Mark 8 commentary

Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favours are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.

Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?

Here is a blind man brought to Christ by his friends. Therein appeared the faith of those that brought him. If those who are spiritually blind, do not pray for themselves, yet their friends and relations should pray for them, that Christ would be pleased to touch them. The cure was wrought gradually, which was not usual in our Lord's miracles. Christ showed in what method those commonly are healed by his grace, who by nature are spiritually blind. At first, their knowledge is confused; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly. Slighting Christ's favours is forfeiting them; and he will make those who do so know the worth of privileges by the want of them.

These things are written, that we may believe that Jesus is the Christ, the Son of God. These miracles of our Lord assure us that he was not conquered, but a Conqueror. Now the disciples are convinced that Jesus is the Christ; they may bear to hear of his sufferings, of which Christ here begins to give them notice. He sees that amiss in what we say and do, of which we ourselves are not aware, and knows what manner of spirit we are of, when we ourselves do not. The wisdom of man is folly, when it pretends to limit the Divine counsels. Peter did not rightly understand the nature of Christ's kingdom.

Frequent notice is taken of the great flocking there was to Christ for help in various cases. All are concerned to know this, if they expect him to heal their souls. They must not indulge the ease of the body. As the happiness of heaven with Christ, is enough to make up for the loss of life itself for him, so the gain of all the world in sin, will not make up for the ruin of the soul by sin. And there is a day coming, when the cause of Christ will appear as glorious, as some now think it mean and contemptible. May we think of that season, and view every earthly object as we shall do at that great day.

Mark 8:12. And groaning in his spirit. By these words Mark informs us that it occasioned grief and bitter vexation to our Lord, when he saw those ungrateful men obstinately resist God. And certainly all who are desirous to promote the glory of God, and who feel concern about the salvation of men, ought to have such feelings that nothing would inflict on their hearts a deeper wound than to see unbelievers purposely blocking up against themselves the way of believing, and employing all their ingenuity in obscuring by their clouds the brightness of the word and works of God. The words, in his spirit, appear to me to be added emphatically, to inform us that this groan proceeded from the deepest affection of his heart, and that no sophist might allege that Christ resorted to outward attitudes to express a grief which he did not inwardly feel; for that holy soul, which was guided by the zeal of the Spirit, must have been moved by deep sadness at the sight of such wicked obstinacy.

This miracle, which is omitted by the other two Evangelists, appears to have been related by Mark chiefly on account of this circumstance, that Christ restored sight to the blind man, not in an instant, as he was generally accustomed to do, but in a gradual manner. He did so most probably for the purpose of proving, in the case of this man, that he had full liberty as to his method of proceeding, and was not restricted to a fixed rule, so as not to resort to a variety of methods in exercising his power. On this account, he does not all at once enlighten the eyes of the blind man, and fit them for performing their office, but communicates to them at first a dark and confused perception, and afterwards, by laying on his hands a second time, enables them to see perfectly. And so the grace of Christ, which had formerly been poured out suddenly on others, flowed by drops, as it were, on this man.

Mark 8:24. I see men. Our Lord had put the question to the blind man for the sake of his disciples, to inform them that the man had received something, but that hitherto nothing more than a slight commencement of the cure had been effected. The reply is, that he sees men, because he perceives some persons walking who are upright like trees By these words he acknowledges that his sight is not yet so clear as to distinguish men from trees, but that he has already obtained some power of seeing, because he conjectures from the motion that those whom he perceives to be in an erect posture are men; and it is in this respect that he says they are like trees We see then that he speaks only by conjecture when he says that he sees men

26. And he sent him away to his house. Christ does not suffer him to return to Bethsaida, where there were many that had beheld the miracle. This is conjectured by some to have been done, because Christ intended to punish the inhabitants of that place by depriving them of the enjoyment of his favor. Whatever might be the reason, it is certain that no miracle was performed by him in order to remain perpetually buried, but that he intended to have it concealed along with many others, till, after having expiated by his death the sins of the world, “Iusques a ce qu’ayant par sa mort accompli la satisfaction des pechez du monde;” — “till having by his death rendered full satisfaction for the sins of the world.” he should ascend to the glory of the Father.

Matthew 16:13-19; Mark 8:27-29; Luke 9:18-20

Matthew 16:13-19

Mark 8:27-29

Luke 9:18-20

13. And when Jesus came to the coasts of Cesarea Philippi, he asked his disciples, saying, Who do men say that I the Son of man am? 14. And they said, Some [say,] John the Baptist; and other, Elijah; and others, Jeremiah, or one of the prophets. 15. He saith to them, But who do you say that I am? 16. And Simon Peter answering said, Thou art the Christ, the Son of the living God. 17. And Jesus answering said to him, Blessed art thou, Simon Bar-Jona; “Simon, fils de Iona;” — “Simon, son of Jonah.” for flesh and blood hath not revealed it to thee, but my Father who is in heaven. 18. But I say to thee, That thou art Peter, and on this rock will I build my church; and the gates of hell shall not prevail against it. 19. And I will give to thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatseover thou shalt loose on earth shall be loosed in heaven.

27. And Jesus departed, and his disciples, into the villages of Cesarea, which is called, Philippi; and by the way he asked his disciples, saying to them, Who do men say that I am? 28. And they replied, John the Baptist; and some, Elijah; and others, One of the prophets, 29. And he saith to them, But who do you say that I am? And Peter answering saith to him, Thou art the Christ.

18. And it happened, when he was alone praying, his disciples also were with him, and he asked them, saying, Who do the multitudes say that I am? 19. And they answering said, John the Baptist; and others, Elijah; and others, that one of the ancient prophets hath risen. 20. And he said to them, And who do you say that I am? Simon Peter answering said, The Christ of God.

CHAPTER 8

Mr 8:1-26. Four Thousand Miraculously Fed--A Sign from Heaven Sought and Refused--The Leaven of the Pharisees and Sadducees--A Blind Man at Bethsaida Restored to Sight. ( = Mt 15:32-16:12).

This section of miscellaneous matter evidently follows the preceding one in point of time, as will be seen by observing how it is introduced by Matthew.

Feeding of the Four Thousand (Mr 8:1-9).

1. In those days the multitude being very great, &c.

2. I have compassion on the multitude--an expression of that deep emotion in the Redeemer's heart which always preceded some remarkable interposition for relief. (See Mt 14:14; 20:34; Mr 1:41; Lu 7:13; also Mt 9:36, before the mission of the Twelve; compare Jud 2:18; 10:16).

because they have now been with me--in constant attendance.

three days, and have nothing to eat:

3. And if I send them away fasting to their own houses, they will faint by the way--In their eagerness they seem not to have thought of the need of provisions for such a length of time; but the Lord thought of it. In Matthew (Mt 15:32) it is, "I will not send them away fasting"--or rather, "To send them away fasting I am unwilling."

4. From whence can a man satisfy these men with bread here in the wilderness?--Though the question here is the same as when He fed the five thousand, they evidently now meant no more by it than that they had not the means of feeding the multitude; modestly leaving the Lord to decide what was to be done. And this will the more appear from His not now trying them, as before, by saying, "They need not depart, give ye them to eat"; but simply asking what they had, and then giving His directions.

5. And he asked them, How many loaves have ye? And they said, Seven--It was important in this case, as in the former, that the precise number of the loaves should be brought out. Thus also does the distinctness of the two miracles appear.

9. And they that had eaten were about four thousand: and he sent them away--Had not our Lord distinctly referred, in this very chapter and in two successive sentences, to the feeding of the five thousand and of the four thousand as two distinct miracles, many critics would have insisted that they were but two different representations of one and the same miracle, as they do of the two expulsions of the buyers and sellers from the temple, at the beginning and end of our Lord's ministry. But even in spite of what our Lord says, it is painful to find such men as Neander endeavoring to identify the two miracles. The localities, though both on the eastern side of the lake, were different; the time was different; the preceding and following circumstances were different; the period during which the people continued fasting was different--in the one case not even one entire day, in the other three days; the number fed was different--five thousand in the one case, in the other four thousand; the number of the loaves was different--five in the one case, in the other seven; the number of the fishes in the one case is definitely stated by all the four Evangelists--two; in the other case both give them indefinitely--"a few small fishes"; in the one case the multitude were commanded to sit down "upon the green grass"; in the other "on the ground"; in the one case the number of the baskets taken up filled with the fragments was twelve, in the other seven; but more than all, perhaps, because apparently quite incidental, in the one case the name given to the kind of baskets used is the same in all the four narratives--the cophinus (see on Mr 6:43); in the other case the name given to the kind of baskets used, while it is the same in both the narratives, is quite different--the spuris, a basket large enough to hold a man's body, for Paul was let down in one of these from the wall of Damascus (Ac 9:25). It might be added, that in the one case the people, in a frenzy of enthusiasm, would have taken Him by force to make Him a king; in the other case no such excitement is recorded. In view of these things, who could have believed that these were one and the same miracle, even if the Lord Himself had not expressly distinguished them?

Sign from Heaven Sought (Mr 8:10-13).

10. And straightway he entered into a ship--"into the ship," or "embarked."

with his disciples, and came into the parts of Dalmanutha--In Matthew (Mt 15:39) it is "the coasts of Magdala." Magdala and Dalmanutha were both on the western shore of the lake, and probably not far apart. From the former the surname "Magdalene" was probably taken, to denote the residence of Mary Magdalene. Dalmanutha may have been a village, but it cannot now be identified with certainty.

11. seeking of him a sign from heaven, tempting him--not in the least desiring evidence for their conviction, but hoping to entrap Him. The first part of the answer is given in Matthew alone (Mt 16:2, 3): "He answered and said unto them, When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day: for the sky is red and lowering [sullen, gloomy]. Hypocrites! ye can discern the face of the sky; but can ye not discern the signs of the times?" The same simplicity of purpose and careful observation of the symptoms of approaching events which they showed in common things would enable them to "discern the signs of the times"--or rather "seasons," to which the prophets pointed for the manifestation of the Messiah. The scepter had departed from Judah; Daniel's seventy weeks were expiring, &c.; and many other significant indications of the close of the old economy, and preparations for a freer and more comprehensive one, might have been discerned. But all was lost upon them.

12. And he sighed deeply in his spirit--The language is very strong. These glimpses into the interior of the Redeemer's heart, in which our Evangelist abounds, are more precious than rubies. The state of the Pharisaic heart, which prompted this desire for a fresh sign, went to His very soul.

and saith, Why doth this generation--"this wicked and adulterous generation" (Mt 16:4).

seek after a sign?--when they have had such abundant evidence already.

There shall no sign be given unto this generation--literally, "If there shall be given to this generation a sign"; a Jewish way of expressing a solemn and peremptory determination to the contrary (compare He 4:5; Psa 95:11, Margin). "A generation incapable of appreciating such demonstrations shall not be gratified with them." In Mt 16:4 He added, "but the sign of the prophet Jonas." (See on Mt 12:39, 40.)

13. And he left them--no doubt with tokens of displeasure.

and entering into the ship again, departed to the other side.

The Leaven of the Pharisees and Sadducees (Mr 8:14-21).

14. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf--This is another example of that graphic circumstantiality which gives such a charm to this briefest of the four Gospels. The circumstance of the "one loaf" only remaining, as Webster and Wilkinson remark, was more suggestive of their Master's recent miracles than the entire absence of provisions.

15. And he charged them, saying, Take heed, beware of the leaven of the Pharisees--"and of the Sadducees" (Mt 16:6).

and of the leaven of Herod--The teaching or "doctrine" (Mt 16:12) of the Pharisees and of the Sadducees was quite different, but both were equally pernicious; and the Herodians, though rather a political party, were equally envenomed against our Lord's spiritual teaching. See on Mt 12:14. The penetrating and diffusive quality of leaven, for good or bad, is the ground of the comparison.

16. And they reasoned among themselves, saying, It is because we have no bread--But a little while ago He was tried with the obduracy of the Pharisees; now He is tried with the obtuseness of His own disciples. The nine questions following each other in rapid succession (Mr 8:17-21) show how deeply He was hurt at this want of spiritual apprehension, and worse still, their low thoughts of Him, as if He would utter so solemn a warning on so petty a subject. It will be seen, however, from the very form of their conjecture, "It is because we have no bread," and our Lord's astonishment that they should not by that time have known better with what He took up His attention--that He ever left the whole care for His own temporal wants to the Twelve: that He did this so entirely, that finding they were reduced to their last loaf they felt as if unworthy of such a trust, and could not think but that the same thought was in their Lord's mind which was pressing upon their own; but that in this they were so far wrong that it hurt His feelings--sharp just in proportion to His love--that such a thought of Him should have entered their minds! Who that, like angels, "desire to look into these things" will not prize such glimpses above gold?

17. have ye your heart yet hardened?--How strong an expression to use of true-hearted disciples! See on Mr 6:52.

18. Having eyes, see ye not? and having ears, hear ye not?--See on Mt 13:13.

and do ye not remember?

19. When I brake the five loaves among five thousand--"the five thousand."

how many baskets full of fragments took ye up? &c.

21. How is it that ye do not understand?--"do not understand that the warning I gave you could not have been prompted by any such petty consideration as the want of loaves in your scrip." Profuse as were our Lord's miracles, we see from this that they were not wrought at random, but that He carefully noted their minutest details, and desired that this should be done by those who witnessed, as doubtless by all who read the record of them. Even the different kind of baskets used at the two miraculous feedings, so carefully noted in the two narratives, are here also referred to; the one smaller, of which there were twelve, the other much larger, of which there were seven.

Blind Man at Bethsaida Restored to Sight (Mr 8:22-26).

22. And he cometh to Bethsaida--Bethsaida Julias, on the northeast side of the lake, whence after this He proceeded to Cæsarea Philippi (Mr 8:27).

and they bring a blind man unto him, and besought him to touch him--See on Mr 7:32.

23. And he took the blind man by the hand, and led him out of the town--Of the deaf and dumb man it is merely said that "He took him aside" (Mr 7:33); but this blind man He led by the hand out of the town, doing it Himself rather than employing another--great humility, exclaims Bengel--that He might gain his confidence and raise his expectation.

and when he had spit on his eyes--the organ affected--See on Mr 7:33.

and put his hands upon him, he asked him if he saw aught.

24. And he looked up, and said, I see men as trees, walking--This is one of the cases in which one edition of what is called the received text differs from another. That which is decidedly the best supported, and has also internal evidence on its side is this: "I see men; for I see [them] as trees walking"--that is, he could distinguish them from trees only by their motion; a minute mark of truth in the narrative, as Alford observes, describing how human objects had appeared to him during that gradual failing of sight which had ended in blindness.

25. After that he put his hands again upon his eyes, and made him look up; and he was restored, and saw every man clearly--Perhaps the one operation perfectly restored the eyes, while the other imparted immediately the faculty of using them. It is the only recorded example of a progressive cure, and it certainly illustrates similar methods in the spiritual kingdom. Of the four recorded cases of sight restored, all the patients save one either came or were brought to the Physician. In the case of the man born blind, the Physician came to the patient. So some seek and find Christ; of others He is found who seek Him not.

26. Neither go into the town, nor tell it to any in the town--Besides the usual reasons against going about "blazing the matter," retirement in this case would be salutary to himself.

Mr 8:27-38. Peter's Noble Confession of Christ--Our Lord's First Explicit Announcement of His Approaching Sufferings, Death, and Resurrection--His Rebuke of Peter, and Warning to All the Twelve. ( =

Mt 16:13-27; Lu 9:18-26).

For the exposition, see on Mt 16:13-28.

The multitude being very great - Or rather, There was again a great multitude. Instead of παμπολλου, very great, I read παλιν πολλου, again a great, which is the reading of BDGLM, fourteen others, all the Arabic, Coptic, Ethiopic, Armenian, Gothic, Vulgate, and Itala, and of many Evangelistaria. Griesbach approves of this reading. There had been such a multitude gathered together once before, who were fed in the same way. See Mar 6:34, etc.

Having nothing to eat - If they had brought any provisions with them, they were now entirely expended; and they stood in immediate need of a supply.

For divers of them came from far - And they could not possibly reach their respective homes without perishing, unless they got food.

etc. - See on Mat 14:14 (note); Mat 15:35.

And they had a few small fishes - This is not noticed in the parallel place, Mat 15:36.

Dalmanutha - See the note on Mat 15:39.

And he sighed deeply in his spirit - Or having deeply groaned - so the word αναστεναξας properly means. He was exceedingly affected at their obstinacy and hardness of heart. See Mat 16:1-4.

Now the disciples had forgotten to take bread - See all this, to Mar 8:21, explained at large on Mat 16:4-12 (note). In the above chapter, an account is given of the Pharisees, Sadducees, and Herodians.

They bring a blind man unto him - Christ went about to do good, and wherever he came he found some good to be done; and so should we, if we had a proper measure of the same zeal and love for the welfare of the bodies and souls of men.

And he took the blind man by the hand - Giving him a proof of his readiness to help him, and thus preparing him for the cure which he was about to work.

Led him out of the town - Thus showing the inhabitants that he considered them unworthy of having another miracle wrought among them. He had already deeply deplored their ingratitude and obstinacy: see on Mat 11:21 (note). When a people do not make a proper improvement of the light and grace which they receive from God, their candlestick is removed - even the visible Church becomes there extinct; and the candle is put out - no more means of spiritual illumination are afforded to the unfaithful inhabitants: Rev 2:5.

When he had spit on his eyes - There is a similar transaction to this mentioned by John, Joh 9:6. It is likely this was done merely to separate the eyelids; as, in certain cases of blindness, they are found always gummed together. It required a miracle to restore the sight, and this was done in consequence of Christ having laid his hands upon the blind man: it required no miracle to separate the eyelids, and, therefore, natural means only were employed - this was done by rubbing them with spittle; but whether by Christ, or by the blind man, is not absolutely certain. See on Mar 7:33 (note). It has always been evident that false miracles have been wrought without reason or necessity, and without any obvious advantage; and they have thereby been detected: on the contrary, true miracles have always vindicated themselves by their obvious utility and importance; nothing ever being effected by them that could be performed by natural means.

If he saw aught - Ει, if, is wanting in the Syriac, all the Persic and Arabic, and in the Ethiopic; and τι βλεπεις, Dost thou see any thing? is the reading of CD, Coptic, Ethiopic, all the Arabic and Persic.

I see men as trees, walking - His sight was so imperfect that he could not distinguish between men and trees, only by the motion of the former.

And saw every man clearly - But instead of ἁπαντας, all men, several excellent MSS., and the principal versions, have ἁπαντα, all things, every object; for the view he had of them before was indistinct and confused. Our Lord could have restored this man to sight in a moment; but he chose to do it in the way mentioned in the text, to show that he is sovereign of his own graces; and to point out that, however insignificant means may appear in themselves, they are divinely efficacious when he chooses to work by them; and that, however small the first manifestations of mercy may be, they are nevertheless the beginnings of the fullness of the blessings of the Gospel of peace. Reader, art thou in this man's state? Art thou blind? Then come to Jesus that he may restore thee. Hast thou a measure of light? Then pray that he may lay his hands again on thee, that thou mayest be enabled to read thy title clear to the heavenly inheritance.

He sent him away to his house - So it appears that this person did not belong to Bethsaida, for, in going to his house, he was not to enter into the village.

This miracle is not mentioned by any other of the evangelists. It affords another proof that Mark did not abridge Matthew's Gospel.

And Jesus went out, etc. - See on Mat 16:13-20 (note).

Thou art the Christ - Three MSS. and some versions add, the Son of the living God.

And he spake that saying - Concerning the certainty and necessity of his sufferings - openly: with great plainness, παρῥησια, confidence, or emphasis, so that the disciples now began fully to understand him. This is an additional observation of St. Mark. For Peter's reproof, see on Mat 16:22 (note), etc.

Whosoever will come after me - It seems that Christ formed, on the proselytism of the Jews, the principal qualities which he required in the proselytes of his covenant.

The first condition of proselytism among the Jews was, that he that came to embrace their religion should come voluntarily, and that neither force nor influence should be employed in this business. This is also the first condition required by Jesus Christ, and which he considers as the foundation of all the rest: - If a man be willing to come after me.

The second condition required in the Jewish proselyte was, that he should perfectly renounce all his prejudices, his errors, his idolatry, and every thing that concerned his false religion; and that he should entirely separate himself from his most intimate friends and acquaintances. It was on this ground that the Jews called proselytism a new birth, and proselytes new-born, and new men; and our Lord requires men to be born again, not only of water, but by the Holy Ghost. See Joh 3:5. All this our Lord includes in this word, Let him renounce himself. To this the following scriptures refer: Mat 10:33; Joh 3:3, Joh 3:5, 2Cor 5:17.

The third condition on which a person was admitted into the Jewish Church as a proselyte was, that he should submit to the yoke of the Jewish law, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic religion might be accompanied. Christ requires the same condition; but, instead of the yoke of the law, he brings in his own doctrine, which he calls his yoke, Mat 11:29 : and his cross, the taking up of which not only implies a bold profession of Christ crucified, but also a cheerful submitting to all the sufferings and persecutions to which he might be exposed, and even to death itself.

The fourth condition was, that they should solemnly engage to continue in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is comprised in this word, Let him Follow me. See the following verses; and see, on the subject of proselytism, Rut 1:16, Rut 1:17 (note).

For whosoever will save his life - On this and the following verses, see Mat 16:24, etc.

Whosoever - shall be ashamed of me - Our Lord hints here at one of the principal reasons of the incredulity of the Jews, - they saw nothing in the person of Jesus Christ which corresponded to the pompous notions which they had formed of the Messiah.

If Jesus Christ had come into the world as a mighty and opulent man, clothed with earthly glories and honors, he would have had a multitude of partisans, and most of them hypocrites.

And of my words - This was another subject of offense to the Jews: the doctrine of the cross must be believed; a suffering Messiah must be acknowledged; and poverty and affliction must be borne; and death, perhaps, suffered in consequence of becoming his disciples.

Of him, and of his words, in this sense, the world is, to this day, ashamed.

Of him also shall the Son of man be ashamed - As he refused to acknowledge me before men, so will I refuse to acknowledge him before God and his angels. Terrible consequence of the rejection of Christ! And who can help him whom the only Savior eternally disowns. Reader! Lay this subject seriously to heart; and see the notes on Mat 16:24, etc., and at the end of that chapter.

All the subjects contained in this chapter are very interesting; but particularly:

1. The miraculous feeding of the multitudes, which is a full, unequivocal proof of the supreme Divinity of Jesus Christ: in this miracle he truly appears in his creative energy, with which he has associated the tenderest benevolence and humanity. The subject of such a prince must ever be safe; the servant of such a master must ever have kind usage; the follower of such a teacher can never want nor go astray.

2. The necessity of keeping the doctrine of the Gospel uncorrupt, is strongly inculcated in the caution to avoid the leaven of the Pharisees and of Herod: the doctrine of the cross must not only be observed and held inviolate, but that doctrine must never be mixed with worldly politics.

Time-serving is abominable in the sight of God: it shows that the person has either no fixed principle of religion, or that he is not under the influence of any.

Mt 15:32.

So they did eat - This miracle was intended to demonstrate, that Christ was the true bread which cometh down from heaven; for he who was almighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life. And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, Lord, evermore give us this bread.

Tempting him - That is, trying to ensnare him. Mt 16:1.

Mt 16:4.

Beware of the leaven of the Pharisees and of Herod, or of the Sadducees; two opposite extremes.

Our Lord here affirms of all the apostles, (for the question is equivalent to an affirmation,) That their hearts were hardened; that having eyes they saw not, having ears they heard not; that they did not consider, neither understand: the very same expressions that occur in the thirteenth of Matthew. And yet it is certain they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

He led him out of the town - It was in just displeasure against the inhabitants of Bethsaida for their obstinate infidelity, that our Lord would work no more miracles among them, nor even suffer the person he had cured, either to go into the town, or to tell it to any therein.

I see men as trees walking - He distinguished men from trees only by their motion.

Mt 16:13; Lu 9:18.

He enjoined them silence for the present, That he might not encourage the people to set him up for a temporal king; That he might not provoke the scribes and Pharisees to destroy him before the time and, That he might not forestall the bright evidence which was to be given of his Divine character after his resurrection.

Mt 16:21; Lu 9:22.

He spake that saying openly - Or in express terms. Till now he had only intimated it to them. And Peter taking hold of him - Perhaps by the arms or clothes.

Looking on his disciples - That they might the more observe what he said to Peter.

And when he called the people - To hear a truth of the last importance, and one that equally concerned them all. Let him deny himself - His own will, in all things small and great, however pleasing, and that continually: And take up his cross - Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory.

Mt 16:25; Lu 9:24; Lu 17:33; John 12:25.

Whosoever shall be ashamed of me and of my words - That is, avowing whatever I have said (particularly of self denial and the daily cross) both by word and action. Mt 10:32; Lu 9:26; Lu 12:8.

9 And they that had eaten were about four thousand, and he sent them away.

All these verses gives us an account of another Miracle wrought by our Saviour, of the same Nature with the other which we had, Chap. 6. only there five thousand (besides Women and Children) were fed, with [illegible: 1 letter]ive loaves and two Fishes, here, four thousand are fed, with seven L[illegible: 1 letter]aves, and a few Fishes, there twelve Baskets full of fragments were taken up, here but Seven. We meet with the same History Matth. 15.32. see the Notes on that place. Both M[illegible: 1 letter]racles testified Chr[illegible: 1 letter]st to have acted by a Divine Power, and were certainly wrought to prove, that the Doctrine which he delivered to them was from God; both of them shew the compassion that he had for the Sons of Men, shewed to them not only with relation to their Spiritual, but also to their Corporal wants, and Infirmities. In both of them is commended to us, from his great example, the religious custom, of begging a blessing upon our food, when we sit down to it, and receiving the good creatures of God, with Thanksgiving. From both of them we may learn, In the doing of our duty, not to be two sollicitous, what we shall eat, or what we shall drink. God will some way or other provide for those, who neglect themselves to follow him. From both we may also learn our duty to take a provident care, to make no wast of the [illegible: 1 letter]oo[illegible: 1 letter] things, which God lends us. These are the chief things this His[illegible: 1 letter]ory a[illegible: 2 letters]ordeth us for our Instruction.

13 And he left them, and entring into the ship again, departed to the other side.

Matthew saith, he came into the Coasts of Magdala, it is probable they were two contiguous tracts of Land, we often read of the Pharisees coming to our Saviour to ask a Sign, had they not Signs? What were all the Miracles he wrought but Signs of his Divine Power, and Mission? but they ask for a Sign from Heaven, such a Sign as M[illegible: 1 letter]ses, Ioshuah, and Elijah gave them, by this means making a trial of his Divine Power. Our Saviour who never wrought Miracles to satisfie Mens curiosity, but only to confirm their Faith, refuseth to shew them any such Sign as they desired, and leaves these Coasts.

21 And he said unto them, How is it that you do not understand?

We met with this whole History, with some Additions in Matth. 16.5.6.7. &c. See the Notes there. It teacheth us both a Less[illegible: 1 letter]n of Humane fra[illegible: 1 letter]l[illegible: 1 letter]y, and what is our Christian duty of our frailty, in not considering the works of the Lord for us, so as to make any use of them, for the time to come, God doth his great works of Providence, to be had in Remembrance, and that not only, with respect to himself, that he might be glorified by us, upon the remembrance of them, and this not only by our rejoycing in him, but also by our trusting in him, and not desponding under such like Difficulties, as God by any of them hath delivered us from, and also with respect to our duty, that we might in present exigencies, relieve our selves from former experiences, and if we do not thus conceive of Gods dispensations, we do not perceive▪ nor understand, the meaning and will of God in them; tho we have Eyes, we see not▪ tho we have ears, we hear not, and in remembring, we remember not, our remembrance is of no benefit, no advant[illegible: 1 letter]ge at all unto us. Our Saviour indeed, did not at all speak here of bodily Bread, tho he did bid them beware of the Leaven of the Pharisees, and Herod, he spake to them about the Doctrine of the Pharisees, and so Matthew tells us, they (after this reproof) considered, tho he (after his accustomed manner,) spake to them under a Parabolical expression. Saith he, what though you have forgotten to bring Bread, do not you know, have not I by two Mir[illegible: 1 letter]c[illegible: 1 letter]lous operations, taught you that I am able to furnish you with Bread, tho you have none, or such a quantity as is very insufficient? God expecteth of us, that we should so keep in mind his former dispensations of Providence to us, under straights and Difficulties, as to trust in him, when his Providence brings us again into the like difficulties, yet not declining the use of any reasonable and just means, for providing for our selves. Thus David knew, and understood, that God had delivered him from the Lyon and the Bear, while going against Goliah, 1 Sam. 17. he made it a ground of his confidence, 1 Sam 17. so also Psal. 116.8. and Paul when he concluded God would deliver, because he had delivered. God Psal. 74.14. when he brake the Heads of Leviathan in pieces, gave him to be meat to the People inhabiting the Wilderness, he intends former mercies to be food for his People, in following Straights and Exigencies.

26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any man in the town.

This Miracle is only mentioned by Mark particularly, possibly because of two singularities in it. 1. With reference to the signs he used. 2. With reference to the gradual care. Our Saviours sometimes used some signs in his Miraculous operations, sometimes he used none, but by the Word of his Power alone healed them; in the signs he used, to let the People understand there was nothing in them, he often varied, sometimes he laid his hands upon them, sometimes he took them by the hand, sometimes he used one Sign, sometimes another. Here. 1. He takes the blind Man by the Hand. 2. He leads him out of the Town, the Inhabitants being not worthy to see a Miracle, it was one of the Cities upbraided by our Saviour for their Impenitency and Unbelief, Matth. 11.2. 3. He spit on his Eyes. So Chap. 7.33. 4. Then he twice put his hands on him. 2. Christ was wont to heal at once, here he healeth by degrees, so as the healing of this Blind Man, was a true pattern of his healing spiritual Blindness, which usually, is done gradually, but perfected at last as this bodily cure was.

Marginal references: Math. 8.4. Chap. 5.43.

28 And they answered, John the Baptist, but some say, Elias, and others, One o[illegible: 1 letter] the Prophets.

Herod, and those that followed him, judged Christ to be Iohn the Baptist raised from the Dead, or to have the Soul of Iohn the Baptist, clothed with other flesh. Others conceived him to be Elias, of whom they were in expectation, that he should come before the Messias. Others thought he was Ieremias as Matthew saith, or one of the old Prophets, they could not tell what to determine of one who appeared to them in the shape of a Man, but did such things as none could do, but the Divine Power either immediately, or mediately, putting forth it self in an humane body.

Marginal references: Math. 14 [illegible: 1 letter]

30 And he charged them that they should tell no man of him.

Luke reports no more of this then Mark, but Matthew reports it much larger giving us a further reply of Christ to Peter. (See the Notes on Matth. 16.15.) which we have there discoursed largely upon. I shall only say here, That if so great a point as Peters Primacy, had been understood by Christs Disciples of that age, to have been settled by that answer of our Saviour, it is likely two of the Evangelists would not have omitted an account of it. If they had forgotten it, there is no doubt but some or other of Christs Disciples, would have put them in mind of it. Our Saviours charge that they should tell no Man of him, seemeth to him, that altho our Saviour was willing to be taken notice of as a Prophet, yet he was not willing as yet to be taken notice of as the Messiah, or Son of God, which latter Matthew reports as added to his Confession; and perhaps both Mark and Luke in their following Words, give us the Reason, for if we observe it, he immediately falls into a discourse of his suffering, and he might possibly think, that a weak Faith of his Divine Nature would be overthrown by the sight of his subsequent sufferings. So that he reserved the publication of himself to be the Son of God, until such time when (as the Apo[illegible: 1 letter]tle saith, Rom. 1.4.) he was declared so with Power, according to the Spirit of Holiness, by his Resurrection from the Dead.

31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.

Our Lord is elsewhere said to have taught his Dsciples, according as they were able to bear, or to hear, what he spake unto them. He did not at the first teach them that he must suffer Death, the Doctrine of the Cross of Christ, was like new Wine not fit to be put into old Bottles; yet necessary to be taught them, lest w[illegible: 1 letter]en they saw it soon after they should have been offended, as indeed they were to some degree, notwithstanding the Praemonition they had of it. With the Doctrine of his suffering, he joyneth also the Doctrine of his Resurrection the third day. So saith Matthew, Mark saith after three days, [non-Latin text not transcribed] which seemeth to be a difference between the two Evangelists, and also a Difficulty, when it is certain that our Saviour did not lie three entire days in the Grave. But either Mark reckons the time from his first being betrayed and apprehended, so it was after three days, and Matthew speaketh only of the time which he lay in the Grave, that was but part of three days, or else it was the fault of our translators to translate [non-Latin text not transcribed] after, because indeed it often so signifies, when as it sometimes signifies in, which had better fitted this Text, to make it agree with Matthew. This is Grotius and B[illegible: 1 letter]za's observation, (see his Notes the Text,) and is abundantly justified by M[illegible: 1 letter]tth. 27.64. where his Adversaries desired of Pilate, that the Sepulchre might be made fast, [non-Latin text not transcribed] until the third day, because he had said while he was alive [non-Latin text not transcribed] after three days I will arise, which if they had understood of, after the third Day fully spent, they would not have petitioned, that the Sepulchre should have been made fast only until the third day, but it is plain they understood it the third day, he would rise. So after three days, here is, After the third day is come, not after the third Day is past, which neither agrees with Matthew, nor yet with the Truth. If any desire further to make out this Notion, h[illegible: 1 letter] may read the Learned Beza his larger Notes on this verse.

Marginal references: M[illegible: 1 letter]th. 16.21. & 17.22.

33 But when he had turned about, and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan, for thou favourest not the things that be of God, but the things which be of men.

It is from hence manifest, that notwithstanding the Confession of Peter, that he was the Christ, yet they had a very imperfect knowledge of the business of the Redemption of Man by the Blood of Christ, and a very imperfect Faith, as to the Hypostatical Union of the Divine, and Humane Nature in the one Person of the Redeemer, for had Peter known these things, he would have seen a necessity of Christs Dying and Resurrection from the Dead, in order to the Redemption, and Salvation of Man, and would neither have disswaded our Saviour from it, nor doubted of the Truth of what was spoken by him, who was the Truth and could not Lye. Our Saviours telling him [non-Latin text not transcribed] thou savourest not, might have been more favourably translated, Thou understandest not, or thou mindest not, and must not be understood of a total ignorance, or regardlesness, or not relishing, but of a partial knowledge, the want of a due regard to, or savour of the things of God. Thou preferrest thy carnal affection to me, and indulgest thine own desires to the hinderance of the honour and Glory of God, and the Salvation of Souls, which I came to purchase by these my sufferings, and so art a Satan an Adversary to me, who came to fulfill the Will of my Father, and must not therefore give the least ear to thee, who, in what thou sayest, dost but seek, and take care to please thy self▪ This leadeth him to the following discourse.

34 ¶ And when he had called the people unto him, with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross and follow me.

Our Saviour hearing Peter so stumble at the news, he told him, and the rest, of the cross which himself was to endure, and taking notice of his exceeding sondness to gratify himself, to the prejudice of a far greater good, he now tells them the Law of his Discipleship, that as he was not to please himself nor to decline afflictions for the Gospel, so neither must any who would be his followers, [illegible: 2 letters]ey must all deny themselves, take up the Cross, and follow him. And because this was an hard saying to Flesh and Blood, and what was to be their certain lot, he presseth it upon them by several Arguments to the end of this Chapter. See more in the Notes on Matth. 10.38 & 16.24.

35 For whosoever will save his life, shall lose it, but whosoever shall lose his life for my sake and the gospels the same shall save it.

We met with this Argument twice in Matthew, to the Notes upon which I refer the Reader, Mark adds those words, and for [illegible: 1 letter]he Gospel, thereby teaching us that a suffering for the sake of the Gospel, which therefore owning the Propositions of it, or living up to the Precepts, is by Christ accounted a suffering [illegible: 1 letter]or Christs sake. [non-Latin text not transcribed] here must signifie Life, (as it is translated) for a Man cannot lose his Soul for Christs sake and the Gospels. The meaning is, He that will deny, and abandon me, and my Gospel, out of a desire to save his temporary Life, shall lose it, or at least shall lose his Souls portion in a better Life. But he that is willing to lose his Life, or will run the hazard of it, for my sake, for his owning, and professing me, and the Faith of my Gospel, or living up to the rules, shall either save it in Specie, by the special workings of my providence for him, delivering him out of his Persecutors hands, or shall be recompensed with an eternal Life, of much more value.

Marginal references: Joh. 12.25.

37 Or what shall a man give in exchange for his soul?

Luke saith, if he loose himself and be cast away. Tho [non-Latin text not transcribed] was rightly translated Life, in the former verse, the sense ju[illegible: 1 letter]ti[illegible: 1 letter]ying that translation of it there yet here it is as truly translated Soul, for there are many things, which Men value in Proportion with their Lives, their Honour, Estates, nay many value their Lusts above their Lives, and Christ himself here teacheth us that his Disciples ought to value his Honour and Glory, and their steady profe[illegible: 1 letter]sion of Faith and Holiness above their Life, because he that will lose his Life shall save it. See the Notes on these words, Matth. 16.26.

38 Whosoever therefore shall be ashamed of me, and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels.

These words occur[illegible: 1 letter]ing twice in M[illegible: 1 letter]tthew, 10.33. Ch. 16.27. have been before spoken to, see the Notes on those Texts. Luke repeats them most perfectly, as here they are recorded. M[illegible: 1 letter]rk expounds Luke's Words, where he saith that Christ shall come in his own Glory, and of the Father, and of the Angels. By the Glory of the Holy Angels, is meant no more then attended by the Holy Angels, according to Matth. 13.41. and 1 Thessal. 4. and other Scriptures. Matthew saith Ch. 16.27. For the Son of Man shall come in the Glory of his Father, with the Angels, and then he shall reward every Man according to his Works, C[illegible: 1 letter] 10.33. whosoever shall deny me before Men, him will I deny also before my Father which is in Heaven. There are two Passions which prevail upon Men, to make them Apostatize in a day of Temptation, Fear and Shame, the first prevailed upon Peter, in the High Priests Hall. The second we find no instance of any good Man guilty of in Holy Writ, and it most certainly argues a rotten, and a corrupt heart. When Men think it beneath their Honour, and quality to own the despised, and maligned truths and ways of God, this is not only a denial of Christ, but the most inexcuseable denial of him. Nor can any such persons look for any thing less at the hands of Christ, then that he should think it much more beneath his Honour and Dignity in the day of Judgement to own them.

Marginal references: Luke 9.26.; See Rom. 1.16. 2 Tim. 1.8.

Christ Feeds the Four Thousand.

1 In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: 3 And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? 5 And he asked them, How many loaves have ye? And they said, Seven. 6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7 And they had a few small fishes: and he blessed, and commanded to set them also before them. 8 So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand: and he sent them away.

We had the story of a miracle very like this before, in this gospel (ch. vi. 35), and of this same miracle (Matt. xv. 32), and here is little or no addition or alternation as to the circumstances. Yet observe,

1. That our Lord Jesus was greatly followed; The multitude was very great (v. 1); notwithstanding the wicked arts of the scribes and Pharisees to blemish him, and to blast his interest, the common people, who had more honesty, and therefore more true wisdom, than their leaders, kept up their high thoughts of him. We may suppose that this multitude were generally of the meaner sort of people, with such Christ conversed, and was familiar; for thus he humbled himself, and made himself of no reputation, and thus encouraged the meanest to come to him for life and grace.

2. Those that followed him, underwent a great deal of difficulty in following him; They were with him three days, and had nothing to eat, that was hard service. Never let the Pharisee say, that Christ's disciples fast not. There were those, probably, that brought some food with them from home; but by this time it was all spent, and they had a great way home; and yet they continued with Christ, and did not speak of leaving him till he spoke of dismissing them. Note, True zeal makes nothing of hardships in the way of duty. They that have a full feast for their souls may be content with slender provision for their bodies. It was an old saying among the Puritans, Grown bread and the gospel are good fare.

3. As Christ has a compassion for all that are in wants and straits, so he has a special concern for those that are reduced to straits by their zeal and diligence in attending on him. Christ said, I have compassion on the multitude. Whom the proud Pharisees looked upon with disdain, the humble Jesus looked upon with pity and tenderness; and thus must we honour all men. But that which he chiefly considers, is, They have been with me three days, and have nothing to eat. Whatever losses we sustain, or hardships we go through, for Christ's sake, and in love to him, he will take care that they shall be made up to us one way or other. They that seek the Lord, shall not long want any good thing, Ps. xxxiv. 10. Observe with what sympathy Christ saith (v. 3), If I send them away fasting to their own houses, they will faint by the way, for hunger. Christ knows and considers our frame; and he is for the body, if we glorify him, verily we shall be fed. He considered that many of them came from afar, and had a great way home. When we see multitudes attending upon the word preached, it is comfortable to think that Christ knows whence they all come, though we do not. I know thy works, and where thou dwellest, Rev. ii. 13. Christ would by no means have them go home fasting, for it is not his manner to send those empty way from him, that in a right manner attend on him.

4. The doubts of Christians are sometimes made to work for the magnifying of the power of Christ. The disciples could not imagine whence so many men should be satisfied with bread here in the wilderness, v. 4. That therefore must needs be wonderful, and appear so much the more so, which the disciples looked upon as impossible.

5. Christ's time to act for the relief of his people, is, when things are brought to the last extremity; when they were ready to faint, Christ provided for them. That he might not invite them to follow him for the loaves, he did not supply them but when they were utterly reduced, and then he sent them away.

6. The bounty of Christ is inexhaustible, and, to evidence that, Christ repeated this miracle, to show that he is still the same for the succour and supply of his people that attend upon him. His favours are renewed, as our wants and necessities are. In the former miracle, Christ used all the bread he had, which was five loaves, and fed all the guests he had, which were five thousand, and so he did now; though he might have said, "If five loaves would feed five thousand, four may feed four thousand;" he took all the seven loaves, and fed with them the four thousand; for he would teach us to take things as they are, and accommodate ourselves to them; to use what we have, and make the best of that which is. Here it was, as in the dispensing of manna, He that gathered much had nothing over, and he that gathered little had no lack.

7. In our Father's house, in our Master's house, there is bread enough, and to spare; there is a fulness in Christ, which he communicates to all that passes through his hands; so that from it we receive, and grace for grace, John i. 16. Those need not fear wanting, that have Christ to live upon.

8. It is good for those that follow Christ, to keep together; these followers of Christ continued in a body, four thousand of them together, and Christ fed them all. Christ's sheep must abide by the flock, and go forth by their footsteps, and verily they shall be fed.

The Leaven of Herod and the Pharisees; Christ Reproves His Disciples.

10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. 13 And he left them, and entering into the ship again departed to the other side. 14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, It is because we have no bread. 17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. 21 And he said unto them, How is it that ye do not understand?

Still Christ is upon motion; now he visits the parts of Dalmanutha, that no corner of the land of Israel might say that they had not had his presence with them. He came thither by ship (v. 10); but, meeting with occasions of dispute there, and not with opportunities of doing good, he entered into the ship again (v. 13), and came back. In these verses, we are told,

I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him.

1. They demanded of him a sign from heaven, as if the signs he gave them on earth, which were more familiar to them, and were more capable of being examined and enquired into, were not sufficient. There was a sign from heaven at his baptism, in the descent of the dove, and the voice (Matt. iii. 16, 17); it was public enough; and if they had attended John's baptism as they ought to have done, they might themselves have seen it. Afterward, when he was nailed to the cross, they prescribed a new sign; Let him come down from the cross, and we will believe him; thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity.

2. He denied them their demand; He sighed deeply in his spirit, v. 12. He groaned (so some), being grieved for the hardness of their hearts, and the little influence that his preaching and miracles had had upon them. The infidelity of those that have long enjoyed the means of conviction, is a great grief to the Lord Jesus; it troubles him, that sinners should thus stand in their own light, and put a bar in their own door. (1.) He expostulates with them upon this demand; "Why doth this generation seek after a sign; this generation, that is so unworthy to have the gospel brought to it, and to have any sign accompanying it; this generation, that so greedily swallows the traditions of the elders, without the confirmation of any sign at all; this generation, into which, by the calculating of the times prefixed in the Old Testament, they might easily perceive that the coming of the Messiah must fall; this generation, that has had such plenty of sensible and merciful signs given them in the cure of their sick? What an absurdity is it for them to desire a sign!" (2.) He refuses to answer their demand; Verily, I say unto you, there shall no sign, no such sign, be given to this generation. When God spoke to particular persons in a particular case, out of the road of his common dispensation, they were encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in general to all, as in the law and the gospel, sending each with their own evidence, it is presumption to prescribe other signs than what he has given. Shall any teach God knowledge? He denied them, and then left them, as men not fit to be talked with; if they will not be convinced, they shall not; leave them to their strong delusions.

II. How he warned his disciples against the leaven of the Pharisees and of Herod. Observe here,

1. What the caution was (v. 15); "Take heed, beware, lest ye partake of the leaven of the Pharisees, lest ye embrace the tradition of the elders, which they are so wedded to, lest ye be proud, and hypocritical, and ceremonious, like them." Matthew adds, and of the Sadducees; Mark adds, and of Herod: whence some gather, that Herod, and his courtiers were generally Sadducees, that is, deists, men of no religion. Others give this sense, The Pharisees demanded a sign from heaven; and Herod was long desirous to see some miracle wrought by Christ (Luke xxiii. 8); such as he should prescribe, so that the leaven of both was the same; they were unsatisfied with the signs they had, and would have others of their own devising; "Take heed of this leaven" (saith Christ), "be convinced by the miracles ye have seen, and covet not to see more."

2. How they misunderstood this caution. It seems, at their putting to sea this time, they had forgotten to take bread, and had not in their ship more than one loaf, v. 14. When therefore Christ bid them beware of the leaven of the Pharisees, they understood it as an intimation to them, not to apply themselves to any of the Pharisees for relief, when they came to the other side, for they had lately been offended at them for eating with unwashen hands. They reasoned among themselves, what should be the meaning of this caution, and concluded, "It is because we have no bread; he saith this, to reproach us for being so careless as to go to sea, and go among strangers, with but one loaf of bread; he doth, in effect, tell us, we must be brought to short allowance, and must eat our bread by weight." They reasoned it—dielogizonto, they disputed about it; one said, "It was owing to you;" and the other said, "It was owing to you, that we are so ill provided for this voyage." Thus distrust of God makes Christ's disciples quarrel among themselves.

3. The reproof Christ gave them for their uneasiness in this matter, as it argued a disbelief of his power to supply them, notwithstanding the abundant experience they had had of it. The reproof is given with some warmth, for he knew their hearts, and knew they needed to be thus soundly chidden; "Perceive ye not yet, neither understand, that which you have had so many demonstrations of? Have ye your hearts yet hardened, so as that nothing will make any impression upon them, or bring them to compliance with your Master's designs? Having eyes, see ye not that which is plain before your eyes? Having ears, hear ye not that which you have been so often told? How strangely stupid and senseless are ye! Do ye not remember that which was done but the other day, when I broke the five loaves among the five thousand, and soon after, the seven loaves among the four thousand? Do ye not remember how many baskets full ye took up of the fragments?" Yes, they did remember, and could tell that they took up twelve baskets full one time, and seven another; "Why then," said he, "how is it that ye do not understand? As if he that multiplied five loaves, and seven, could not multiply one." They seemed to suspect that the one was not matter enough to work upon, if he should have a mind to entertain his hearers a third time: and if that was their thought, it was indeed a very senseless one, as if it were not all alike to the Lord, to save by many or few, and as easy to make one loaf to feed five thousand as five. It was therefore proper to remind them, not only of the sufficiency, but of the overplus, of the former meals; and justly were they chidden for not understanding what Christ therein designed, and what they from thence might have learned. Note, (1.) The experiences we have had of God's goodness to us in the way of duty, greatly aggravate our distrust of him, which is therefore very provoking to the Lord Jesus. (2.) Our not understanding of the true intent and meaning of God's favours to us, is equivalent to our not remembering of them. (3.) We are therefore overwhelmed with present cares and distrusts, because we do not understand, and remember, what we have known and seen of the power and goodness of our Lord Jesus. It would be a great support to us, to consider the days of old, and we are wanting both to God and ourselves if we do not. (4.) When we thus forgot the works of God, and distrust him, we should chide ourselves severely for it, as Christ doth his disciples here; "Am I thus without understanding? How is it that my heart is thus hardened?"

A Blind Man Restored to Sight.

22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.

This cure is related only by this evangelist, and there is something singular in the circumstances.

I. Here is a blind man brought to Christ by his friends, with a desire that he would touch him, v. 22. Here appears the faith of those that brought him—they doubted not but that one touch of Christ's hand would recover him his sight; but the man himself showed not that earnestness for, or expectation of, a cure that other blind men did. If those that are spiritually blind, do not pray for themselves, yet let their friends and relations pray for them, that Christ would be pleased to touch them.

II. Here is Christ leading this blind man, v. 23. He did not bid his friends lead him, but (which bespeaks his wonderful condescension) he himself took him by the hand, and led him, to teach us to be as Job was, eyes to the blind, Job xxix. 15. Never had poor blind man such a Leader. He led him out of the town. Had he herein only designed privacy, he might have led him into a house, into an inner chamber, and have cured him there; but he intended hereby to upbraid Bethsaida with the mighty works that had in vain been done in her (Matt. xi. 21), and was telling her, in effect, she was unworthy to have any more done within her walls. Perhaps Christ took the blind man out of the town, that he might have a larger prospect in the open fields, to try his sight with, than he could have in the close streets.

III. Here is the cure of the blind man, by that blessed Oculist, who came into the world to preach the recovering of sight to the blind (Luke iv. 18), and to give what he preached. In this cure we may observe, 1. That Christ used a sign; he spat on his eyes (spat into them, so some), and put his hand upon him. He could have cured him, as he did others, with a word speaking, but thus he was pleased to assist his faith which was very weak, and to help him against his unbelief. And this spittle signified the eye-salve wherewith Christ anoints the eyes of those that are spiritually blind, Rev. iii. 18. 2. That the cure was wrought gradually, which was not usual in Christ's miracles. He asked him if he saw aught, v. 23. Let him tell what condition his sight was in, for the satisfaction of those about him. And he looked up; so far he recovered his sight, that he could open his eyes, and he said, I see men as trees walking; he could not distinguish men from trees, otherwise than he could discern them to move. He had some glimmerings of sight, and betwixt him and the sky could perceive a man erect like a tree, but could not discern the form thereof, Job iv. 16. But, 3. It was soon completed; Christ never doeth his work by the halves, nor leaves it till he can say, It is finished. He put his hands again upon his eyes, to disperse the remaining darkness, and then bade him look up again, and he saw every man clearly, v. 25. Now Christ took this way, (1.) Because he would not tie himself to a method, but would show with what liberty he acted in all he did. He did not cure by rote, as I may say, and in a road, but varied as he thought fit. Providence gains the same end in different ways, that men may attend its motions with an implicit faith. (2.) Because it should be to the patient according to his faith; and perhaps this man's faith was at first very weak, but afterward gathered strength, and accordingly his cure was. Not that Christ always went by this rule, but thus he would sometimes put a rebuke upon those who came to him, doubting. (3.) Thus Christ would show how, and in what method, those are healed by his grace, who by nature are spiritually blind; at first, their knowledge is confused, they see men as trees walking; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly, Prov. iv. 18. Let us enquire then, if we see aught of those things which faith is the substance and evidence of; and if through grace we see any thing of them, we may hope that we shall see yet more and more, for Jesus Christ will perfect for ever those that are sanctified.

IV. The directions Christ gave the man he had cured, not to tell it to any in the town of Bethsaida, nor so much as to go into the town, where probably there were some expecting him to come back, who had seen Christ lead him out of the town, but, having been eyewitnesses of so many miracles, had not so much as the curiosity to follow him: let not those be gratified with the sight of him when he was cured, who would not show so much respect to Christ as to go a step out of the town, to see this cure wrought. Christ doth not forbid him to tell it to others, but he must not tell it to any in the town. Slighting Christ's favours is forfeiting them; and Christ will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and now they are hid from her eyes. They will not see, and therefore shall not see.

Peter's Enlightened Testimony; Peter Rebuked.

27 And Jesus went out, and his disciples, into the towns of Cæsarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28 And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. 34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. 36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37 Or what shall a man give in exchange for his soul? 38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

We have read a great deal of the doctrine Christ preached, and the miracles he wrought, which were many, and strange, and well-attested, of various kinds, and wrought in several places, to the astonishment of the multitudes that were eye-witnesses of them. It is now time for us to pause a little, and to consider what these things mean; the wondrous works which Christ then forbade the publishing of, being recorded in these sacred writings, are thereby published to all the world, to us, to all ages; now what shall we think of them? Is the record of those things designed only for an amusement, or to furnish us with matter for discourse? No, certainly these things are written, that we may believe that Jesus is the Christ the Son of God (John xx. 31); and this discourse which Christ had with his disciples, will assist us in making the necessary reflections upon the miracles of Christ, and a right use of them. Three things we are here taught to infer from the miracles Christ wrought.

I. They prove that he is the true Messiah, the Son of God, and Saviour of the world: this the works he did witnessed concerning him; and this his disciples, who were the eye-witnesses of those works, here profess their belief of; which cannot but be a satisfaction to us in making the same inference from them.

1. Christ enquired of them what the sentiments of the people were concerning him; Who did men say that I am? v. 27. Note, Though it is a small thing for us to be judged of men, yet it may sometimes do us good to know what people say of us, not that we may seek our own glory, but that we may hear our faults. Christ asked them, not that he might be informed, but that they might observe it themselves, and inform one another.

2. The account they gave him, was such as plainly intimated the high opinion the people had of him. Though they came short of the truth, yet they were convinced by his miracles that he was an extraordinary person, sent from the invisible world with a divine commission. It is probable that they would have acknowledged him to be the Messiah, if they had not been possessed by their teachers with a notion that the Messiah must be a temporal Prince, appearing in external pomp and power, which the figure Christ made, would not comport with; yet (whatever the Pharisees said, whose copyhold was touched by the strictness and spirituality of his doctrine) none of the people said that he was a Deceiver, but some said that he was John Baptist, others Elias, others one of the prophets, v. 28. All agreed that he was one risen from the dead.

3. The account they gave him of their own sentiments concerning him, intimated their abundant satisfaction in him, and in their having left all to follow him, which now, after some time of trial, they see no reason to repent; But whom say ye that I am? To this they have an answer ready, Thou art the Christ, the Messiah often promised, and long expected, v. 29. To be a Christian indeed, is, sincerely to believe that Jesus is the Christ, and to act accordingly; and that he is so, plainly appears by his wondrous works. This they knew, and must shortly publish and maintain; but for the present they must keep it secret (v. 30), till the proof of it was completed, and they were completely qualified to maintain it, by the pouring out of the Holy Ghost; and then let all the house of Israel know assuredly that God has made this same Jesus, whom ye crucified, both Lord and Christ, Acts ii. 36.

II. These miracles of Christ take off the offence of the cross, and assure us that Christ was, in it, not conquered, but a Conqueror. Now that the disciples are convinced that Jesus is the Christ, they may bear to hear of his sufferings, which Christ now begins to give them notice of, v. 31.

1. Christ taught his disciples that he must suffer many things, Though they had got over the vulgar error of the Messiah's being a temporal Prince, so far as to believe their Master to be the Messiah, notwithstanding his present meanness, yet still they retained it, so far as to expect that he would shortly appear in outward pomp and grandeur, and restore the kingdom to Israel; and therefore, to rectify that mistake, Christ here gives them a prospect of the contrary, that he must be rejected of the elders, and the chief priests, and the scribes, who, they expected, should be brought to own and prefer him; that, instead of being crowned, he must be killed, he must be crucified, and after three days he must rise again to a heavenly life, and to be no more in this world. This he spoke openly (v. 32), parresia. He said it freely and plainly, and did not wrap it up in ambiguous expressions. The disciples might easily understand it, if they had not been very much under the power of prejudice: or, it intimates that he spoke it cheerfully and without any terror, and would have them to hear it so: he spoke that saying boldly, as one that not only knew he must suffer and die, but was resolved he would, and made it his own act and deed.

2. Peter opposed it; He took him, and began to rebuke him. Here Peter showed more love than discretion, a zeal for Christ and his safety, but not according to knowledge. He took him—proslabomenos auton. He took hold of him, as it were to stop and hinder him, took him in his arms, and embraced him (so some understand it); he fell on his neck, as impatient to hear that his dear Master should suffer such hard things; or he took him aside privately, and began to rebuke him. This was not the language of the least authority, but of the greatest affection, of that jealousy for the welfare of those we love, which is strong as death. Our Lord Jesus allowed his disciples to be free with him, but Peter here took too great a liberty.

3. Christ checked him for his opposition (v. 33); He turned about, as one offended, and looked on his disciples, to see if the rest of them were of the same mind, and concurred with Peter in this, that, if they did, they might take the reproof to themselves, which he was now about to give to Peter; and he said, Get thee behind me, Satan. Peter little thought to have had such a sharp rebuke for such a kind dissuasive, but perhaps expected as much commendation now for his love as he had lately for his faith. Note, Christ sees that amiss in what we say and do, which we ourselves are not aware of, and knows what manner of spirit we are of, when we ourselves do not. (1.) Peter spoke as one that did not rightly understand, nor had duly considered, the purposes and counsels of God. When he saw such proofs as he every day saw of the power of Christ, he might conclude that he could not be compelled to suffer; the most potent enemies could not overpower him whom diseases and deaths, whom winds and waves and devils themselves, were forced to obey and yield to: and when he saw so much of the wisdom of Christ every day, he might conclude that he would not choose to suffer but for some very great and glorious purposes; and therefore he ought not thus to have contradicted him, but to have acquiesced. He looked upon his death only as a martyrdom, like that of the prophets, which he thought might be prevented, if either he would take a little care not to provoke the chief priests, or to keep out of the way; but he knew not that the thing was necessary for the glory of God, the destruction of Satan, and the salvation of man, that the Captain of our salvation must be made perfect through sufferings, and so must bring many sons to glory. Note, The wisdom of man is perfect folly, when it pretends to give measures to the divine counsels. The cross of Christ, the great instance of God's power and wisdom, was to some a stumbling-block, and to others foolishness. (2.) Peter spoke as one that did not rightly understand, nor had duly considered, the nature of Christ's kingdom; he took it to be temporal and human, whereas it is spiritual and divine. Thou savourest not the things that are of God, but those that are of men; ou phroneis—thou mindest not; so the word is rendered, Rom. viii. 5. Peter seemed to mind more the things that relate to the lower world, and the life that now is, than those which relate to the upper world, and the life to come. Minding the things of men more than the things of God, our own credit, ease, and safety, more than the things of God, and his glory and kingdom, is a very great sin, and the root of much sin, and very common among Christ's disciples; and it will appear in suffering times, those times of temptation, when those in whom the things of men have the ascendant, are in danger of falling off. Non sapis—Thou art not wise (so it may be read) in the things of God, but in the things of men. It is important to consider what generation we appear wise in, Luke xvi. 8. It seems policy to shun trouble, but if with that we shun duty, it is fleshly wisdom (2 Cor. i. 12), and it will be folly in the end.

III. These miracles of Christ should engage us all to follow him, whatever it cost us, not only as they were confirmations of his mission, but as they were explications of his design, and the tendency of that grace which he came to bring; plainly intimating that by his Spirit he would do that for our blind, deaf, lame, leprous, diseased, possessed souls, which he did for the bodies of those many who in those distresses applied themselves to him. Frequent notice had been taken of the great flocking that there was to him for help in various cases: now this is written, that we may believe that he is the great Physician of souls, and may become his patients, and submit to his regimen; and here he tells us upon what terms we may be admitted; and he called all the people to him, to hear this, who modestly stood at some distance when he was in private conversation with his disciples. This is that which all are concerned to know, and consider, if they expect Christ should heal their souls.

1. They must not be indulgent of the ease of the body; for (v. 34), "Whosoever will come after me for spiritual cures, as these people do for bodily cures, let him deny himself, and live a life of self-denial, mortification, and contempt of the world; let him not pretend to be his own physician, but renounce all confidence in himself and his own righteousness and strength, and let him take up his cross, conforming himself to the pattern of a crucified Jesus, and accommodating himself to the will of God in all the afflictions he lies under; and thus let him continue to follow me;" as many of those did, whom Christ healed. Those that will be Christ's patients must attend on him, converse with him, receive instruction and reproof from him, as those did that followed him, and must resolve they will never forsake him.

2. They must not be solicitous, no, not for the life of the body, when they cannot keep it without quitting Christ, v. 35. Are we invited by the words and works of Christ to follow him? Let us sit down, and count the cost, whether we can prefer our advantages by Christ before life itself, whether we can bear to think of losing our life for Christ's sake and the gospel's. When the devil is drawing away disciples and servants after him, he conceals the worst of it, tells them only of the pleasure, but nothing of the peril, of his service; Ye shall not surely die; but what there is of trouble and danger in the service of Christ, he tells us of it before, tells us we shall suffer, perhaps we shall die, in the cause; and represents the discouragements not less, but greater, than commonly they prove, that it may appear he deals fairly with us, and is not afraid that we should know the worst; because the advantages of his service abundantly suffice to balance the discouragements, if we will but impartially set the one over against the other. In short,

(1.) We must not dread the loss of our lives, provided it be in the cause of Christ (v. 35); Whosoever will save his life, by declining Christ, and refusing to come to him, or by disowning and denying him after he has in profession come to Christ, he shall lose it, shall lose the comfort of his natural life, the root and fountain of his spiritual life, and all his hopes of eternal life; such a bad bargain will he make for himself. But whosoever shall lose his life, shall be truly willing to lose it, shall venture it, shall lay it down when he cannot keep it without denying Christ, he shall save it, he shall be an unspeakable gainer; for the loss of his life shall be made up to him in a better life. It is looked upon to be some kind of recompence to those who lose their lives in the service of their prince and country, to have their memories honoured and their families provided for; but what is that to the recompence which Christ makes in eternal life to all that die for him?

(2.) We must dread the loss of our souls, yea, though we should gain the whole world by it (v. 36, 37); For what shall it profit a man, if he should gain the whole world, and all the wealth, honour, and pleasure, in it, by denying Christ, and lose his own soul? "True it is," said Bishop Hooper, the night before he suffered martyrdom, "that life is sweet, and death is bitter, but eternal death is more bitter, and eternal life is more sweet." As the happiness of heaven with Christ, is enough to countervail the loss of life itself for Christ, so the gain of all the world in sin, is not sufficient to countervail the ruin of the soul by sin.

What that is that men do, to save their lives, and gain the world, he tells us (v. 38), and of what fatal consequence it will be to them; Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him shall the Son of man be ashamed. Something like this we had, Matt. x. 33. But it is here expressed more fully. Note, [1.] The disadvantage that the cause of Christ labours under this world, is, that it is to be owned and professed in an adulterous and sinful generation; such the generation of mankind is, gone a whoring from God, in the impure embraces of the world and the flesh, lying in wickedness; some ages, some places, are more especially adulterous and sinful, as that was in which Christ lived; in such a generation the cause of Christ is opposed and run down, and those that own it, are exposed to reproach and contempt, and every where ridiculed and spoken against. [2.] There are many, who, though they cannot but own that the cause of Christ is a righteous cause, are ashamed of it, because of the reproach that attends the professing of it; they are ashamed of their relation to Christ, and ashamed of the credit they cannot but give to his words; they cannot bear to be frowned upon and despised, and therefore throw off their profession, and go down the stream of a prevailing apostasy. [3.] There is a day coming, when the cause of Christ will appear as bright and illustrious as now it appears mean and contemptible; when the Son of man comes in the glory of his Father with his holy angels, as the true Shechinah, the brightness of his Father's glory, and the Lord of angels. [4.] Those that are ashamed of Christ in this world where he is despised, he will be ashamed of in that world where he is eternally adored. They shall not share with him in his glory then, that were not willing to share with him in his disgrace now.

CHAP. VIII.

Verse: 1. The multitude being very great.] YEt not so great as the five thousand before fed with fewer loaves, and more leavings: To teach us, that Gods blessing, and not the muchnesse of meat, feeds and satisfies.

Verse 2. I have compassion, &c.] See the Notes on Matthew 15. 32, 33, 34, &c.

Verse. 3. They will faint] Their sine [illegible: 1 word] will be loosened, as it useth [non-Latin text not transcribed]. to fare with men in fainting fits. Physitians sometimes let bloud usque ad deliquium animae: so doth God; as he did David often. See the Note on Matth 15. 32.

Verse 4. With bread] That is, with the coursest fare. [illegible: 1 word] opponit panem libis & placentis. Lib. 1. Ep. 10. Bread is used for homely provision.

Verse 5, 6, 7, &c.] See the Notes on Matth. 15. 34, 35, 36.

Verse 12. And he sighed deeply] His heart was straightned (as [non-Latin text not transcribed] the word signifies) and would have burst, but for a vent. Expletur lachrymis egeriturque dolor. Ezek. 9. 4. So those marked mourners sighed and cried for others, who were altogether insensible of their own miseries. So Habacuc trembled and quivered for the Chaldeans calamities, cap. 3. 16.

Verse 13. And he left them] See the Notes on Matthew 16. 1, 2.

Verse 15. Of the leaven of Herod] Of the Sadduces saith Matthew: to the which Sect some conceive that Herod had now joyned himself, the better to still the noise of his conscience, by making himself beleeve there was no judgement to come.

Verse 18. Do ye not remember?] All's loft that is not well laid up in this pot of Mannah, the sanctified memory, 1 Cor. 15. 2.

Verse 19, 20.] See the Note on Matth. 16. 10, 11, &c.

Verse 21. How is it that yee do not understand?] It is very ill taken when we improve not experiments. Of all things God can least abide to be forgotten.

Verse 23. He took the blind man by the hand] He could have delivered him to his friends, to lead him; but he did it himself, as holding it an honour, a pleasure, to do men in misery any office of curtesie. And led him out of the town] Either that the miracle he wrought might be the lesse noticed: or as holding the inhabitants unworthy to behold it. All Israel might see [illegible: 1 word] go towards the Rock of Rephidim, none but the Elders might see him strike it. Their unbeleif made them unworthy this priviledge: so might their unthankfulnesse the men of Bethsaida. Wo to thee [illegible: 1 word]. It is no small favour of God to make us witnesses of his great works.

Verse 25. He saw every man clearly] Procul & dilucidè, longè [non-Latin text not transcribed] [illegible: 1 word]. When we come to heaven we shall see as we are seen, who now see but as in a glasse obscurely, as old men do thorough Spectacles, 1 Cor. 13.

Verse 26. Neither go into the town] Christ would not vouchsafe such an ungratefull people the benefit of one more Preacher, though never so mean. This was a greater judgement upon them, then if he had turned some other way that arme of the sea that brought so much wealth into their town.

Verse 27, 28. See the Note on Matth. 16. 13.

Verse 29. Thou art the Christ] This was much in few. Here is not Thou art Peter, and upon this Rock, &c. Which if either Saint Mark or Saint Peter had esteemed (as Papists now do) the foundation of the Christian Church, it had not been here omitted (as Beza well observeth) sith it goes for currant among the Ancients, that Saint Mark wrote this Gospel at Saint Peters mouth.

Verse 31. And after three dayes] That is, within three dayes, or on the third day.

Verse 34. Whosoever will come after me] See the Notes on Mat. 10. 38. and Mat. 16. 24. Take up his Crosse] It is but a delicacy that men dream of toJoh. de Polemar. [illegible: 1 word]. in Concil. [illegible: 1 word]. ap. Binnium. divide Christ and his Crosse. Every Christian must be a Crucian, said Luther; and do somewhat more then those Monks that made themselves woodden Crosses, and carried them on their backs continually, making all the world laugh at them.

Verse 35. For whosoever will save his life] As that revolting [illegible: 1 word], Host to Philbert [illegible: 1 word] Martyr, slaine by his enemy upon a private quarrell. As those Angrognians that yeelded to the PapistsAct. & Mon. fol. 835. that came against them, and were more cruelly handled by them then their neighbours that continued constant in the truth. As Denton the Smith of Welle in Cambridgshire, that could not burnIbid. 873. for Christ, and was afterwards burned in his own house. As West Ibid. 1558. that was Chaplaine to Bishop Ridly, who refusing to dye in Christs cause with his Master, said Masse against his conscience, and sooneIbid. 1570. after pined away for sorrow. If I shrink from Gods truth (said Doctor Taylor Martyr) I am sure of another manner of death then had Judge Hales: who being drawn for fear of death, to doIbid. 1382. things against his conscience, did afterwards drowne himselfe.

Verse 36. For what shall it profit a man] And yet many do as Shimei that to seek his servants, lost himself. And as Jonas, that was content to be cast into the Sea, that the Ship with her lading might come safe to shore.

Verse 38. In this adulterous & sinfull, &c.] The worse the times are, the better we should be. Stars are most needed in a dark night. We may as well, saith Zuinglius, Adaram Jovis aut Veneris adorare, ac sub Antichristo fidem occultare. Antichrists limbs have their mark in their hand, which they may shew or hide at pleasure: but Christs members have their mark in their foreheads only. Davids parents and brethren came down to him, to the cave of Adullam though to their great danger, 1 Sam. 22. 1. Onesiphorus was not ashamed of Pauls chain at Rome, 2 Tit. 1. When he commeth in the glory] David going against Goliah took only his sling, and a few stones; but when against Nabal, he marched better appointed. So Christ came at first in a mean condition: but when he comes again to judgement, he shall march furiously, attended with troops of Saints and Angels.

See this passage explained in Mt 15:32-39.

In those days. While in the wilderness, where he had cured the deaf and dumb man.

Having nothing to eat. Having come unprovided, or having consumed what they had brought.

(m) "In those days" Mt 15:32

I have compassion. I pity their condition. I am disposed to relieve them.

(n) "compassion" Ps 145:8,15, Heb 5:2

Four thousand. Four thousand men, besides women and children. See Mt 15:38.

Dalmanutha. In Mt 15:39, it is said that he came into the coasts of Magdala. Mt 15:39.

(s) "straightway" Mt 15:39

See this passage explained in Mt 16:1-12.

Sighed deeply in his spirit. His soul, his heart, was deeply affected at their wickedness and hypocrisy. The word spirit, here, means human soul. He drew groans deeply from his breast.

No sign be given. That is, no such sign as they asked--to wit, a sign from heaven. He said a sign should be given, the same as was furnished by Jonas, Mt 16:1. But this was not what they asked, nor would it be given because they asked it.

Beware of the leaven of the Pharisees. See Mt 16:6. Of the Herodians--of Herod and his followers. Matthew, instead of "Herod," has "the Sadducees." It is not improbable that he cautioned them against them all. The Pharisees sought his life, and were exceedingly corrupt in their doctrine and practice; the Sadducees denied some of the essential doctrines of religion; and the Herodians, it is supposed, maintained the opinion that it was lawful for the Jews to acknowledge a foreign prince, and join equally with the Pharisees and Sadducees in opposing the claims of Jesus. Matthew has recorded his caution to avoid the Pharisees and Sadducees, and Mark has added, what Matthew had omitted, the caution likewise to beware of the Herodians. Thus the evangelists speak the same thing.

(u) "beware of the" Prov 19:27, Lk 12:1 (v) "leaven of the" Ex 12:20, Lev 2:11, 1Cor 5:6-8

To Bethsaida. Mt 11:21.

Besought him to touch him. That is, to heal him; for they believed that his touch would restore his sight.

(c) "to touch him" Isa 35:5,6, Mt 11:5

Led him out of the town. Why this was done the sacred writers have not told us. It might have been to avoid the collecting of a multitude, and thus to have escaped the designs of the Pharisees who were attempting to take his life, and chiefly on a charge of sedition, and of exciting the people. On this account Jesus chose to perform the miracle alone; thus showing, that while he did good he desired to do it in such a way as to avoid the appearance of evil, and to prevent, at the same time, ostentation, and the malice of his enemies.

Spit on his eyes. Why this was done is not known. It was evidently not intended to perform the cure by any natural effect of the spittle. It was to the man a sign, an evidence, that it was the power of Jesus. The eyes were probably closed. They were perhaps "gummed," or united together by a secretion that had become hard. To apply spittle to them-- to wet them would be a sign, a natural expression of removing the obstruction and opening them. The power was not in the spittle, but it attended the application of it.

Saw ought. Saw anything.

(d) "spit" Mk 7:33

I see men as trees, walking. I see men walking; but see them so indistinctly, that but for their motion I could not distinguish them from trees. I cannot distinctly see their shapes and features. Probably our Lord did not at once restore him fully to sight, that he might strengthen his faith. Seeing that Jesus had partially restored him, it was evidence that he could wholly, and it led him to exercise faith anew in him, and to feel more strikingly his dependence on him.

(e) "and said" Jud 9:36, Isa 29:18, 1Cor 13:11,12

Every man clearly. Could see their form and features. His sight was completely restored. Though our Lord did not by this, probably, intend to teach any lesson in regard to the way in which the mind of a sinner is enlightened, yet it affords a striking illustration of it. Sinners are by nature blind, 2Cor 4:4, 1Jn 2:11; Jn 9:39. The effect of religion, or of the influence of the Holy Spirit, is to open the eyes, to show the sinner his condition and his danger, and to lead him to look on him whom he has pierced. Yet at first he sees indistinctly. He does not soon learn to distinguish objects. When converted, he is in a new world. Light is shed on every object, and he sees the Scriptures, the Saviour, and the works of creation, the sun, and stars, and hills, and vales, in a new light. He sees the beauty of the plan of salvation, and wonders that he has not seen it before. Yet he sees at first indistinctly. It is only by repeated applications to the Source of Light that he sees all things clearly. At first, religion may appear full of mysteries. Doctrines and facts appear on every hand that he cannot fully comprehend. His mind is still perplexed, and he may doubt whether he has ever seen aught, or has been ever renewed. Yet let him not despair. Light, in due time, will be shed on these obscure and mysterious truths. Faithful and repeated application to the Father of Lights in prayer, and in searching the Scriptures, and in the ordinances of religion, will dissipate all these doubts, and he will see all things clearly, and the universe will appear to be filled with one broad flood of light.

(f) "saw every man" Prov 4:18, Isa 32:3, 1Pet 2:9

The town. The town of Bethsaida.

Nor tell it, etc. Lest it excite the jealousy of the Pharisees, and produce commotion and danger.

See this passage illustrated in Mt 16:13-28.

(f) "And Jesus" Mt 16:13, Lk 9:18

He spake that saying openly; With boldness or confidence, or without parables or figures; so that there could be no possibility, of misunderstanding him.

Ashamed of me. Ashamed to own attachment to me on account of my lowly appearance, and my poverty, contempt, and sufferings.

And of my words. My doctrines, my instructions.

This adulterous and sinful generation. This age given to wickedness, particularly to adultery.

In the glory of his Father. In the day of judgment. Mt 25:31. The meaning of this verse is, whosoever shall refuse, through pride or wickedness, to acknowledge and serve Christ here, shall be excluded from his kingdom hereafter. He was lowly, meek, and despised. Yet there was an inimitable beauty in his character even then. But he will come again in awful grandeur;--not as the babe of Bethlehem; not as the Man of Nazareth; but as the Son of God, in majesty and glory. They that would not acknowledge him here must be rejected by him there; they that would not serve him always, will never enjoy him; they that would cast him out and despise him, must be cast out by him, and consigned to eternal, hopeless sorrows.

(n) "Whosoever" Lk 12:9, 2Ti 1:8

[Why doth this generation seek after a sign?] Instead of a comment, take a story: "On that day, R. Eliezer answered to all the questions in the whole world, but they hearkened not to him. He said therefore to them, 'If the tradition be according to what I say, let this siliqua [a kind of tree] bear witness.' The siliqua was rooted up, and removed a hundred cubits from its place: there are some who say four hundred. They say to him, 'A proof is not to be fetched from a siliqua.' He saith to them again, 'If the tradition be with me, let the rivers of waters testify': the rivers of waters are turned backward. They say to him, 'A proof is not to be fetched from the rivers of waters.' He said to them again, 'If the tradition be with me, let the walls of the school testify': the walls bowed, as if they were falling. R. Josua chid them, saying, 'If there be a controversy between the disciples of the wise men about tradition, what is that to you?' Therefore the walls fell not in honour of R. Josua. Yet they stood not upright again in honour of R. Eliezer. He said to them, moreover, 'If the tradition be with me, let the heavens bear witness.' The Bath Kol went forth and said, 'Why do ye contend with R. Eliezer, with whom the tradition always is?' R. Jonah rose up upon his feet, and said, 'It is not in heaven' (Deut 30:12). What do these words, 'It is not in heaven,' mean? R. Jeremiah saith, When the law is given from mount Sinai, we do not care for the Bath Kol."

Shall we laugh at the fable, or shall we suspect some truth in the story? For my part, when I recollect with myself, how addicted to and skillful that nation was in art-magic; which is abundantly asserted not only by the Talmudists, but by the Holy Scriptures; I am ready to give some credit to this story, and many others of the same nature: namely, that the thing was really acted by the art and help of the devil by those ensign-bearers and captains of errors, the more to establish their honour and tradition.

Therefore, from the story, be it true or false, we observe these two things:--

I. How tenacious the Jews were of their traditions, and how unmovable in them even beyond the evidence of miracles. That Eliezer was of great fame among them, but he was a follower of Shammai. Hence he is called once and again the Shammean. When, therefore, he taught something against the school of Hillel, although he did miracles (as they themselves relate), they gave not credit to him, nay, they derided him. The same was their practice, the same was their mind, against the miracles of Christ. And to this may these words of our Saviour tend, "Why does this generation seek a sign?" a generation, which is not only altogether unworthy of miracles, but also which is sworn to retain their traditions and doctrines, although infinite miracles be done to the contrary.

II. You see how the last testimony of the miracles of this conjuror is fetched from heaven: "For the Bath Kol went forth," &c. Which the followers of Hillel nevertheless received not: and therein not justly indeed; when they feign such a voice to have come to themselves from heaven, as a definitive oracle for the authority of the school of Hillel, not to be gainsaid: concerning which the Talmudists speak very frequently, and very boastingly.

After the same manner they require a sign from heaven of our Saviour; not content with those infinite miracles that he had done, the healing of disease, the casting out devils, the multiplying of loaves, &c. They would also have somewhat from heaven, either after the example of Moses fetching manna from thence; or of Elias fetching down fire; or of Joshua staying the sun; or of Isaiah bringing it backwards.

This chapter begins with the relation of a famous miracle wrought by our Saviour; namely, his feeding of four thousand persons with seven loaves, and a few fishes.

And here we have observable, first, the tender care which Christ took of the bodies of men, to provide all necessaries for their support and comfort; he giveth us richly all things to enjoy. The great housekeeper of the world openeth his hands, and filleth all things living with plenteousness. How careful was our Saviour here that the bodies of poor creatures might not faint, nor be over weak and weary by the way! Therefore he would not dismiss them without refreshment.

Observe, 2. The original source and spring from whence this care that Christ had of the multitude did proceed and flow; namely from that sympathizing pity and tender compassion which the merciful heart of Christ did bear towards persons in distress and misery.

Learn hence, That the tender pity and compassion of Christ is not the spring and fountain of spiritual mercies only, but of temporal blessings also; I have compassion on the multitude who have nothing to eat.

Observe, 3. How the disciples, not seeing any outward, visible means for the people's support, conclude it impossible for so many to be satisfied with the little supply they had; namely, seven loaves and a few small fishes.

Learn thence, That a weak faith soon grows thoughtful, and sometimes distrustful at the sight of difficulties. Whence say the disciples, can these men be satisfied with bread? Not considering, that the power of God in blessing our food, is far above the means of food. It is as easy for him to sustain and nourish us with a little as with much; Man liveth not by bread, but by the blessing of God upon the bread he eats.

Observe, 4. That although Christ could have fed these four thousand without the loaves, yet he takes and makes use of them seeing they may be had.

Learn hence, That Christ did not neglect his own appointed ordinary means nor do anything in an extraordinary way, farther than was absolutely necessary. Christ was above means, and could work without them, and when they failed, did so; but when the means were at hand, he made use of them himself, to teach us never to expect that in a way of miracle, which may become at in a way of means.

Observe, 5. From our Lord's example, that religious custom of begging a blessing upon our food before we sit down to it, and of receiving the good creatures of God with thanksgiving. How unworthy is he of the crumbs that fall from his own table who with the swine looks not up unto, and takes no thankful notice of, the hand that feeds him?

Observe, 6. The certainty and greatness of the miracle: They did all eat and were filled. They did all eat, not a crust of bread, or bit of fish, but to satiety and fulness. All that were hungry did eat, and all that did eat were satisfied, and yet seven baskets remain; more is left than was at first set on. It is hard to say which was the greatest miracle, the miraculous eating, or miraculous leaving. If we consider what they ate, we may wonder that they left anything; if what they left, that they eat anything.

Observe lastly, Our Lord's command to gather up the fragments, Teaches us, That we make no waste of the good creatures of God. The fragments of fish-bones broken bread must be gathered up; the liberal housekeeper of the world will not allow the loss of his orts. Frugality is a commendable duty. God hath made us stewards, but not absolute lords of his blessings. We must be accountable to him for all the instances of his bounty received from him.

Observe here, 1. The unreasonable practice of the wicked Pharisees in asking a sign of Christ: that is, some new and extraordinary miracle to be wrought by him, to demonstrate him to be the true and promised Messias: but had not our Saviour shewed them signs enough already? What were all the miracles daily wrought before their eyes, but convincing signs of his divine power: But infidelity, mixed with obstinacy, is never satisfied.

Observe, 2. Our Saviour's carriage towards these obstinate Pharisees, who persisted in their unbelief; He sighed deeply in his spirit, and mourned for the hardness of their hearts.

Learn thence, That to grieve and mourn for the sins of others, to be affected with them, and deeply afflicted for them, is a gracious and Christ-like temper. It is not sufficient to make an outward shew of grieving for others sins, but we ought to lay them to heart, and to be inwardly afflicted for them. Jesus sighed deeply in his spirit.

Observe, 3. A sharp reproof given by our Saviour to them. At the same time that our Saviour did inwardly grieve for the Pharisees wickedness, he did openly reprove them for it. It is not sufficient that we mourn for the sins of others, but we must prudently reprove them, as occasion is offered, and our duty requireth.

Observe, 4. Ths sin which the Pharisees are reproved for; namely, for seeking after a sign: that is, before their eyes, to prove the divinity of his person.

Learn hence, That it is a sin for any to require new signs and miracles for the confirmation of that doctrine which has been already sufficiently confirmed by miracles; yea, an heinous sin, which deserveth a sharp reproof and censure.

Observe lastly, Our Saviour's peremptory denial of the Pharisees presumptuous request; There shall be no sign given to this generation: this is no such sign or miracle as they desire or would have; no sign or miracle shall be wrought at their motion and suit. Although after this, Christ of his own accord, and at his own pleasure, wrought many miracles before their eyes. Such as willfully harden themselves against the light of their own consciences, are righteously delivered up to hardness of heart, and final impenitency. These hypocritical Pharisees shut their eyes against the most convictive evidence; and they are given up to their own obstinacy; our Saviour left them, and departed.

Observe here, 1. How dull the disciples of Christ were under Christ's own teaching, and how apt to put a carnal sense upon his words. They apprehended he had spoken to them of the leaven of bread, what he intended of the leaven of the Pharisees doctrine.

Observe, 2. The rebuke our Saviour gives his disciples for not understanding the sense and signification of what he spake. Christ is much offended with his own people, when he discerns blindness and ignorance in them, after more than ordinary means of knowledge enjoyed by them: How is it that ye do not yet understand?

Observe, 3. The metaphor by which Christ sets forth the corrupt doctrines of the Pharisees and Herodians. He compares it to leaven; partly for its sourness, and partly for its diffusiveness. Now the leaven of Herod, or the Herodians, is supposed to be this: That because Herod was made king of the Jews, and lived at the time when the Messiah was expected, there were those that maintained the opinion that he was the promised Messiah; which opinion Christ compares to leaven, because as that diffuses itself into the whole mass or lump of bread with which it is mixed, so false doctrine was not only evil and corrupt in itself, but apt to spread its contagion farther and farther, to the infecting of others with it.

Learn thence, That error is as damnable as vice; and persons erroneous in judgment to be avoided, as well as those that are wicked in conversation; and he, that has a due care of his soul's salvation, will be as much afraid of erroneous principles, as he is of debauched practices.

Observe, 4. Our Saviour does not command his disciples to separate from communion with the Pharisees, and oblige them not to hear their doctrine but only beware of their errors; which they mixed with their doctrine. We may and ought to hold communion with a church, though erroneous in judgment, if not fundamentally erroneous. For separation from a church is not justifiable upon any other grounds than that which makes a separation between God and that church, which is either apostasy into gross idolatry, or in point of doctrine, into damnable heresy.

Observe, 5. The fault observed by our Saviour in his disciples, hardness of heart; Have ye your hearts yet hardened? There may be, and oft-times is, some degree of hardness of heart in sincere Christians; but this is not a total hardness; it is lamented and humbled for, not indulged and delighted in. As Christ is grieved for the hardness of heart in sincere Christians; but this is not a total hardness; it is lamented and humbled for, not indulged and delighted in. As Christ is grieved for the hardness of his people's hearts, so are they grieved also; it is both bitter and burdensome to them.

Here we have recorded a special miracle wrought by our Saviour at Bethsaida, in curing a blind man brought unto him.

Where observe, 1. What evident proof the Pharisees had of Christ's divine power and godhead: he had before caused the deaf to hear, the dumb to speak, and the lame to walk; now he makes the blind to see; yet did the Pharisees obstinately resist all means of their conviction, and continued in their opposition to truth, to their inevitable and unutterable condemnation.

Observe, 2. The wonderful humility, the great condescension of Jesus Christ towards this blind man; He took him by the hand, and led him, himself. A great evidence of his condescending humility, and of his goodness and mercy; shewing how ready and willing he was to help and heal him; see here a singular pattern of humility and condescending grace and mercy in our dear Redeemer, in that he vouchsafed with his own hands to take and lead a poor blind man through the streets of Bethsaida, in the sight of all the people. Let us learn of him, who was thus meek, and lovely in heart.

Observe, 3. Our Lord leads the blind man out of the town before he heals him, not in the town where all the people might take notice of it. Thereby teaching us to avoid all shews of ambition, all appearance of vain-glory; in what we do. Even as Christ sought not his own glory, but the glory of him that sent him.

Observe, 4. The manner of the cure wrought upon this blind man; it was gradual, and by degrees; not instantaneous, and at once: he had first a dark, dim, and obscure sight, afterwards a clear, and a perfect sight. Christ thereby, gave evidence of his absolute and omnipotent power, that he was not tied to any particular means, or manner, or order of working; but wrought his miracles variously, as he saw to be most fit for the glory of God, and the benefit of his people.

Observe lastly, The charge, given by our Saviour not to publish this miracle in the town of Bethsaida; a place where Christ had so often preached, and wrought so many miracles; but the inhabitants had obstinately and contemptuously undervalued and despised both his doctrine and miracles; therefore we read, Matt 11:21 that our Saviour denounced a woe against Bethsaida, assuring her, that it would be more tolerable for Tyre and Sidon than for her. The higher a people rise under the means, the lower they fall if they miscarry. Such a people as have been nearest to conversion, being not converted, shall have the greatest condemnation when they are judged.

These verses relate to us a conference which our Saviour had with his disciples, touching their own and others opinion of his person.

Where observe, 1. The place where Christ and his disciples did confer; it was in the way as they walked together. Teaching us our duty to take all occasions and opportunities for holy conference, to good discourse touching spiritual things, when in the house, when in the field, when travelling in the way, Then they that feared the Lord spake often one to another. Mal 3:16

Observe, 2. The conference itself: Whom do men say that I am? That is, What do the common people think and speak of me? Not as if Christ were ignorant what men said of him, or did vain-gloriously enquire after the opinion of the multitude concerning him; but with an intention more firmly to settle and establish his disciples in the belief of his being the true and promised Messias. The disciples tell him, That some said, He was John the Baptist, others Elias, others one of the prophets. It is no new thing, it seems, to find diversity of judgments and opinions concerning Christ, and the affairs of his kingdom. When our Saviour was amongst men, who daily conversed with him, yet was there then a great diversity of opinions concerning him.

Observe, 3. How St. Peter, as the mouth of all the apostles, and in their names make a full and oepn confession of Christ, acknowledging him to be the true and promised Messiah: Peter said, Thou art the Christ.

Whence note, That the veil of Christ's human nature did not keep the eye of his disciples faith from seeing him to be truly and really God.

2. That Jesus the sons of the virgin Mary, was the Christ, the true Messiah, or the person ordained by God to be the Mediator betwixt God and man: the Redeemer and Saviour of mankind: Thou art the Christ.

Observe, 4. The charge and special injunction given by our Saviour to tell no man of him: that is, not commonly and openly to declare that he was the Son of God and the true Messiah: because he was now in his state of humiliation, and the glory of his divinity was to be concealed till his resurrection. Christ had his own fit-times and proper seasons, in which he revealed the great mysteries of his kingdom to the world.

Observe, 5. The great wisdom of our Saviour in acquainting his disciples with the near approach of his death and passion; thereby to prevent that scandal and offence which otherwise they might have taken at his sufferings; the better to fit and prepare them to bear that great trial, and to correct the error which they had entertained touching an earthly kingdom of Christ: that the Messiah was to be a temporal prince.

Observe, 6. St. Peter's carriage towards Christ upon this occasion; He took him aside, and began to blame him for affirming that he must die. O how ready is flesh and blood to oppose all that tends to suffering! What need have we to be ortified against the temptations of our friends, as well as of our enemies! Satan sometimes makes use of good men as his instrument to do his work by, when they little suspect it. Little did Peter think, that Satan now set him on work to hinder the redemption of mankind, by dissuading Christ from dying.

Observe, 7. With what indignation Christ rejects Peter's admonition; Get thee behind, me Satan. Christ heard Satan speaking in Peter; it was Peter's tongue, but Satan tuned it, therefore Christ calls Peter by Satan's name. They that will do the devil's work, shall have the devil's name too. He that would hinder the redemption of mankind is Satan, an adversary to mankind.

From our Saviour's smart reproof given to Peter, we learn, That no respect to men's persons, or regard to their piety, must cause us, to flatter them in their sins, or move us to speak favourably of their sins. As well as our Saviour loved Peter he rebukes him severely.

O Lord! so intent was thy heart upon the great work of our redemption, that thou couldst not bear the least word that should obstruct thee in it, or divert thee from it.

Observe here, 1. How our blessed Saviour recommends his religion to everyone's election and choice, not attempting by force and violence to compel any person to the embracing of it. If any man will come after me: that is, if any man chooses and resolves to be a Christian.

Observe, 2. Our Saviour's terms propounded; namely, self-denial, gospel-suffering, and gospel-service.

1. Self-denial; Let him deny himself. By which we are not to understand, either the denying of our senses in matters of faith, or the renouncing of our reason in the matters of religion; but a willingness to part with all our earthly comforts, and temporal enjoyments, for the sake of Christ, when called thereunto.

2. Gospel-suffering; He must take up his cross. An allusion to the Roman custom, that the malefactor who was to be crucified, took his cross upon his shoulder, and carried it to the place of execution.

Where note, That not the making of the cross, but the patient bearing of it, when God has made it, and laid it upon our shoulders, is the duty enjoined. Let him take up his cross.

3. Gospel-service; Let him follow me, says Christ: that is, obey my commands, and imitate my example. He must set my life and doctrine continually before him, and be daily correcting and reforming his life by that rule and pattern.

Observe, 3. The reasons urged by our Saviour to induce men to a willingness to lay down their lives for the sake of Christ and his holy religion; He that will save his life, shall lose it; and he that is willing to lose his life for the gospel's sake, the same shall find it.

Intimating to us, 1. That the love of this temporal life is a great temptation to men to deny Christ, and to renounce his holy religion.

And, 2. That the surest way to attain eternal life, is cheerfully to lay down our temporal life, when the glory of Christ, and the honour of religion, requires it at our hand.

Our Saviour had shewn in the former verses the great danger of seeking to save our temporal life, by exposing to hazard our eternal life. This he confirms in the words before us by a double argument: the first drawn from the excellency of eternal life, or the life of the soul: the second from the irrecoverableness of this loss, or the impossibility of redeeming the loss of the soul by any way or means whatsoever. What shall a man give in exchange for his soul?

Learn, 1. That Almighty God has intrusted every one of us with a soul of inestimable worth and presciousness, capable of being saved or lost, and that to all eternity.

2. That the gain of the whole world is not comparable with the loss of one precious soul; the soul's loss is an inconceivable, irrecompensible, and irrecoverable loss.

That is, whosoever shall deny or disown me, either in my person, my gospel, or my members, for any fear or favour of man, he shall with shame be disowned and eternally rejected by me at the great day.

There are two passions that make persons disown Christ and religion in the duty of temptation; namely, fear and shame. Many good men have been overcome by the former, as St. Peter, and others; but we find not any good man in scripture guilty of the latter: namely, that denied Christ out of shame. This argues a rotten, unsound, and corrupt heart.

If any man thinks it beneath his honour and quality to own the opposed truths and despised members of Jesus Christ, he will think it much more beneath him, his honour and dignity, to own them at the great day.

Learn hence, That it is not sufficient that we own Christ by believing in him, but we must honour him with an outward professing of him also.

Secondly, That such as are ashamed of Christ's doctrine or members, are ashamed of Christ himself.

Thirdly, That such as either for fear dare not, or for shame will not, own the doctrine of Christ, or the members of Christ now, shall find Christ ashamed to own and confess them at the great day. Whosoever is ashamed of me, and of my words, in this adulterous and wicked generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels.