fervendo. There are divers effects of it, as

1 It's repugnant to natural heat.

2 It takes away the temperature of the humours.

3 It ſtirs up thirſt.

4 It vitiates the taſte.

5 It deforms the body.

6 It will not let a man reſt, nor be quiet, which way ſoever he turns.

7 Its uſually known by the pulſe and urine.

8 One fever ſometimes turns into another; ſome have applied theſe to the burning fevers of the minde, but becauſe p. 607a fever properly taken is meant, I ſhall not ſo apply it.

And he touched her hand and the fever left her] That is, he came and took her by the hand, and lifted her up, as Mark ſets it down c. 1.31. Where Phyſicians heal, feveriſh perſons are not preſently rais'd up, but Chriſt preſently raiſes her up. Chriſt hath ſeveral ways of healing; before he healed with bare touching, here with the touching of lifting up.

She aroſe and miniſtred to them] Making them a Supper. Thankfulneſs well becomes perſons that receive benefits from Chriſt; when Chriſt once touches our hands let us be doing. In this unthankful age let us be provoked to thankfulneſs, not one of ten are ſcarcely ſo qualified, Luke 17.15, 16, 17, 18. She doth not onelyonly ariſe as a ſick perſon may, but miniſters in a ſerviceable way, as a ſound man or woman doth, ſhe makes ready meat, and looks to provide what was needfull, brings in and carries out.

I might obſerve how Peter was maried, ſeeing his wives mother was ſick, 1 Tim. 3.2. James and John had wives, 1 Cor. 9.5.

V. 16. When the even was come, they brought unto him many that were poſſeſſed with devils, and he caſt out the ſpirits with his word, and healed all that were ſick.

Here is the effect that followed upon Chriſt his curing Peters wives mother. There were in Chriſt his time many poſſeſſed with devils, that the power of Chriſt might be ſeen in healing of them, he cured them by laying his hands on them, Luke 4.40.

Now if you ask what theſe perſons that were poſſeſſed with devils were?

Anſw. It was in likelihood no other but madneſs, John 10.20. He hath a devil and is mad; ſo that theſe perſons laboured not of ſimple dotage, but of raving madneſs. So alſo lunatick perſons that had the falling ſickneſs monethly afflicting them, Matth. 17.15. Have mercy on my ſon, becauſe p. 608he is lunatick, for oft times he falleth into the fire, compared with v. 18. Jeſus rebuked the devil and it departed out of him; ſo it appears this lunatick man was a daemoniak. See Luke 9.39. Speaking of the ſame Lunatick perſon, he ſaith, lo a ſpirit taketh him, and it teareth him that he fometh alſo, v. 42. The devil threw him down and tare him, and Jeſus rebuked the unclean ſpirit and healed the childe.

Beſides, it's ſtrange how theſe Daemoniaks ſhould abound in Jury, when we hear of none ſuch in other nations. Theſe the Heathens called Larvati, q.d. Larvis acti, moved or affrighted with devils, alſo Cerriti quaſi Cereriti, ſmitten of Ceres, who was the goddeſs of Corn, in plain Engliſh a drunken man, who was mad drunk or lion drunk, and therefore when Menechmus in Plautus feigns himſelf mad, the Phyſician who was ſent to cure him asks, whether he were larvatus or cerritus. And ſo Juſtin Martyr 2. Apol. ad Antonin. counts Daemoniaks and mad men all one. See Medes works vol. 1. pag. 83, 84. where ſundry other authorities together with theſe are cited.

Healed all that were ſick] That they being cured in their bodies might ſeek unto him for their ſouls. We ſee he healed all that were ſick, none excepted, if they came to him; alſo all ſorts of diſeaſes, as Leproſie, Palſey, Bloody flux, &c. Now Chriſt did this to prove himſelf to be the Meſſias. Matth. 11.4.5. Go ſhew John what ye ſee and hear; the Blinde receive their ſight, the Lame walk, the Lepers are cleanſed: and though the Apoſtles wrought ſtrange cures on the bodies of men, Acts 19.11, 12. ſo that diſeaſes departed from the ſick by their aprons and handkercheifs:

1 Yet Chriſt cured diſeaſes by his own power, Matth. 8.3, 4. but the Apoſtles did what they did by the power of Chriſt, Acts 16.18.

2 Chriſt had this power at all times, to heal whenſoever he would, ſo had not they, Heb. 2.4. for then would not Paul have left Trophimus ſick at Miletum, 2 Tim. 4.20.

p. 6093 The miracles the Apoſtles did were ſometimes for the hurt of men, as Peter in the deſtruction of Ananias and Sapphira, and Paul in the ſmiting Elymas with blindneſs, but all Chriſts miracles and cures tended to the benefit of men.

Obj. But Chriſt bade the devils go into the Gadarens Hogs.

Anſw. It was onelyonly a permiſſion whereby Chriſt kept back the power that was able to hinder them, not a command.

This ſhould embolden us in all our maladies to come to Chriſt. He that had ſuch bowels on earth is not without bowels in heaven; he that would do ſo much for Malchus, one of them that came to take him, Luk. 22.51. who ſet on his ear and healed him when Peter cut it off, will he not do as much or more for his children in their maladies?

V. 17. That it might be fulfilled which was ſpoken by Eſaias the Prophet, ſaying, himſelf took our infirmities and bare our ſickneſſes.

Here is the final cauſe, to wit, the fulfilling the propheſie of Eſaias [He took our infirmities, and bare our ſickneſſes]

1 The diſeaſes of our ſoul, to which Eſaias hath reſpect, Eſai 53.4. He bore our griefs and carried our ſorrows, 1 Pet. 2.24. He himſelf bore our ſins in his own body on the tree, Eſai 53.6. John 1.29. He takes away the ſins of the world, Col. 2.14.

2 The diſeaſes of our body which flow from ſin; Chriſt bore theſe, not by taking them upon him, for Chriſt was never ſick; he took not the paſſions which were proper to this or that man, but thoſe which were common to the whole nature. Chriſt was never ſick; ſickneſſe ariſes from the unfit or unequal temperature of the humours, or from intemperance of labour, ſtudy, but none of theſe were in Chriſt, he had no ſin and therefore no ſickneſs, ſo that Chriſt took not our ſins by taking them upon him, but out of compaſſion he took them away and reſtored the ſick to health. The end why Chriſt cured the bodily diſeaſes of p. 610perſons, as, Matth. 9.2. was that they might ſeek to him for the healing of their ſouls, as in the blinde man, John 9.5, 6.

So that as the living Goat had the ſins of the children of Iſrael laid upon him, and carried them into a Wilderneſs and land not inhabited, Levit. 16.21, 22. So Chriſt took our ſins and the puniſhments flowing from them, and carries them into a Land of forgetfulneſſe.

In that Chriſt took our weakneſſes, learn, 1 To bear the weakneſſes of others. 1 As in journeys ſtrong Travellers bear the burthens of the weak, ſo ſhould we, Rom. 15.1. We that are ſtrong ought to bear the infirmities of the weak.

2 All infirmities are burthens to a gracious heart, Gal. 6.2. let them be part of thy burthen alſo.

3 Many infirmities may be in a dear childe of God,Cant. 5.2. Mark 9.23.Song 5:2Mark 9:23 as paſſion in Jonas, unbelief in Thomas, fearfulneſſe in Peter, to keep us from admiration of their perſons.

4 As thy brother is overtaken to day, ſo mayeſt thou be to morrow, Gal. 6.1. As often as we behold ſinners we had need to bewail our ſelves in them, becauſe we have fallen or may fall into the like if God leave us. God hath ſuffered many great men to fall, from Adam to this day, to ſhew mans weakneſſe, and that they might not become lovers of their name.

5 If envy did not blinde thee, thou mighteſt ſee many good things in him as well as infirmities.

6 If any man ſhall raiſe his comfort from other mens failings, to ſeem to himſelf holy becauſe he ſees imperfections in his brethren, this will be no true comfort in a day of trial, Gal. 6.4.

7 Beware of having a mean and baſe eſteem of any of the Saints of God, becauſe of their infirmities, ſo as to ſet them at nought, Rom. 14.10. No man caſts away his noſe becauſe it abounds with impure flegme, and is as it were the ſink of the brain; ſo the weak in time of weakneſs are part p. 611of Chriſt's Kingdom, who therefore are not to be caſt away, but to be healed and raiſed up. Luth. in Pſalm 90.

2 See the goodneſs and mercy of Chriſt that took our infirmities, Pſalm 130.3. If thou Lord ſhouldeſt be extreme to mark what is done amiſs, who ſhould ſtand? but there is compaſsion that he may be feared. Matth. 12.20. He will not break the bruiſed Reed, nor quench ſmoaking Flax. The Principle of grace in the ſoul doth not waſte corruption all at once, but by degrees, John 15.2. 2 Cor. 4.16. Hence God is gracious in purging the ſoul to bring forth more grace and leſs ſin, and renewing the inward man every day.

3 Trial, whether thy ſins be Infirmities, as, 1 When they are committed againſt the purpoſe of the heart; ſo Peter in his denial of Chriſt, what hope had we, if Peter had not denied Chriſt and all the Apoſtles been offended, if Moſes, Aaron, David, had not fallen? by theſe Examples God comforts ſinners. If thou haſt fallen, return, the gate of mercy is open for thee, thou that knoweſt no evil by thy ſelf, do not preſume, but let both truſt in my grace and mercy. Luth. in Gen. 38.

2 When we diſallow the evil we do, and groan under it, Rom. 7.15. when others hearts are hardened under evil, thine is ſenſible.

3 When though thou falleſt into ſin thou walkeſt not in any ſinfull courſe, Rom. 8.4. though there be many Imperfections in holy Duties and ſudden breakings out of the heart into evil, yet is it not allowed.

4 When a ſoul is fallen into ſin and hath loſt Gods countenance, he cannot be quiet untill the Lord return with the ſenſe of his love, Pſalm 51.8, 12. there can be no ſins of infirmity properly, but where grace is, for the ſins of unregenerate men are Preſumptions. Good men, having taſted the ſweetneſs in God, they will not change their portion, nor reſt content without God. Saints infirmities, as Davids ſins, complaints, fears, more comfort me than their p. 612heroical actions, as his killing Goliath, the Bear and Lion: I cannot imitate theſe, but the other greatly comfort me. Luth. in Gen. 28.

4 Comfort to Saints under Infirmities. There are ſome invincible Infirmities cleaving unto Saints in this World, as dulneſs, forgetfulneſs, privy pride, ſelf-ſeeking, unprofitableneſs, wandrings in duty, backwardneſs to Chriſtian provocation, inordinate care, hardneſs of heart, vain fears, ſlightneſs in Gods ſervice. Saints, partly from divine light ſhining in them, which, like the light of the Sun, ſhews the ſmalleſt mote, partly from tenderneſs of conſcience renewed, ſmiting them for the ſmalleſt ſin, are upon ſight of their infirmities apt to be diſcouraged. Now to comfort thee remember Chriſt took thy infirmities; all thy ſelf-ſufficiency, crookedneſs of heart, failing in holy duties, Nehem. 13.22. are taken away by Chriſt, that they ſhall never be imputed to thee. Such perſons alſo are invited to come to Chriſt, Matth. 11.28. Satan in all weakneſſes is wont to preſent God as a Tyrant, or hard Maſter, or a ſevere Judg, but let us in Chriſt apprehend him as a Father, Pſalm 103.13. and Chriſt as a gracious Mediatour. And though a cloud of indignation may appear to the ſoul under a temptation, yet tarry a while and the cloud will be over. Yea, Chriſt alſo heals our infirmities, and that even by our falls, as Poyſon is driven out by Poyſon; for when he ſees his fall he is aſhamed and confounded, crying out, O wretched man that I am, &c.

Object. But if Chriſt onelyonly took my infirmities and weakneſs, what will become of my preſumptions.

Anſw. Chriſt took both, and though the Word onelyonly ſignifie weakneſs, yet muſt it be taken in a large ſenſe, comprehending all wickedneſs.

5 Terrour to ungodly men that have all their ſins lying upon them; Chriſt took not thy ſins: as the greateſt evil done by a childe of God ſhall not be charged upon them in p. 613the day of Chriſt, 1 Cor. 1.8. ſo the leaſt evil, yea, every evil wicked men do, ſhall be charged then on them, Eccleſ. 12.14. Chriſt will deſtroy all ſuch as give not the kiſs of love, reverence, and ſubjection unto him, Pſalm 2.12.

V. 18. Now when Jeſus ſaw great multitudes about him, he gave commandment to depart unto the other ſide.

Here's another ſtory of Chriſt, wherein two things.

1 His command to make all things ready to carry him to the other ſide, that is, over the Lake of Geneſareth from Capernaum, occaſioned by the multitudes that preſſed upon him, whether to eſchew vain-glory, or whether (which I incline to) to preach the Goſpel unto other Cities.

2 The occurrences that fell out by the way, which were,

1 A certain Scribe or covetous Lawyer, thinking Chriſt to make a gain of his Miracles follows him, upon hope to learn the art of doing Miracles, that himſelf might make a gain or trade thereby, as Magus did, to whom Chriſt anſwers, The birds of the air have neſts, &c. v. 20.

2 Another Diſciple of Chriſt deſires leave to bury his father, to whom Chriſt ſaith, Let the dead bury their dead, v. 21, 22.

3 Occurrence, a great Tempeſt, v. 24. ſo that the ſhip was covered with waves, which is ſet forth from five circumſtances.

1 From Chriſt his being aſleep in the ſtorm, till the Diſciples awaked him, v. 24, 25.

2 From the danger and fear of the Diſciples, Lord ſave us, we periſh, v. 25.

3 From Chriſt his reprehenſion of them for their unbelief, Why are ye fearfull, O ye of little faith, as to think that a ſhip wherein I am can be drowned?

4 From Chriſt his reprehending the Winde and Sea, and making a great calm, v. 26.

5 The admiration of the paſſengers, v. 27. What manner of man is this, that even the Windes and Seas obey him?

p. 614V. 19. A certain Scribe came unto him, ſaying, Maſter, I will follow thee whither ſoever thou goeſt.

The large profeſſion of this Scribe ariſes from the miſtake of the perſon; many cloſing in an outward comformity with Chriſt, when they ſee themſelves miſtaken in the perſon, they fall off. He pretended to be taught of Chriſt as a Diſciple of his Maſter, but his intention was to get Riches by Chriſt; the profeſſion was ſuch as might befit the holieſt: thoſe Virgins Revel. 14.4. Follow the Lamb whither ſoever he goes. And Abraham, Heb. 11.8. He went out after God, not knowing whither he went. But Chriſt ſees what his intention was. He that will univerſally follow Chriſt, muſt not be miſtaken in him, he muſt take Chriſt and Baniſhment, Reproach, Impriſonment as well as Chriſt, and Riches, Honour.

V. 20. The Foxes have holes, and the Birds of the Air have Neſts, but the Son of Man hath not where to lay his head.

Chriſt lets this Scribe ſee his miſtake, q. d. thou thinks one way or other I can make thee rich, but thou mayeſt know I abound not with worldly wealth. Men that are brought up in delicacy and Riches are not fit to follow me. Chriſt, in not having a certain dwelling place, ſhews what his Diſciples ſhould prepare for. Obj. But Chriſt having ſo many perſons whom he cured, and did good turns for, why doth he ſay, The Son of Man hath not where to lay his head? Anſw. Leſt this Scribe ſhould expect ſome great Reward from him, as a rich Maſter, Chriſt ſhews that what he had was from the kindneſs of others, and ſhould not enrich him as he expected. This ſhould bridle that inordinate deſire after Riches, whereunto even Profeſſours in this day do incline, to learn to ſee that Chriſt is Portion enough if there were nothing with him, and nothing will ſatisfie thy ſoul without him, Eccleſ. 5.10.

Now, Chriſt being thus poor, it was not to commend to p. 615us voluntary Poverty, as if it were a ſtate of Perfection, but to teach us contentment in low conditions if caſt thereunto.

2 To take off our hearts from ſeeking great things here, to which our hearts are inclining, Jer. 45.4, 5.

3 To enrich us with his Poverty, 2 Cor. 8.9. He became poor, that we through his peverty might be made rich.

The Son of Man] That is, Man of Man, or the Son of the Virgin. Man is the Common of Two Gender, as the word Homo, and the Greek foreign. Beſides, he is the Son of Man, that is, of Abraham and David, to whom he was promiſed, beſides he was deſcended of the firſt man Adam, and ſo Ezekiel is called the ſon of man, cap. 2.1.

Beſides, by the Son of Man is meant a man of low condition, in oppoſition to the ſons of Nobles and Princes: ſo Ezekiel was called, to put him in minde of his frailty. Chriſt his humility is ſet forth, who diſdained not to come of ſo mean and corrupt a ſinner as Adam was, alſo his love and familiarity that he diſdained not to take our nature upon him; beſides, hereby Chriſt ſignifies he was true man, and diſtinguiſhes his humane nature from the divine.

And as Ezekiel was called the ſon of man, to diſtinguiſh him from Angels (with whom he converſed) who appeared in the ſhape of a man, ſo Chriſt becauſe he was God, and the Son of God, when he ſpeaks of himſelf as Man, calls himſelf the Son of Man.

Where to lay his head] He dwelt in Capernaum, either in his own hired houſe, or elſe lodged with ſome of his Diſciples.

Obſ. 1 Many profeſs the following of Chriſt, who when once they come to ſee the dangers and ſtraits in following of him, fall off.

2 In pretending to follow Chriſt, we muſt look to the grounds that move us to follow him, that they be right.

3 Chriſt when he was here on earth was expoſed to a low p. 616and mean condition. 1 Learn then to come down from our heights. 2 Study condeſcention to low conditions, James 1.10. 3 Reſt content in thy condition; ſo Chriſt here, and Paul, 1 Cor. 4.11. Phil. 4.13. If at any time we are taken by poverty, let us reſt contentedly therein; living in abundance, take heed ye fall not by proud boaſting; and living in want take heed ye be not ſupplanted, with ſorrow of heart, one and the ſame countenance appearing. Juſt. Mart. ad Zenam, p. 391.

V. 21. And another of his diſciples ſaid unto him, Lord, ſuffer me firſt to go and bury my Father.

V. 22. But Jeſus ſaid unto him, follow me, and let the dead bury their dead.

Suffer me firſt] Here is another of Chriſt his Diſciples who would follow Chriſt, but it muſt be when his father was dead. Chriſt here ſhows that nothing ſhould be put before the obſervation of his commands, as being a matter of eternal concernment, nor muſt we uſe delay herein. See Exod. 22.29. Pſal. 119.60. Nor muſt we preferre ſervice to relations; as probably this man might pretend to ſerve his Father while he lived, or to bury him now dead, for ſome think his Father was now dead, and Chriſt comes to him at this time to comfort him in the want of that relation. However Chriſt called him to follow him, Luke 9.59. and he makes this excuſe: ſome think his father was old, and it would not be long firſt before he were dead.

It was a moderate requeſt to go and perform the laſt office of love, but Chriſt knew others could do it, and then matters of ſalvation are to be preferred before matters of comlineſs and decency.

But Jeſus ſaid unto him, Follow me] That is, let thy love be ſo to thy relations, that if Chriſt call thee thou mayeſt leave all for him, Matth. 4.22. Matth 10.37. The end why he followed Chriſt, was …o preach the Goſpel, Luk. 9.60.

And let the dead bury their dead] By dead in the former p. 617place he means thoſe who are dead in ſins, Eph. 2.1, 5. Eph. 5.14. 1 Tim. 5.6.

Bury their dead] Chriſt doth not condemn burying their dead friends, who, if godly, are buried in hope of a comfortable reſurrection, but hereby tells us that whatſoever hinders us from a right courſe, ſavours nothing but death, and that the unbelieving Jews, who were dead in ſins, might ſerve to bury this man when he was dead, he had ſome brethren or kindred who might do it alſo.

Obſ. When God calls us to do duty, we muſt not uſe delayes, Gen. 22.2, 3. Many ſinners are like him that cryed, a little more ſlumber, Prov. 6.6, 7, 8, 9, 10. To day if ye will hear his voice, harden not your hearts, Heb. 3.7, 8, 13. Prov. 27.1.

2 Service to relations is not to be preferred before ſervice to Chriſt.

3 Every unbelieving man is no other then a dead man, Joh. 5.24. Rom. 5.6. Not like the man that fell among the thieves dangerouſly wounded, but quite dead; dead we are by the ſin of our firſt parents, not onelyonly temporally, Rom. 5.12. but ſpiritually, as unable to do ſpiritual actions, as dead men are to do the actions of living men, Col. 2.13. As in natural death there is a ſeparation of the ſoul from the body, ſo in ſpiritual death there is a ſeparation of God from the ſoul.

For the ſeat of this ſpiritual death, It is in the underſtanding, John 1.4, 5. Eph. 5.14. It is in the will, Rom. 6.13. It's in the conſcience. Heb. 9.14. It's in the affections.

Obj. But if men be naturally dead, why do you preach to them?

Anſw. 1 The word ſpoken is a mean to bring them to life, Joh. 5.24. When the Spirit of Chriſt accompanies it, the miniſtry of the word is appointed to turn perſons from darkneſs to light, Acts 26.18.

2 Though men be naturally dead, yet, 1 Are they p. 618not without reaſon to conſider what is ſpoken, and upon what grounds. 2 Though they be dead, yet they may offer themſelves to the means.

Obj. But there are ſome inward workings in the hearts of natural men, as ſence of ſin, fear of puniſhment, thoughts of deliverance, wiſhes for heaven, therefore they are not dead.

Anſw. Theſe and much more may be in natural men, yet are they dead. As, in the generation of man, there are many fore-going diſpoſitions, which go before the induction of the form; ſo there are many fore-going actions preceding ſpiritual regeneration, as we ſee in thoſe converts, Acts 2.36, 37, 38.

Obj. Man hath ſome reliques of knowledge, how then is he dead?

Anſw. Every knowledge doth not ſuppoſe life, but that onelyonly which affects the heart with affiance and love, John 17.3. The devils know much, remaining devils ſtill. Beſides mans natural knowledge makes him inexcuſable not ſalvable.

Obj. Natural men have many excellent virtues in them, therefore they are not dead.

Anſw. As the evil actions of good men redound not to their perſons to make their perſons evil, ſo the good actions of evil men redound not to their perſons to make them righteous. Good works do not make a good man, but a good man makes or does good works: evil works do not make an evil man, but an evil man makes evil works. So that it behoves the perſon always to be good before all good works, and good works come from a good perſon, Luth. Tom. 1 Cat. fol. 469. Their vertues are like pictures without life. There are many natural men fine Schollers and Gentlemen, too good to go to hell, yet not good enough to go to heaven, for they being in the fleſh cannot pleaſe God; becauſe they are not good trees they p. 619cannot bring forth good fruit; all their virtues are like flowers upon a dead mans carkaſſe, that may adorn it, and keep off the ſtink thereof, but cannot give life thereto.

As in the fleſh of a beaſt ſome part of it is ſold at a great price, other of it is caſt away or little regarded, yet all is fleſh, ſo ſome works of the natural man are abhominable, and ſome are commendable, but all are but fleſh. There are ſeveral ſorts of madneſſe, ſome light and fooliſh, ſome more ſober and ſolemn, yet all is but madneſs; ſo in ſpiritual madneſs the lives of ſome natural men are ſober, grave, ſerious, the lives of others are wilde and ranting, yet all are dead and mad.

Obj. Natural men are not dead, becauſe they have ſome ſignes of Gods image in them.

Anſw. There's a twofold image, 1 Natural, ſtanding in immortality, immateriality, mentioned Gen. 9.6. He that ſheds mans blood by man ſhall his blood be ſhed, for in the image of God made he him.

2 A ſupernatural image, conſiſting in righteouſneſs and holineſs. Col. 3.10. You have put on the new man, which is created in knowledge after the image of him that created him. The former image may be in natural men, not the latter.

Uſe. Try two things, 1 Whether thou art dead, 2 Whether thou art alive.

Tryalls of a man dead.

1 When he lives in ſin, Rom. 6.2. How ſhall we that are dead to ſin live any longer therein? 1 Joh. 3.6. He that abides in him, ſins not, that is, lives not in a purpoſe of ſin, Prov. 19.16. He that deſpiſes his way ſhall dye, 1 Tim. 5.6. Shee that lives in pleaſure is dead, Luk. 15. ult.

2 Want of feeling. A man may be alive and want all other ſences, as ſeeing, hearing, ſmelling, taſting, but if once he looſe his feeling he is dead; ſo when a man ſhall be paſt feeling of ſin, Eph. 4.19. or paſt feeling of the p. 620miſeries of a Chriſtian, he is a dead man, 1 Cor. 12.26.

3 Separation from the living. As when perſons ſhall voluntarily ſeparate themſelves from Churches, Jude. 19. Theſe be they who ſeparate themſelves, ſenſual, having not the ſpirit, or when Churches ſhall ſeparate men, whom they judge to live in ſin, from their Communion.

4 Stiffneſs and wilfulneſs in ſin, Jer. 44.16. The Word which thou haſt commanded in the name of the Lord we will not do. Joh. 8.44. The works of your father the devil ye will do; as dead bodies are unbendable ſo are dead hearts, Luk. 19.27. We will not have this man reign over us.

5 Dead men move not, ſo when thou haſt not ſpiritual motion towards ſpiritual duties in the compaſs of thy calling, as to prayer, to do good to poor Saints, to promoting the glory of God, to gain others to the faith by thy holy example, art not thou dead? They which live, live not unto themſelves, Rom. 14.7, 8.

6 When men are loathſome. A dead body how adorned ſoever is loathſome, yea though our neareſt friend. Abraham when Sarah was dead ſaid, Bury her out of my ſight, Gen. 23.4. ſo are all dead men to God, Prov. 13.5. ſo are they to Gods people, ſo far as they are renewed.

7 When a ſoul is pluckt up by the roots, Jude 12. Twice dead pluckt up by the roots; not onelyonly dead in the ſtate of Gentiliſme but of Chriſtianity, ſo that he is ſevered from the root Chriſt, Joh. 15.5. and ſo can do nothing, no more then a tree pluckt up by the roots, nor can bring forth any fruit. Many men are not onelyonly pluckt up from the power of religion, but alſo from the very profeſſion.

2 Tryal whether thou haſt ſpiritual life in thee.

1 Love to the means which maintain it, 1 Pet. 2.2. As new borne babes deſire the milk of the word. As young ones by natural inſtinct run to the teats of their dams, every life loves that which maintains it, the natural life loves p. 621meat, and drink, and Apparel, the ſinful life loves that which maintains it, ſo doth the ſpiritual life.

2 Life is ſeen by breathing; ſo, if thou be ſpiritually alive, thou wilt breathe after God, Pſal. 42.1, 2.28.1.63.1.143.7.

3 By contending; as we contend to the utmoſt for ſaving temporal life, ſo for preſervation of ſpiritual life the ſoul will contend to the utmoſt. It will let luſts go, friends go, enjoyments and country go. As the body endeavours to expel poyſon or hurtful things by vomit! ſo Saints ſometimes ſhame themſelves, even by confeſſing, not onelyonly to God, but to men, ſome luſt that holds in combat.

4 Groaning under deadneſs and complaining againſt it, Pſal. 119.25, 37, 50, 93. This very ſenſibleneſs of deadneſs helps to prove life.

5 Where life is, there will be a conveyance of a life of ſanctification, whereby the ſoul will be quickned up to all the wayes of God, Rom. 6.13. together with the life of juſtification, which is nothing elſe but the obtaining of a pardon, Rom. 5.18. a Prince may pardon a malefactor, but he cannot put a principle of love and fidelity in him; but Chriſt conveyes a principle of love, Luk. 7.47. and holineſs.

6 It ſtayes upon a promiſe, Pſal. 119.49, 50. Joh. 6.37. Heb. 7.25. Yet grace growing ſometimes unperceivably, as in young converts who have been bred religiouſly. See Mark. 4.26, 27. We muſt not be too ſtrict to limit young converts in their profeſſions (to a right judging of the work of grace) either to the time of their converſion, to declare that, or to the promiſe that ſuſtained them in the hour of converſion. Promiſes in the hour of converſion made over to the ſolu, are rather ſupports againſt temptation, then abſolute ſole meaſures to judge of ſpiritual life, as the trials ſine qua non; as if the ſoul, not remembring p. 622the promiſe that firſt ſtaid him, were to be put by, as an unconverted perſon; what if from preaching in general promiſes the ſoul came to ſee the worth of Chriſt, and to cloſe with him, with a diſpoſition to part with all for him, whether luſt or enjoyment, is not this enough?

Yet where there are promiſes made over to the ſoul in the hour of converſion, which the ſoul well remembers, and wherein it found the ſenſe of Gods love in pardon, it tends ſo much the more to manifeſt ſpiritual life; which if they were truly ſo made over, and were not deluſions, they were accompanied with the forenamed diſpoſition of parting with all luſts and enjoyments for Chriſt.

7 Condeſcention in indifferent things, with an unmovable reſolution in the things of God: you will not bate any thing of the peace of your conſciences for any mans pleaſure. If they take away goods, liberty, let it go; but if they go about to take away our faith, here we are to give way to none.

Means to ſpiritual life.

1 Get union with Chriſt, the members muſt needs be alive being united to a living head, 1 Joh. 5.12. Chriſt is a head over his Church, by way of proviſion and dominion, but this is moſt comfortable that he is a head by way of union. He that will work well, let him begin, not from working but from beliving. What makes a perſon g…ood, but faith? or evil but unbelief? Luth. Tom. 1. Fol. 469. The Angels are united to Chriſt by knowledge and love, but we by faith and the Spirit; that member is a dead member that draws not quickning from the head. As the ſea fills all veſſels yet is not emptied thereby, ſo doth Chriſt fill all in all, Eph. 1.22. Yet hath not he leſs.

2 Set faith on work to draw life from Chriſt. Chriſt is compared to a garment, but to have benefit by him we muſt ut him on by believing, Rom. 13.14. to bread, but to have nouriſhment by him, we muſt feed on him by p. 623faith, John 6.50, 51, 53, 54. As we cannot have the ſtrength of Bread, unleſs we eat the ſubſtance of it, ſo in this caſe.

And as the ſoul by virtue of ſight doth joyn it ſelf with the body of the Sun, though the Sun be in Heaven and we be on Earth, ſo the eye of faith enlightened by the Spirit, doth joyn it ſelf with Chriſt, though he be in Heaven, and the believer on earth, and from him draws influence, John 1.17.4.10.7.38, 39. And as there are degrees of light from the Sun, according to the clearneſs or dimneſs of the eye that beholds it, ſo there are degrees of union with Chriſt and inhabitation, according to the clearneſs or dimneſs of the eye of faith.

3 Hear the voice of the Son of God, John 5.25. The dead ſhall hear the voice of the Son of God, and they that hear ſhall live. This is not bare hearing of Chriſt preached, but hearing the voice of the Spirit ſpeaking to us, as to Lydia, Zacheus, Lazarus, &c.

Queſt. But how ſhall I know my faith draws any quickening from Chriſt, or that the Lord ſpeaks to my ſoul?

Anſw. 1 Repentance and diſplicenſe againſt ſin goes with it, Zach. 12.10. compared with, chap. 13.1. when they look upon the Lord by an eye of faith, they then mourn, and then a fountain is ſet open.

2 Thy faith will draw healing, as well as pardon, Mich. 7.18, 19. Rom. 6.14. where ungodlineſs is turned from the ſoul, that ſoul is turned from ungodlineſs; Iſ. 59.20. compared with Rom. 11.26. Act. 3.26.

3 Thy faith will bring quiet and peace, Luk. 7.50. Rom. 5.1. Rom. 15.13. from the true knowledge of eſcaping danger, which is not like the peace of the world, who are ſecure becauſe they know not their danger. It was not amiſs ſaid of one, that this peace of believers is as if a milſtone or Talent of lead were taken off from a mans neck, which muſt be underſtood of the firſt coming of it to a ſoul, formerly perplext with guilt and horror.

p. 6244 By the preſent nimbleneſs we have in Gods ways ſince believing, which we had not before, Rom. 6.13.

5 By the reflexion of love back again to Chriſt, Gal. 5.4. Faith worketh by love. Luke 7.47. To whom much is forgiven (as it is to every believing ſoul) the ſame loveth much.

Motives to live a ſpiritual Life.

1 The perpetuity of it, John 4.10, 14.6.27. How precious would our natural Life be, would it laſt for ever? As it's impoſſible for Leaven mingled with Paſte to be ſevered from it, becauſe it hath changed the nature of the Paſte; ſo it's impoſſible for Chriſtians to be pluckt from Chriſt, becauſe the Leaven in them is Chriſt, ſo imbodied, that it is one Body, one Lump. Luth. Tom. 4.341.

2 The certainty of it. Some cannot be convinced there is any ſuch Life, if the ſoul lives another life when the body is laid aſide, why not in the body?

3 The excellency of it; it's the life that God and Angels live, which muſt needs be the beſt of lives.

4 All the actions thou doſt in thy profeſſion of Chriſtianity are meer counterfeits without it, meer painted Duties. There's difference betwixt painted fire and true fire; thou haſt a picture of zeal, of prayer, of love, but for want of life what are they?

5 God hath no delight in any ſervice that is done with a dead heart, Prov. 15.8. Were there a dead ſtinking carkaſe in preſence, would we delight in it? No more doth God in a dead carkaſe of duties. See Iſai 66.3.

6 All the ſervice of God will be tireſome and weariſome which is offered to God with a dead heart, Mal. 1.13. The carnal worſhippers ſnuffed and cried, O! what a wearineſs is it? Amos 8.4, 5.

7 We cannot tell whether we ſhall ſtand among Sheep or Goats, whether we be elect or reprobate, till we have this life in us.

p. 6258 No living thing can abide that which is dead. The bruits ſtartle at a dead carrion, our deareſt friends we put them from us when once they are dead, and will God ſmell any ſavour of reſt to thy dead ſervices?

9 The many calls you have thereto; both motions from the Spirit, Cant. 5.2. Open to me my love. Revel. 3.20. If any man will open to me, I will come and ſup with him. Should a Phyſician tell you ſuch a Diſeaſe were growing on your body, you would thank him and make uſe of it; do ſo in this caſe.

10 All our motions in Religion are meerly artificial without this ſpiritual life, as in Joas ſo long as Jehoiada lived, and Jehu when Jonadab lookt upon his zeal, both of them ſeemed to be forward; and many others when buoy'd up with praiſe and benefits of profit, pleaſure, &c. ſo Sichem in receiving Circumciſion; ſo many men do many things from conviction of natural conſcience, fear of Hell, ſhame among men, expectation of death, which are like wheels ſet a moving by a ſpring, which when the ſpring is down the motion ceaſeth.

11 The ſatisfaction and contentment that is in this life. Paul had this life and little elſe, yet in all conditions was content, Phil. 4.13. It muſt needs be ſo, becauſe God, a proportionable object to the ſoul, comes in, Prov. 3.17. All her ways are peace; not ſome but all, that is, they end in inward and everlaſting peace.

V. 23. And when he was entred into a Ship, his Diſciples followed him.

V. 24. And behold there aroſe a great Tempeſt in the Sea, inſomuch that the Ship was covered with waves, but he was aſleep.

Here's a third occurrence in Chriſts journey over the Lake of Genezareth, that a ſtorm aroſe; this Lake is called a Sea for the greatneſs of it.

This ſtorm came, 1 To ſhew forth the power of Chriſt p. 626in aſſwaging it, who hereby ſhewed himſelf Lord of windes and ſtorms.

2 To awaken the Diſciples of Chriſt, who though not bodily aſleep, yet might be too ſecure. Secure perſons are much awakened in a ſtorm at ſea, Pſalm 107.26.

3 That thereby Chriſt might take occaſion to reprove their unbelief.

4 That the Diſciples and Paſſengers might, from his commanding the ſtorm, the more believe in him.

This ſtorm may alluſively point out the ſtorms in the hearts of Believers and in the Churches, which it is our wiſdom, by caſting out any thing that hazards the Ship, or helps on the ſtorm, as Jonahs Mariners did, whether luſt or enjoyment. Storms commonly ariſe againſt Chriſt and his Diſciples, the Devil and World are the Sea that ſtirs up theſe Tempeſts. And as the Ship here was covered with waves, ſo it's the end of the Devil and World to ſink the Church.

But he was aſleep] 1 By reaſon of his labour in preaching and journey he ſlept. 2 To ſhew forth the truth of his humane nature. Some think the Devil ſtirred up this ſtorm, hoping thereby to drown Chriſt and his Diſciples, as he had deſtroyed Jobs children: but Satan hath no power ſave what is given to him, though his will was full enough for ſuch a miſchief.

Yet though he ſlept in his humane nature, he was awake in his Deity, that the Diſciples being in danger might cry unto him more fervently, and be helped.

V. 25. And his Diſciples came to him, and awoke him, ſaying, Lord, ſave us we periſh.

Here was the weakneſs of their faith, to think that they could be drowned having Chriſt with them. Mark hath it, Careſt thou not that we periſh? Luke hath it, Maſter, Maſter, we periſh. It's true, danger ſtirs up fear, but to have overmuch fear, having a good God and a gracious Chriſt, argues p. 627weakneſs of faith: yet it's commendable in them that they go to Chriſt in their diſtreſs, Pſalm 56.3. What time I am affraid I will truſt in thee: Fervent prayer we ſee is wont to excite the Lord to help us in our diſtreſs. Jeſu Chriſte fer opem aut actum eſt de ſalute meâ, was a ſaying of Luther, which I have often uſed to the Lord, ſaying, Jeſus Chriſt come and help me, or elſe I am undone for ever. This is according to the promiſe, Pſalm 50.15. Call upon me in the day of trouble and I will deliver thee, Pſalm 12.5.

We periſh] They lay open their miſery before Chriſt. Pſalm 142.1, 2. I poured my complaint before him, I ſhewed before him my trouble, Iſai 26.17. 2 Chron. 20.12, 13. They cry not to the heathen Neptune, nor Aeolus, which Heathens thought gods of Windes and Seas, but to Chriſt, Pſal. 89.9. nor cry they to Nicholas, Mary, Barbara, and Chriſtopher, to whom Papiſts think government of waters is committed. Chem. in loc.

The grounds why in trouble we lay open our miſery to the Lord is, 1 Becauſe of our own helpleſneſs. Hoſea 14.3. Aſhur ſhall not ſave us, Pſalm 108.12. Give us help from trouble, for vain is the help of man.

2 Becauſe of the fulneſs of ſalvation in God, Pſalm 3.8. Salvation is of the Lord, Pſalm 44.1, 2, 3, 4, 5, 6, 7.

3 Becauſe of the inſufficiency of all outward helps in time of danger; Pſalm 142.4, 5. I looked on my right hand, and behold, refuge failed me, then cried I unto thee, O Lord.

4 Gods peoples extremities are Gods opportunities for deliverance and ſalvation, Pſalm 102.18, 19. From Heaven did the Lord behold the Earth, to looſe thoſe that are appointed to death. Judges 20.26, 27, 28.

V. 26. And he ſaid unto them, Why are ye fearfull, O ye of little faith? then he aroſe and rebuked the Windes and Seas, and there was a great Calm.

Here is a third circumſtance in the journey. Chriſt reproves p. 628them, Why are ye fearfull, O ye of little faith? Much fear argues little faith. Faith foreſees evils before they come, and oppoſes Chriſt againſt all. Prov. 22.3. The prudent man foreſees the evil and hides himſelf, ſo that he is not affraid of evil tidings, Pſalm 112.7. Not as if Chriſt condemns little faith, but reprehends it in them who had great means of a ſtrong faith, and had ſeen many of Chriſts miracles, and heard many of his Sermons. Little faith brings to Heaven, but not without doubts and fears.

Their faith was little, 1 In that they did not ſo fully believe his divine nature, Joh. 14.1. Alſo, 2 In that they did not believe in his providence, as they ought, from the experiences they had of him. 3 That they thought Chriſt being aſleep in his humane nature, could not help them in his divine nature. 4 In that they doubted of Chriſt his care of them, 1 Peter 5.7. Caſting all your care on him.

Queſt. Whether is all fear contrary to faith?

Anſw. No; true filial fear is duty. Bleſſed is the man that feareth always, Prov. 28.14. It ſprings from faith, Heb. 11.7. By faith Noah was moved with fear; but perplexing and ſolicitous fear, when in times of danger we cannot reſt on God with quiet and confidence, which is ſo much more, becauſe God will keep him in perfect peace whoſe heart is ſtaid on him, Iſai 26.4, 5. This perplexing fear doth not declare we have no faith, but that we have a weak faith.

Obſ. Perſons may be Believers and yet be fearfull, Pſal. 119.120. My fleſh trembleth for fear of thee, and I am affraid of thy judgments, Pſalm 55 4. My heart is ſore pained within me, and the terrours of death are fallen upon me, Heb. 12.21. Moſes exceedingly feared and quaked. 2 Cor. 7.5. Without were fightings, within were fears. Theſe terrours are compared to Souldiers ſet in battel array, Job 6.4. The arrows of the Almighty ſtick in me, the terrours of God do ſet themſelves in array againſt me. Yea Chriſt was not exempted from theſe ſears, Mark 14.33. He began to be ſore amazed, and to be very heavy.

p. 629There's a twofold fear, 1 Natural, with this was Chriſt affected. This was in Moſes, Heb. 12.21.

2 Sinfull, this is, 1 Perplexing. 2 Diſcouraging.

1 Perplexing. Job, 9.34. Let not his fear terrifie me. 2 Cor. 4.8. Perplexed but not in deſpair. Eſai 7.2. The people of Judah by reaſon of Iſrael and Syria's coming againſt them, were moved as the trees of the Wood are moved with the winde. This is a ſore judgement, Deut. 28.65. The Lord ſhall give thee a trembling heart and ſorrow of minde, and thy life ſhall hang in doubt before thee, and thou ſhalt fear day and night: in the morning thou ſhalt ſay, would God it were evening, and at even thou ſhalt ſay, would God it were morning, for the fear of thy heart wherewith thou ſhalt fear.

2 Diſcouraging, Heb. 12.13, 14. Lift up the hands which hang down, and the feeble knees; Now this diſcouraging fear is, when a ſoul looks upon the approaching evil above it's ſtrength, not looking on the ſtrength of God; as when a man meets with a Lion, or a ſubject conteſts with his Prince, both tremble in their ſpirits, becauſe the ſtrength of a man is not comparable to a Lion, nor the ſtrength of a ſubject to a Prince. Thus the Spies were diſcouraged looking on the ſons of Anak, and comparing themſelves with them, Num. 13.28.

The miſchief of diſcouraging fear is this, that a man hath no heart to put forth his ſtrength in time of danger. The Iſraelites, being diſmaid with Goliath, durſt not make head againſt him, but fled before him, 1 Sam. 17.11.24. hence when God gave Joſhua his command, he bade him not be afraid nor diſmayed, Joſ. 1.9.

Uſe 1. Raiſe up your hearts, if not above perplexing fears, yet above diſcouraging. Luke 21.9. Chriſt bids the Diſciples when they ſhould hear of wars and commotions, not to be terrified. Theſe diſcouraging fears are a great judgment, Levit. 26.36 Ile ſend a faintneſs into their hearts, and the ſound of a ſhaken leaf ſhall chaſe them. Theſe Diſciples p. 630were affected with perplexing fear, and a little ſpice they had of diſcouraging fear.

3 Grounds againſt diſcouraging fear.

1 The promiſe of Gods aſſiſtance in all troubles, Eſai 41.10. Fear not, for I am with thee, be not diſmayed for I am thy God. Heb. 13.6. We may boldly ſay, The Lord is our helper, and not fear what fleſh can do unto us.

2 From the reſpect God hath to the ſtrength of his people, 1 Cor. 10.13. He will not ſuffer us to be tempted above that we are able, Jer. 46.28. Yea the cup, what ever it be, comes from a fathers hand, Joh. 18.11.

3 Becauſe there's no troubles can make a Chriſtian truly miſerable, becauſe no troubles can ſever him from the love of God, Rom. 8.35, 38. We are troubled on every ſide, yet not diſtreſſed, or ſtraitned, but that a door of deliverance is opened; we are perplexed, or void of counſel, and troubled with fear, yet do we not deſpair, as Judas and Achitophel did, caſt down, like a man by his adverſary, but not deſtroyed, 2 Cor. 4.8. becauſe God comes for our reſcue, perſecuted of men, but not forſaken of God.

Suppoſe the evil be impriſonment; how comfortable was Paul and Silas in it? If burning and martyrdome, God will either abate the fire, or give thee ſtrength to bear it, as a Martyr once comforted himſelf and others.

2 Be exhorted that you be not ſwallowed up of fears. This hath been the portion of the ungodly, Jer. 46.5. Paſhur had fear round about, Jer. 20.4. Zedekiah in his fears goes from chamber to chamber to hide himſelf, 1 Kings 22.24. The hearts of the men of Jericho melted for fear when the men of Iſrael came againſt them, Joſ. 2.9, 10, 11. ſo that there remained no more courage in any man. The men of Benjamin when they ſaw the City on fire on one ſide, that they could not retreat thereto, and the men of Iſrael turning upon them, were amazed, Judg. 20.40, 41.

We live in a time of fears and dangers. Sometimes mens p. 631hearts failing them for fear, looking on thoſe things that are coming on the earth, Luk. 21.26. Sometimes our hearts trembling. becauſe of the Ark of God, 1 Sam. 4.13. as Eli his heart did; Sometimes fearing under the ſenſe of our unworthineſs. Now to quiet our hearts under all fears conſider,

1 That all the evils men or devils can caſt upon us cannot reach the ſoul, Matth. 10.28.

2 Get out the ſting of ſin by obtaining pardon. When this ſting is taken away the ſoul will be couragious, 1 Cor. 15.57. O death where is thy ſting? then death will be like a ſerpent without a ſting. Without this the heart cannot be free from terror.

3 Look on grounds of encouragement; as thus, I have Chriſts righteouſneſs for mine, I have a diſpoſition to part with all for the Lord, I have comfortable anſwers in prayer, I have a good conſcience in all things, I finde in my ſelf a thorow change, I endeavour in all things to eye God. Diſcouraging fears will not be caſt out without ſupporting reaſons. The ſoul being reaſonable muſt needs cloſe with reaſons.

4 Fore-think of evils before they come, and ſet Chriſt againſt all. So Moſes, Heb. 11.26. In the worſt of times no enemy can take away Chriſt from me.

5 Get Gods fear. This will much eat out falſe fears, Matth. 10.28. as the true Serpent ate up the falſe. See Eſai 8.12, 13, 14.

6 Exerciſe confidence in the promiſes of God, Pſal. 56.3, 4. In God will I put my truſt, I will not fear what fleſh can do unto me. What time I am afraid I will put my truſt in thee, when thou goeſt through the fire, and through the water I will be with thee, Eſai 43.1, 2.

7 Get God on your ſides. Pſal. 118.4. The Lord is on my ſide, I will not fear what man can do unto me. A Chriſtian ſhould be like a rock in the Sea, which though the waves break themſelves againſt it, yet it remaineth firm. Rom. 8.31. p. 632If God be for us, who can be againſt us? viz. to hurt us, for elſe no man hath more enemies then a Chriſtian. This made Paul ſo couragious at Corinth, Acts 18.9, 10. Be not afraid, but ſpeak, for I am with thee, and no man ſhall ſet on thee to hurt thee. Yea this made Paul not to fear, when the Ship was every moment ready to be caſt away, Acts 27.23, 24. The Angel of God ſtood by me, whoſe I am, and whom I ſerve, ſaying, Fear not Paul. This made David not to fear though an Army of men were coming againſt him, Pſal. 27.1, 2, 3. See Pſal. 46.1, 2, 3, &c.

Motives to rid the heart of theſe fears.

1 They procure great torment to the ſoul, 1 Joh. 4.18. Hence Ezekiel ſetting forth the miſery of the people, ſaith, They ſhall eat their bread with quaking, and drink their water with carefulneſs, trembling and aſtoniſhment, Ezek. 12.18.

2 It's the end of our deliverance to ſerve God without theſe ſlaviſh fears, Luke 1.75. That we being delivered out of the hands of all our enemies might ſerve him without fear.

3 Theſe fears are ſometimes worſe then the evils themſelves feared, 2 Kings 7.5, 6, 7. The Syrians in a vain fear ran away from the Camp, and left it to the plunder of Iſrael. Pſal. 53.5. There were they in great fear where no fear was.

4 Many perſons have their ſlaviſh fears come upon them. Saul feared David would get the Kingdome, and he ſought all means baſely to prevent it, but could not, the Jews feared the Romans would come and take away their place and Nation, if they let Chriſt alone, yet when they had ſlain him, the Romans came and took all from them.

5 Theſe carnal fears are full of miſchief, as 1 To exalt creatures in the place of God.

2 They expoſe us to a ſnare, Prov. 29.25. The fear of man brings a ſnare, ſo doth the fear of hell; many dare not do duty for fear they ſhould loſe their lives and go to hell.

p. 6333 Theſe fears bereave us of the comfortable enjoyment of good things we have; fear of loſs of eſtate, liberty, life, takes away the comfort of it. That good hath the trueſt content therewith, for the loſs whereof we are habitually prepared, rather then loſe Chriſt and a good conſcience.

4 Though theſe fears may ſometimes put a man upon ſelf-reformation, yet uſually this reformation that ariſes from theſe fears laſts no longer then the fear remains, Pſal. 107.26. as we ſee in Mariners in a ſtorm. Job 41.25. When he raiſeth up himſelf, the mighty are afraid, and by reaſon of breakings they purifie themſelves. We ſee how in time of fears men reform, but ſee how unſound it is, laſting no longer then the danger laſts. Pſal. 78.34, 35, 36. When he ſlew them then they ſought him, nevertheleſs they did but flatter him with their mouth.

Then he aroſe and rebuked the Winde and the Sea, and there was a great calm] Not in a feigned way, as the Heathen Aeolus rebuked the windes, but in a real way as the Lord of windes and ſea. Hence Mark hath it, Peace and be ſtill, Mar. 4.39. He reproves the wind and ſea, as if a Maſter ſhould reprove a ſervant; here is a plain argument of Chriſts Godhead. Who can command winde and ſea ſave God alone? As his power was ſeen in quieting the ſtorms of the ſea, … the ſame power can quiet the ſtorms in the Churches, and among good men, and the ſtorms that Satans temptations ſhall ſtir up in the hearts of Saints. So when there are paſſionate ſtorms in our hearts, the command of Chriſt ſhould make a calm. It's a comfortable thing in a ſtorm to be in covenant with him whom windes and ſeas obey. Chriſt ſpeaks alike to windes and ſtorms, diſeaſes and devils, he quiets them with the word of his mouth, and ſo can he quiet ſtorms in the Commonwealth, Pſal 65.7. Which ſtilleth the noiſe of the ſeas, the noiſe of their waves, and the tumult of the people. OnelyOnly in theſe times of confuſions let us awake the Lord by our prayers, Pſal. 93.3, 4.

p. 634And there was a great calm] See the obedience of the mightieſt creatures to God; how will this condemn our diſobedience? See how windes yield obedience, Pſal. 107.26: compared with 29. See the ſeas obedience, Jer. 5.22. Let not the winde and ſea overcome you in overcoming the ſtorms of the minde.

V. 27. But the men marvelled, ſaying, What manner of man is this, that even the wind and ſea obey him?

Here's a fifth circumſtance, they reaſon thus. He whom winds and ſeas obey muſt be greater then all mortalls, but they obey this man, therefore he is greater then all men. This ſhould ſtir us up to confidence in the Son, Joh. 14.1. Let not your hearts be troubled, ye believe in God, believe alſo in me; q. d. I am God as well as my Father, therefore believe on me. So that as it is ſaid of the Lord, Pſal. 89.9. Thou ruleſt the raging of the ſea; when the waves thereof ariſe thou ſtilleſt them; ſo alſo doth Chriſt at this time. The creatures are Gods executioners to puniſh man for ſin; when they exceed herein, the Lord reproves them, as a father doth a ſchoolmaſter when he ſees him unmeaſurably to chaſtiſe his ſon. The greatneſs of which miracle, which made it more admirable, was, that whereas uſually in ſtorms, when the wind ceaſes the ſea is not calm till a good while after, but here both wind ceaſes and the ſea is calm together, in an inſtant, ſhowing it came from a miracle, not from nature. For the calm was called foreign of foreign, which ſignifies to laugh, to note that the weather and ſea ſmiled on them with a clear countenance.

All expoſitors make the Church an arbitrary Antitype of this toſſed ſhip; as this ſhip was poor, a mean fiſher boat, not to be compared to the great Merchant ſhips and men of war, ſo the poor Church is not to be compared, for outward glory, with the kingdoms of the world. And as when the proud Scribe leaves Chriſt, the poor diſciples accompany Chriſt through the ſea; ſo, when rich and great p. 635men leave Chriſt, the poor diſciples accompany Chriſt through the troubleſome ſea of this world. Again as this ſhip was in danger, ſo hath the Church been oft; in Egypt, Babylon, in the ten perſecutions, and Popiſh Tyranny, ready to be ſwallowed up of waves, but the Lord ſeaſonably appears, either by cutting off Tyrants, as he did Pharaoh, Exod. 14.25. and Herod, Act. 12.23. Or by putting a hook in their noſtrils, as he did to Sennacherib, 2 King. 19.28. or by turning the hearts of perſecutors, whereby the Churches have reſt, as he did Paul, Act. 9.31.

This Church ſo toſſed is not the Roman Church, as the Papiſts paint the Pope to be the ſteers-man ſitting at the helm, and the Cardinals, Biſhops and Prieſts to be the Mariners, but its a company of Saints, who becauſe they will live godly, ſuffer perſecution, 2 Tim. 3.12. With theſe it is that Chriſt is preſent in the ſignes of the covenant, and in the word of promiſe, and with his ſupporting preſence in time of ſtorms: they pretend they have no ſchiſmes nor contentions, but perfect unity; but this proves them not to be the true Church, becauſe the ſhip wherein Chriſt was, was expoſed to ſtorms, and Chriſt came not to bring peace, but a ſword, Matth. 10.34.

And if unity among them might prove them a Church, then might it prove the Turks and Jews to be Churches, who have more of unity then they.

V. 28. And when he was come to the other ſide into the country of the Gergeſenes, there met him two poſſeſſed with devils, coming out of the tombes, exceeding fierce, ſo that no man might paſs by that way.

In theſe words to the end of the Chapter, is ſet down what befell Chriſt when he was gone from Capernaum over the lake of Genezareth into the country of the Geraſens.

1 He is met with two men poſſeſſed with devils. The devils are deſcribed, 1 That they came out of the tombes, 2 By their exceeding fierceneſs, that no man might paſs that way.

p. 6362 The complaint they make, which is twofold, 1 Diſclaiming their intereſt in Chriſt, What have we to do with thee, Jeſus, thou ſon of God? ver. 29. Thou art the ſaviour of men not our Saviour.

2 Their fear of a preſent torment; Art thou come to torment us before the time? ver. 29.

3 Their petition; If thou caſt us out, ſuffer us to go into the herd of ſwine, v. 31.

4 Here's Chriſt permiſſion of them to enter the hogs, he ſaid unto them, Go, v. 32.

5 Here's the devils execution of their miſchief, having once obtained a permiſſion, the devils entering into the ſwine the whole herd went down a ſteep place and periſhed in the waters, v. 32.

6 The report hereof that was brought to the city, v. 33.

7 The iſſue and effect; the Gadarens being offended for the loſs of their hogs, deſired him to depart out of their coaſts.

And when he had come to the other ſide into the country of the Gergaſens] Matthew calls them Gergafens, Mark and Luke Gadarens; but there's no difficulty, for Gergeſſa or Geraſa and Gedara were towns near thereto, Joſeph. lib. 2. de bello, cap. 2. mentions both Geraſens and Gadarens. Theſe were the remainders of the Canaanites, as Grotius writes, and as it appears, Gen. 10.16. The remainders of the people whoſe Land was given to Iſrael, Deut. 7.1. ſuppoſed to be the Geſhurites and Maacathites, Joſ. 13.13.

There met him two poſſeſſed with devils] Mark and Luke mention onelyonly one, but the anſwer is eaſie, the one was more famous then the other, being poſſeſſed of a whole legion of devils, Mar. 5.9. Luk. 8.30. and ſo was more cruel; Mark and Luke proſecuting the hiſtory of the man poſſeſſed with a legion of devils, do omit the mentioning the other Demoniak.

p. 637Coming out of the tombes] They came out thence, and abode there to affright men with fear of death; their abode and dwelling was among the tombs, Mark 5.3. Luk. 8.27. Now they might eaſily dwell in the tombs, becauſe they were hollow places digged out of a rock, as Chriſts Sepulchre was, Matth. 27.60. whereinto John and Peter entered, Joh. 20.6. and thoſe three women that brought ſpices, Luk. 24.3. or elſe they were made of ſtone or brick, and covered over. Now if it be askt why they dwelt there? it was becauſe one of the Demoniaks being poſſeſt with a cruel devil, or rather a legion of them, no man would receive them to their houſe; they being excluded from humane ſociety reſided in old Sepulchres. One of theſe Demoniocks ware no clothes, and was bound with chains, and ſometimes broke them, Luk. 8.27, 29. Matthew addes they were exceeding fierce, and that they were ſo troubleſome to paſſengers that no man might paſs by that way. Mark addes that no man could tame him, and that he was day and night in the mountains and tombs, crying and cutting himſelf with ſtones, Mar. 5.5. which ſhows that they were mad, elſe would they not have thus cut themſelves; now they being ſo troubleſome, no man would receive them into their houſes.

And in that Satan met Chriſt, it appears he is not omniſcient, for he would not have ſuffered the poſſeſſed to have come that way, had he known Chriſt to have been ſo near, nor did Satan know whither Chriſt would ſend him, vvhether into the wilderneſs, or into the hogs, or whither elſe.

So that no man might paſs that way] We have no call to go where Satan is, not upon pretence of any ſtrength of faith in us. Doubtleſs there were ſome believers living, but none would go that way; and note, Chriſt makes the devils to meet him whether they will or not: ſee the greatneſs of Chriſt his love and mercy, who out of compaſſion to p. 638theſe two poor men croſſes the ſea to caſt the devil out of them.

V. 29. And behold they cried out, ſaying, What have we to do with thee, Jeſus thou Son of God, art thou come hither to torment us before the time?

What have we to do with thee] Here's the devils complaint; what have I to do with you? That is, why do you trouble me? 2 Sam. 16.10. what have I to do with you, ye ſons of Zerviah? See Judg. 11.12. Pharaoh Necho ſaith to Joſiah, 2 Chron. 35.21. What have I to do with thee, thou King of Judah? Now this ſpeech of the devils or of the legion in the man, was after Chriſt had bid him or them come out of the man, Mark 5.7, 8. Luke 8.29.

Beſides, What have we to do with thee, may ſignifie, what evil have we done thee, that thou caſteſt us out? though we have hurt others, we have not hurt thee.

Queſt. Whether did the devils know Chriſt to be the Chriſt?

Anſw. Not before his temptation, for, had they known him ſo to be, they would not have tempted him, but afterwards they knew him to be the ſon of God, Mark 1.34. Chriſt ſuffered not the devils to ſpeak, becauſe they knew him, Luke 4.41. Devils came out of many, crying, Thou art Chriſt the Son of God; and he rebuking them ſuffered them not to ſpeak, for they knew that he was Chriſt. But for the myſtery of the death of Chriſt, it's like Satan knew it not, for had he known it, he would not have put it into the heart of Judas to betray him; he was hindered by God from knowing that, which of his own nature he might have known.

Art thou come hither to torment us before the time] The devils do not alledge for themſelves, nor refuſe to be caſt into bell at the day of judgement, Jude 6. ſo that they may have liberty in the mean time to vex and torment. The … think it a torment when they cannot do that p. 639miſchief they would, alſo they were afraid of being ſent back to the priſon of hell, for the devils are glad to be in the ayr, becauſe then they have liberty to wander up and down into divers Provinces, and ſometh… they have power to ſtir up ſtorms and peſtilences: Hence Luke faith, The devils beſought him that he would not command them … the deep, abyſſum, Luke 8.31. Yet are not the … out torment at preſent, for beſides that it was a … for them to come out of them they poſſeſſed, they … the torment of a guilty conſcience, and a fearfull expe… tion of indignation and wrath; hence they deſire they … not be caſt into abyſſum, into hell, ſo taken, Rev. 20.3. Abyſſus is the ſame with Tartarus, hell, not foreign, the unſeen world of good and bad.

Us] He means the Legion of devils in the two poſſeſſed perſons, Mark 5.7. A Legion was a Roman Brigade, conſiſting of 6666 men, as Heſychius; according to Suidas, they were ſix thouſand. Varro counts 12500 ſouldiers to a Legion; as in Brigades now adayes they are ſometimes more, ſometimes leſs: ſo then the devils acknowledge they were many, which appears, becauſe when they went out of the man, they poſſeſſed two thouſand hogs. Theſe devils cruelly tormented the poſſeſſed perſons, that they cried out day and night, and cut themſelves with ſtones,An Emblem of natural men, who are Satans ſlaves, to do what he will have them, 2 Tim. 2.26. Joh. 8.44.2 Tim 2:26John 8:44 and gave their members to the devil to fight againſt themſelves, and tears off their clothes from them to expoſe them to ſcorn and laughter, and what he doth to theſe he would do to others, yet he thinks Chriſt an unjuſt Judge to torment him before the time. They complain of torment when them ſelves do ſo much miſchief.

Before the time] Not as if the devils knew the time of the judgement, for the good Angels know it not, nor the humane nature of Chriſt, onelyonly they knew the judgement was not yet come, and therefore they complain they were tormented before the time.

p. 640V. 30. And there was a good way off from them an herd of many Swine feeding.

About two thouſand Swine. If they were Jews they brought them up to ſell them to the Gentiles, but if they were the remainders of the Canaanites (as before is proved) then might they keep them and eat them.

V. 31. So the devils beſought him, ſaying, If thou caſt us out, ſuffer us to go away into the Herd of Swine.

We ſee the power of Chriſt is greater then the power of a Legion of devils, he is ſtronger then that ſtrong one and bindes him. Luke 11.21, 22. about this power of Chriſt we may obſerve ſundry circumſtances.

1 That Chriſt ſilences Satan, and would not ſuffer him to ſpeak, Mark 1.25.

2 That againſt the devils will he makes them meet him, and to adore him, not with religions veneration but with extorted humiliation.

3 That they could not go into the Swine, unleſs Chriſt permitted them. The power of the devil is not ſo great as it ſeems to be, he is compel'd to leave the fiſhes in the Rivers, the fowls in the ayr, men and cattel in Cities. Luth. in Gen. 32. To caſt the devil out of the man was the work of Chriſt, but for the going of the devils into the Swine was the bare permiſſion of Chriſt. The devils by their own power could do that, if they were not hindered by a greater power; Chriſt therefore did not act in the devils entering into the hogs, but onelyonly withheld his power which was able to have hindered.

4 In that he tames theſe devils which no body elſe could tame: they brake all chains, no man durſt go that way for fear of being wounded or kill'd, for the devil had a great wrath, knowing he had but a ſhort time, Rev. 12.12. but Chriſt here bindes theſe ſtrong devils:

1 Learn we then to acknowledge the power of Chriſt to be greater then the power of the devils. All power in heaven p. 641and earth is given to him, Matth. 28.19. Alſo in Hell, Revel. 20.1, 2. Chriſt makes the Devils come creeping to him, Luke 8.28. When he ſaw Jeſus he cried out, and fell down before him, and with a lowd voice ſaid, What have I to do with thee, Jeſus thou Son of God moſt high? I beſeech thee torment me not, and v. 31. They beſought him that he would not command them to go out into the deep; by which Luke means Hell, as the word Abyſſus is ſometimes taken. Though many carnal hearts are ſo hardened that they will not tremble, yet Devils tremble, James 2.19.

2 Learn not to fear the Devil too much.

Suffer us to go into the Herd of Swine] They deſired this,

1 That they might not be compelled to go to Hell, Luke 8.31.

2 That they might ſtir up the Gadarens to impatiency, becauſe of ſo great a loſs, as the loſs of their Hogs, and ſo not to receive Chriſt.

V. 32. And he ſaid unto them, Go: and when they were come out, they went into the Herd of Swine, and behold, the whole Herd of Swine ran violently down a ſteep place into the Sea, and periſhed in the waters.

Here is Chriſt his permiſſion to the Devils to go into the Swine, which was, 1 That all men might ſee how miſchievous the Devils would be, ſhould the Lord permit them, they would deſtroy all mankinde in one hour, yea all living creatures, ſhould God take away his reſtraint from them; ſo that as the ſafety of Sheep is not in the clemency of the Wolf, but in the Shepherds eye, ſo our ſafety is onelyonly in the Lord who bindes up Satan.

2 For the further publication of the Miracle, had the Devils onelyonly been caſt out and no more, the Miracle might have been but little taken notice of, but the Devils going into the Hogs all men muſt needs note it, and the whole countrey have information herein.

3 That theſe two poſſeſſed perſons who were freed from p. 642theſe Devils might ſee the greatneſs of the mercy, to be freed from ſo many Devils as a whole Legion, and ſo miſchievous and bloudy who will deſtroy all they can deſtroy; and alſo what they might have expected from the Devils if God had not kept them, when they ſee the Hogs run headlong into the Sea.

And behold, the whole Herd ran violently down a ſteep place into the Sea, and periſhed in the Waters] viz. Into the Lake of Genezareth, which for the breadth and length is called a Sea, which, according to Joſephus, was fifty furlongs broad and an hundred furlongs long. We may ſee what Satans bloudy rage is, we ſee what his cruelty was, who when he had commiſſion given to puniſh Job, deſtroyed his children, and did what miſchief otherwiſe which he was permitted to do, Job 1.13, 14. to v. 20. Satan made no delay, Job 2.6, 7. As ſoon as Job was in Satans hand he ſmote him with Boils.

V. 33. And they that kept them fled and went their ways into the City, and told every thing, and what was befallen to the poſſeſſed of the Devils.

It's like they went to excuſe themſelves that the loſs of the Hogs came not through any careleſneſs in them; beſides, they tell of the good that Chriſt had done, as well as of the loſſes which befell. The bleſſings that come by the Goſpel, as well as the loſſes are to be publiſhed; many poring too much upon what they may loſe by Chriſt, and not conſidering what they may gain by him, are apt to fly off from Chriſt.

V. 34. And behold, the whole City came out to meet Jeſus, and when they ſaw him they beſought him that he would depart out of their Coaſts.

The Gadarens, having heard the report, they go to ſee the men out of whom the Devils were caſt, and they ſaw them cloathed and in their right minde, Mark 5.15. Luke ſets down that he ſate at Jeſus feet, which the Scripture p. 643ſets down to be the poſture of a Diſciple. Paul brought up at the feet of Gamaliel, Acts 22.3. and Mary at the feet of Chriſt, Luke 10.39. For Teachers were wont to ſit in a Chair, or in a more high place, and the Hearers ſtood round about at their feet, Ezek. 33.31. This man fitting thus proves himſelf to have a ſound minde.

The effect this Miracle wrought on theſe Gadarens was, that they were taken with great fear, Luke 8.35, 37.

1 Becauſe they ſaw the dead carkaſſes of their Hogs ſwimming up and down, probably before the Swineherds could bring them news.

2 Leſt Chriſt ſhould puniſh them for their murmuring againſt him, and ſhould permit the Devils that were gone into the Hogs to come out of the Hogs into themſelves.

And they beſought him that he would depart out of their Coaſts] They ſhould have given thanks to God, for theſe two men delivered from the Devils, and that not onelyonly they, but all the Countrey were ſo well rid of ſuch a multitude of Devils, but partly out of Diſtruſt and ſlaviſh fear, leſt the preſence of Chriſt might do more miſchief unto them (thinking that to be done by Chriſt which was onelyonly permitted by Chriſt, but done by the Devils) and partly becauſe they ſaw Chriſt was a Jew and an holy man, and themſelves wicked Gentiles, they feared leſt Chriſt for their wickedneſſes, and alſo for difference of Religion, would puniſh them more ſorely than yet he had done, that as their Hogs were deſtroyed, ſo in a ſhort time their Sheep, Cows, and Oxen, and Children might be deſtroyed, hence they beſeech him to depart out of their Coaſts.

Now the perſons who beſought him to depart, were not onelyonly all the Citizens of Gedara, but the whole multitude of the countrey round about, Nemine contradicente, no man deſiring the preſence of Chriſt. A fearfull ſign of Chriſt leaving a People; when all conſent to his departure, then Chriſt had no Meſſage to declare.

p. 644Here were two great ſins more. 1 Univerſal Ingratitude, when Chriſt came through a dangerous Storm for their good to caſt out Devils, to make the ways ſafe for Paſſengers, when before none durſt go that way, and would have tendered means of grace had they not reſiſted, yet they unworthily reject all.

2 Horrible covetouſneſs, preferring Hogs before Chriſt. 1 Tim. 6.5. There are many Gergeſenes, who, when they know better, for gain-ſake do worſe.

3 Contempt of means of grace, how wofull will their condition be in the day of Chriſt?

In Chriſt are two graces conſiderable, 1 That he doth not render evil for evil, but good for evil, ſending back one of theſe healed men to preach to the Capernaites: the word is foreign, Luke 8.38, 39. He bids him preach how great things God had done for him, which he did not onelyonly there, but through Decapolis, Mark 5.20. he preached the Doctrine of grace.

2 That he peaceably departs from them back again, and goes into Galilee, Matth. 9.1. The Goſpel needs not be forced but when refuſed; Preachers have a call to depart, it being refuſed univerſally, as here it was, Matth. 21.34. Acts 13.46.

In the man healed obſerve three things, 1 That he ſat at Chriſts feet as a Diſciple. 2 That leaving his own countrey he was willing to go with Chriſt, Luke 8.38. 3 His obedience, when Chriſt ſent him back again to his own countrey and kindred he was willing to go, trying whether that effect of Doctrine which could not be by Chriſt, might by him, being one of their own countrey, become effectual: withall in ſending him thus, Chriſt ſhews that an active life is to be preferred before a contemplative, firſt the body muſt be exerciſed in labour, and then be refreſhed by contemplation.