Matthew 8 commentary

This verse refers to the close of the foregoing sermon. Those to whom Christ has made himself known, desire to know more of him.

In these verses we have an account of Christ's cleansing a leper, who came and worshipped him, as one clothed with Divine power. This cleansing directs us, not only to apply to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply to him. When we cannot be sure of God's will, we may be sure of his wisdom and mercy. No guilt is so great, but there is that in Christ's blood which atones for it; no corruption so strong, but there is that in his grace which can subdue it. To be made clean we must commend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour. Those who by faith apply to Christ for mercy and grace, may be sure that he is freely willing to give them the mercy and grace they thus seek. And those afflictions are blessed that bring us to know Christ, and cause us to seek help and salvation from him. Let those who are cleansed from their spiritual leprosy, go to Christ's ministers and open their case, that they may advise, comfort, and pray for them.

This centurion was a heathen, a Roman soldier. Though he was a soldier, yet he was a godly man. No man's calling or place will be an excuse for unbelief and sin. See how he states his servant's case. We should concern ourselves for the souls of our children and servants, who are spiritually sick, who feel not spiritual evils, who know not that which is spiritually good; and we should bring them to Christ by faith and prayers. Observe his self-abasement. Humble souls are made more humble by Christ's gracious dealings with them. Observe his great faith. The more diffident we are of ourselves, the stronger will be our confidence in Christ. Herein the centurion owns him to have Divine power, and a full command of all the creatures and powers of nature, as a master over his servants. Such servants we all should be to God; we must go and come, according to the directions of his word and the disposals of his providence. But when the Son of man comes he finds little faith, therefore he finds little fruit. An outward profession may cause us to be called children of the kingdom; but if we rest in that, and have nothing else to show, we shall be cast out. The servant got a cure of his disease, and the master got the approval of his faith. What was said to him, is said to all, Believe, and ye shall receive; only believe. See the power of Christ, and the power of faith. The healing of our souls is at once the effect and evidence of our interest in the blood of Christ.

Peter had a wife, yet was an apostle of Christ, who showed that he approved of the married state, by being thus kind to Peter's wife's relations. The church of Rome, which forbids ministers to marry, goes contrary to that apostle upon whom they rest so much. He had his wife's mother with him in his family, which is an example to be kind to our relations. In spiritual healing, the Scripture speaks the word, the Spirit gives the touch, touches the heart, touches the hand. Those who recover from fevers, commonly are weak and feeble some time after; but to show that this cure was above the power of nature, the woman was at once so well as to go about the business of the house. The miracles which Jesus did being noised abroad, many thronged to him. He healed all that were sick, though the patient was ever so mean, and the case ever so bad. Many are the diseases and calamities to which we are liable in the body; and there is more, in those words of the gospel, that Jesus Christ bore our sicknesses and carried our sorrows, to support and comfort us under them, than in all the writings of the philosophers. Let us not grudge labour, trouble, or expense in doing good to others.

One of the scribes was too hasty in promising; he proffers himself to be a close follower of Christ. He seems to be very resolute. Many resolutions for religion are produced by sudden conviction, and taken up without due consideration; these come to nothing. When this scribe offered to follow Christ, one would think he should have been encouraged; one scribe might do more credit and service than twelve fishermen; but Christ saw his heart, and answered to its thoughts, and therein teaches all how to come to Christ. His resolve seems to have been from a worldly, covetous principle; but Christ had not a place to lay his head on, and if he follows him, he must not expect to fare better than he fared. We have reason to think this scribe went away. Another was too slow. Delay in doing is as bad on the one hand, as hastiness in resolving is on the other. He asked leave to attend his father to his grave, and then he would be at Christ's service. This seemed reasonable, yet it was not right. He had not true zeal for the work. Burying the dead, especially a dead father, is a good work, but it is not thy work at this time. If Christ requires our service, affection even for the nearest and dearest relatives, and for things otherwise our duty, must give way. An unwilling mind never wants an excuse. Jesus said to him, Follow me; and, no doubt, power went with this word to him as to others; he did follow Christ, and cleaved to him. The scribe said, I will follow thee; to this man Christ said, Follow me; comparing them together, it shows that we are brought to Christ by the force of his call to us, Ro 9:16.

It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in and pray to, who knows what it is to be on the water, and to be in storms there. Those who are passing with Christ over the ocean of this world, must expect storms. His human nature, like to ours in every thing but sin, was wearied, and he slept at this time to try the faith of his disciples. They, in their fear, came to their Master. Thus is it in a soul; when lusts and temptations are swelling and raging, and God is, as it were, asleep to it, this brings it to the brink of despair. Then it cries for a word from his mouth, Lord Jesus, keep not silence to me, or I am undone. Many that have true faith, are weak in it. Christ's disciples are apt to be disquieted with fears in a stormy day; to torment themselves that things are bad with them, and with dismal thoughts that they will be worse. Great storms of doubt and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption. They were astonished. They never saw a storm so turned at once into a perfect calm. He that can do this, can do any thing, which encourages confidence and comfort in him, in the most stormy day, within or without, Isa 26:4.

The devils have nothing to do with Christ as a Saviour; they neither have, nor hope for any benefit from him. Oh the depth of this mystery of Divine love; that fallen man has so much to do with Christ, when fallen angels have nothing to do with him! Heb 2:16. Surely here was torment, to be forced to own the excellence that is in Christ, and yet they had no part in him. The devils desire not to have any thing to do with Christ as a Ruler. See whose language those speak, who will have nothing to do with the gospel of Christ. But it is not true that the devils have nothing to do with Christ as a Judge; for they have, and they know it, and thus it is with all the children of men. Satan and his instruments can go no further than he permits; they must quit possession when he commands. They cannot break his hedge of protection about his people; they cannot enter even a swine without his leave. They had leave. God often, for wise and holy ends, permits the efforts of Satan's rage. Thus the devil hurries people to sin; hurries them to what they have resolved against, which they know will be shame and grief to them: miserable is the condition of those who are led captive by him at his will. There are a great many who prefer their swine before the Saviour, and so come short of Christ and salvation by him. They desire Christ to depart out of their hearts, and will not suffer his word to have place in them, because he and his word would destroy their brutish lusts, those swine which they give themselves up to feed. And justly will Christ forsake all that are weary of him; and say hereafter, Depart, ye cursed, to those who now say to the Almighty, Depart from us.

Matthew 8:1. And when he had come down from the mountain Matthew now returns to the course of the history. He had formerly said, that Christ went up into a mountain, (verse 1) then he threw, as it were, into one heap, many leading points of the doctrine of Christ; and now he adds that, about the time when he preached on the mountain, he healed a certain leper The same event is related by Mark and Luke, though they do not mention the time. It was a striking display of the divine power of Christ, that, by his word alone and a touch of his hand, he suddenly cleansed the man’s leprosy. Now, though leprosy was a different kind of disease from elephantiasis, “The burning ulceration, with which the great adversary of man afflicted the venerable patriarch Job, (2:7,) is generally understood to be the elephantiasis, or leprosy of the Arabians; and derives its name from its rendering the skin of the patient, like that of an elephant, scabrous and dark-colored, and furrowed all over with tubercles, loathsome alike to the individual and to spectators.”—(Horne’s Introduction, vol. iii. p. 328.) This quotation is made, because it seemed proper that a word of comparatively rare occurrence, which Calvin uses, should be defined, and its origin explained; and because that useful work, from which we have quoted, was at hand. Many of the most important topics embraced by the “Introduction to the Critical Study and Knowledge of the Holy Scriptures” have since been handled by writers of greater learning and research. Yet it would be ungrateful not to acknowledge that, at the time of its appearance, it supplied an important desideratum, that it probably led the way to other treatises, and that, as a popular and miscellaneous book of reference on Biblical literature, it is not yet superseded. — Ed. (ἐλεφαντίασις,) it is plain enough that it was difficult to cure. When it had continued long and become deeply seated, it rarely happened that any person recovered. Granting that physicians might, by their professional skill, have given some relief, it is manifest that there was nothing human about this miracle.

2. Approaching, worshipped What is the meaning of the verb προσκυνεῖν, which is rendered in the Latin version, adorare, to adore or worship, may be easily learned from this passage. For the exposition of it we may rely on the other two Evangelists, of whom Mark says, that he fell on his knees, and Luke, that he fell down on his face The outward gesture of kneeling was exhibited by the leper as a token of reverence. Now we know, that such marks of respect were in general use among the Jews, as the people of the East are more addicted to that kind of ceremonies. Many people accordingly think, that the leper did not intend to render to Christ divine worship, “De faire a Christ un honneur appartenant a Ia majeste divine;” — “to do to Christ an honor belonging to the divine majesty.” but gave him a respectful salutation as a distinguished prophet of God.

I enter into no dispute as to the feelings which moved the leper to pay reverence to Christ. But I look at what he attributed to him, that he was able to cleanse him, if he were willing By these words he declared, that he acknowledged a divine power in Christ: and when Christ replies, I am willing, he shows that he claimed more for himself than belongs to man. He who, by the mere expression of his will, restores health to men, must possess supreme authority. Whether the leper believed that Christ was the Son of God, or that he had received this power in the same manner as Moses and the other prophets, he entertains no doubt that he held in his hand, and in his power, the gift of healing. True, he speaks conditionally, if thou art willing, thou art able But this is not inconsistent with that certainty of faith, which God demands in our prayers: for men ought not to expect more than God promises. The leper had not learned by any inspired communication, or any promise of God, what Christ would do. It would have been improper in him, therefore, to go beyond these limits for though we sometimes read that certain persons prayed without any condition, we ought to believe that they were guided by special movements of the Spirit, “Qu'il y a eu en tels personnages des mouvemens singuliers, et inspirations particulieres du S. Esprit;” — “that there were in such persons singular movements, and peculiar inspirations of the Holy Spirit.” which must not be taken for a general rule. I am not even certain if we are at liberty to say, strictly speaking, that the leper offered a prayer. He only declares, that he is so fully convinced of the power of Christ, as to entertain no doubt that it is in his power to cure leprosy; and then presents himself to be healed, but uncertain as to the result, because he did not yet know the will of Christ. “Le vouloir de Christ sur sa requeste;” — “the will of Christ as to his request.”

3. Having stretched out his hand, he touched Under the Law, the touch of a leper was infectious; but as Christ possesses such purity as to repel all filth and defilement, he does not, by touching, either pollute himself with leprosy, or become a transgressor of the law. When he took upon him our flesh, he did not only deign to touch as with his hand, but was united to one and the same body with ourselves, that we might be flesh of his flesh, (Genesis 2:23.) Nor did he only stretch out his arm to us, but descended from heaven even to hell, and yet contracted no stain from it, but, retaining his innocence, took away all our impurities, and sprinkled us with his holiness. By his word alone he might have healed the leper; but he applied, at the same time, the touch of his hand, to express the feeling of compassion. Nor ought this to excite our wonder, since he chose to take upon him our flesh, that he might cleanse us from our sins. The stretching out of his hand was therefore an expression and token of infinite grace and goodness. What we indolently read, and coldly pass by, cannot be duly weighed without great astonishment. The Son of God was so far from disdaining to talk to a leper, that he even stretched out his hand to touch that uncleanness.

4. And Jesus saith to him, See that thou tell it not to any one Some persons, by way of excusing the leper, think that Christ did not seriously forbid him to publish the miracle, but rather gave him an additional excitement to do so. Others more justly consider the reason of the prohibition to have been, that the full “time was not yet come,” (John 7:6.) I do acknowledge, that to have suppressed this miracle would have been improper: but our Lord had a particular reason for wishing that the report of it should not be immediately spread, or, at least, not by the leper The leper was so far from deserving praise for the disorderly exhibition of his regard, that he ought, in my opinion, to be condemned for not obeying Christ’s injunction. If he wished to express his gratitude to him to whom he was indebted for his cure, no better method could have been found than obedience, which God prefers to all sacrifices, (1 Samuel 15:22,) and which is the origin and foundation of lawful worship. This example shows us, that those who allow themselves to be guided by inconsiderate zeal act improperly, because the more eager they are to please God, the greater progress do they make in rebellion to his commands.

Show thyself to the priest As the ceremonies of the law had not yet been repealed, Christ did not wish that they should be despised or neglected. Now, God had commanded in the law that, if any man had been cleansed from leprosy, he should present himself to the priest with a sacrifice of thanksgiving, (Leviticus 14:2.) The design “Le but de ce commandement;” — “the end of that commandment.” was, that the priest, by his decision, might attest the benefit received from God; and that the person who had been healed might give an expression of his gratitude. Christ, therefore, by sending the leper to the priest, proves that he had no other object in view than to display the glory of God. The showing to the priest was for the purpose of examination, and the offering was the expression of thanksgiving. He wishes that the priests should examine the man, to make the divine favor manifest and undoubted; and that the leper, on the other hand, should acknowledge that God had healed him. Meanwhile, as I have just mentioned, he commands them to observe the ceremonies prescribed by the law, till the time when it should be repealed.

The attempt of the Papists to produce this passage, as an authority for their own confession, Those who wish to make themselves acquainted with Calvin's views on the whole subject of what the Papists call auricular confession, will find them stated in the Institutions of the Christian Religion (B. III. c. iv. sec. 19.) — Ed is highly foolish. Leprosy, they allege, is put allegorically for sin; and the priests, who are consecrated by the Pope, are the judges of spiritual leprosy. “Doivent avoir le jugement et la cognoissance de la ladrerie spirituelle;” — “ought to have the judgment and discernment of spiritual leprosy.” Even granting that this authority was conferred on the priests under the law, for the purpose of informing the people, that all their cleanness, and the decision respecting it, depended on the priesthood, still this is impiously claimed for themselves by the Popish priests. All the honor that belonged to the ancient priests is now claimed by Christ alone as his own. He alone is appointed to be the judge of spiritual leprosy, and entitled to receive, from those who have been cured, the offering for their cleansing. Under the law, a sacrifice was employed as the seal of cleanness, because satisfaction made by the shedding of blood is the only way in which men are cleansed. To transfer to another that right, which God has declared to be the prerogative of his own Son, is a detestable sacrilege. When the ministers of the Gospel, by the command of Christ, declare to sinners that they are cleansed from their sins, this must not be tortured into the pretended jurisdiction, which the priests imagine, of pronouncing a decision about leprosy. “De discerner entre ladrerie et ladrerie;” — “of distinguishing between leprosy and leprosy.”

Matthew 8:5. And when Jesus had entered Those who think that Matthew and Luke give different narratives, are led into a mistake by a mere trifle. The only difference in the words is, that Matthew says that the centurion came to him, while Luke says that he sent some of the Jews to plead in his name. But there is no impropriety in Matthew saying, that the centurion did what was done in his name and at his request. There is such a perfect agreement between the two Evangelists in all the circumstances, that it is absurd to make two miracles instead of one.

The band of soldiers, which the centurion had under his command, was stationed, I have no doubt, in the town of Capernaum, in the same manner as garrisons were usually appointed for the protection of the towns. Though he perceived the morals of the people to be very vicious and depraved, (for we know that Capernaum, being on the seacoast, must have been more dissolute “Plus pleines de dissolutions et de desbauches;” — “more full of dissoluteness and debauchery.” than other towns,) yet this did not prevent him from condemning the superstitions of his country, and acquiring a taste for true and sincere piety. He had not built a synagogue for the Jews without exposing himself to some hatred and to some risk: and the only reason why he loved that nation was, that he had embraced the worship of one God. Before Christ healed his servant, he had been healed by the Lord.

This was itself a miracle. One who belonged to the military profession, and who had crossed the sea with a band of soldiers, for the purpose of accustoming the Jews to endure the yoke of Roman tyranny, submits willingly, and yields obedience to the God of Israel. Luke says that this servant was very dear to him; and thus anticipates a doubt which might have arisen in the mind of the reader: for we know that slaves “Qu'on ne tenoit pas si grande conte de serfs;” — “that they did not set so great value on slaves.” were not held in such estimation, as to make their masters so solicitous about their life, unless by extraordinary industry, or fidelity, or some other virtue, they had secured their favor. By this statement Luke means, that this was not a low or ordinary slave, but a faithful servant, distinguished by many excellencies, and very highly esteemed by his master; and that this was the reason why he was so anxious about his life, and recommended him so earnestly. From both Evangelists it is evident that it was a sudden palsy, which, from the first attack, took away all hope of life: for slow palsies are not attended by severe pain. Matthew says, that he was grievously tormented, and Luke, that he was near death Both descriptions — pain or agony, and extreme danger — serve to enhance the glory of the miracle: and for this reason I am the more unwilling to hazard any absolute assertion as to the nature of the disease.

Matthew 8:8. Lord, I do not deserve that thou shouldest come under my roof Matthew’s narrative is more concise, and represents the man as saying this; while Luke explains more fully, that this was a message sent by his friends: but the meaning of both is the same. There are two leading points in this discourse. The centurion, sparing Christ by way of honoring him, requests that Christ will not trouble himself, because he reckons himself unworthy to receive a visit from him. The next point is, that he ascribes to Christ such power as to believe, that by the mere expression of his will, and by a word, his servant may recover and live. There was astonishing humility in exalting so highly above himself a man who belonged to a conquered and enslaved nation. It is possible, too, that he had become accustomed to the haughty pretensions of the Jews, and, being a modest man, did not take it ill to be reckoned a heathen, and therefore feared that he would dishonor a Prophet of God, if he pressed him to enter the house of a polluted Gentile. However that may be, it is certain that he speaks sincerely, and entertains such reverence for Christ, that he does not venture to invite him to his house, nay, as is afterwards stated by Luke, he reckoned himself unworthy to converse with him. “Il ne s'est pas estime digne d'aller parler a Christ;” — “he did not think himself worthy to go and talk to Christ.”

But it may be asked, what moved him to speak of Christ in such lofty terms? The difficulty is even increased by what immediately follows, only say the word, and my servant will be healed, or, as Luke has it, say in a word: for if he had not acknowledged Christ to be the Son of God, to transfer the glory of God to a man would have been superstition. It is difficult to believe, on the other hand, that he was properly informed about Christ’s divinity, of which almost all were at that time ignorant. Yet Christ finds no fault with his words, “Toutefois Christ ne prend pas ces paroles comme dites de l'aventure et sans intelligence.” — “Yet Christ does not take these words as spoken at random and without understanding.” but declares that they proceeded from faith: and this reason has forced many expositors to conclude, that the centurion bestows on Christ the title of the true and only God. I rather think that the good man, having been informed about the uncommon and truly divine works of Christ, simply acknowledged in him the power of God. Something, too, he had undoubtedly heard about the promised Redeemer. Though he does not distinctly understand that Christ is God manifested in the flesh, (1 Timothy 3:16,) yet he is convinced that the power of God is manifested in him, and that he has received a commission to display the presence of God by miracles. He is not therefore chargeable with superstition, as if he had ascribed to a man what is the prerogative of God: but, looking at the commission which God had given to Christ, he believes that by a word alone he can heal his servant.

Is it objected, that nothing belongs more peculiarly to God than to accomplish by a word whatever he pleases, and that this supreme authority cannot without sacrilege be yielded to a mortal man? The reply is again easy. Though the centurion did not enter into those nice distinctions, he ascribed this power to the word, not of a mortal man, but of God, whose minister he fully believed Christ to be: on that point he entertained no doubt. The grace of healing having been committed to Christ, “Pource que Christ avoit receu la vertu de donner gairison;”— “because Christ had received the power of giving healing.” he acknowledges that this is a heavenly power, and does not look upon it as inseparable from the bodily presence, but is satisfied with the word, from which he believes such a power to proceed.

Matthew 8:9. For I am a man subject to the power of another This comparison does not imply equality between the two cases, but is taken from the less to the greater. He forms a higher conception of the divine power, which is manifested in Christ, than of the authority which was possessed by himself over servants and soldiers.

10. Jesus wondered. Wonder cannot apply to God, for it arises out of what is new and unexpected: but it might exist in Christ, for he had clothed himself with our flesh, and with human affections. Not even in Israel have I found so great faith This is not spoken absolutely, but in a particular point of view. For, if we consider all the properties of faith, we must conclude that the faith of Mary was greater, in believing that she would be with child by the Holy Ghost, and would bring forth the only-begotten Son of God, and in acknowledging the son whom she had borne to be her God, and the Creator of the whole world, and her only Redeemer.

But there were chiefly two reasons why Christ preferred the faith of a Gentile to the faith of all the Jews. One was, that a slight and inconsiderable acquaintance with doctrine yielded so sudden and abundant fruit. It was no small matter to declare, in such lofty terms, the power of God, of which a few rays only were yet visible in Christ. Another reason was, that while the Jews were excessively eager to obtain outward signs, this Gentile asks no visible sign, but openly declares that he wants nothing more than the bare word. Christ was going to him: not that it was necessary, but to try his faith; and he applauds his faith chiefly on the ground of his resting satisfied with the bare word. What would another have done, and he too one of the Apostles? Come, Lord, see and touch. This man asks no bodily approach or touch, but believes the word to possess such efficacy as fully to expect from it that his servant will be cured.

Now, he ascribes this honor to the word, not of a man, but of God: for he is convinced that Christ is not an ordinary man, but a prophet sent by God. And hence may be drawn a general rule. Though it was the will of God that our salvation should be accomplished in the flesh of Christ, and though he seals it daily by the sacraments, yet the certainty of it must be obtained from the word. Unless we yield such authority to the word, as to believe that, as soon as God has spoken by his ministers, our sins are undoubtedly forgiven, and we are restored to life, all confidence of salvation is overthrown.

11. Many will come from the east and west In the person of the servant, Christ gave to the Gentiles a taste and a kind of first-fruits of his grace. He now shows, that the master is an example of the future calling of the Gentiles, and of the spread of faith throughout the whole world: for he says that they will come, not only from the neighboring countries, but from the farthest bounds of the world. Though this had been clearly foretold by many passages of the prophets, it appeared at first strange and incredible to the Jews, who imagined that God was confined to the family of Abraham. It was not without astonishment that they heard, that those who were at that time strangers, would be citizens and heirs of the kingdom of God: and not only so, but that the covenant of salvation would be immediately proclaimed, that the whole world might be united in one body of the Church. He declares, that the Gentiles, who shall come to the faith, will be partakers of the same salvation with Abraham, Isaac, and Jacob Hence we draw the certain conclusion, that the same promise, which has been held out to us in Christ, was formerly given to the fathers; for we would not have had an inheritance in common with them, if the faith, by which it is obtained, had not been the same. The word ἀνακλιθήσονται, shall recline, contains an allusion to a banquet: but as we know, that the heavenly life does not require meat and drink, this phrase has the same meaning as if he had said, they shall enjoy the same life

12. But the children of the kingdom Why does he call those persons children of the kingdom, who were nothing less than children of Abraham? for those who are aliens from the faith have no right to be considered a part of God’s flock. I answer: Though they did not actually belong to the Church of God, yet, as they occupied a place in the Church, he allows them this designation. Besides, it ought to be observed that, so long as the covenant of God remained in the family of Abraham, there was such force in it, that the inheritance of the heavenly kingdom belonged peculiarly to them. With respect to God himself, at least, they were holy branches from a holy root, (Romans 11:16) and the rejection of them, which afterwards followed, shows plainly enough, that they belonged, at that time, to the family of God. Secondly, it ought to be observed, that Christ does not now speak of individuals, but of the whole nation. This was still harder to endure than the calling of the Gentiles. That the Gentiles should be admitted, by a free adoption, into the same body with the posterity of Abraham, could scarcely be endured: but that the Jews themselves should be driven out, to make way for their being succeeded by the Gentiles, appeared to them altogether monstrous. Yet Christ declares that both will happen: that God will admit strangers into the bosom of Abraham, and that he will exclude the children There is an implied contrast in the phrase, the darkness that is without It means that out of the kingdom of God, which is the kingdom of light, nothing but darkness reigns. By darkness Scripture points out that dreadful anguish, which can neither be expressed nor conceived in this life. “Laquelle la bouche de l'homme ne sauroit exprimer, ni ses sens comprendre en ce monde;” — “which the mouth of man cannot express, nor his senses comprehend, in this world.”

13. Go away, and as thou believest, so may it be to thee Hence it is evident how graciously Christ pours out his grace, when he finds the vessel of faith open. Though he addresses these words to the centurion, there can be no doubt that, in his person, he invites us all to strong hope. Hence we are also taught the reason why God is, for the most part, so limited in his communications to us: it is because our unbelief does not permit him to be liberal. If we open up the entrance to him by faith, he will listen to our wishes and prayers.

LUKE 7:11-17

Luke 7:11-17

11. And it happened, when he departed, that he went into a city, which was called Nain, and many of his disciples, and a great multitude, went along with him. 12. And as he was approaching to the gate of the city, there was carried out a dead man, the only son of his mother, and she was a widow: and a great multitude from the city was with her. 13. And when the Lord saw her, he was moved with compassion towards her, and said to her, Weep not. 14. And approaching he touched the coffin, (and they who were carrying it stood still,) and said, Young man, I say to thee, Arise. 15. And he who was dead sat up, and began to speak, and he gave him to his mother. 16. And fear seized all, and they glorified God, saying, A great Prophet hath risen up among us, and God hath visited his people. 17. And this report concerning him was spread throughout all Judea, and all the neighboring country.

Matthew 8:17. That it might be fulfilled which was spoken by Isaiah the prophet. This prediction has the appearance of being inappropriate, and even of being tortured into a meaning which it does not bear: for Isaiah does not there speak of miracles, but of the death of Christ, — and not of temporal benefits, but of spiritual and eternal grace. Now, what is undoubtedly spoken about the impurities of the soul, Matthew applies to bodily diseases. The solution is not difficult, if the reader will only observe, that the Evangelist states not merely the benefit conferred by Christ on those sick persons, but the purpose for which he healed their diseases. They experienced in their bodies the grace of Christ, but we must look at the design: for it would be idle to confine our view to a transitory advantage, as if the Son of God were a physician of bodies. What then? He gave sight to the blind, in order to show that he is “the light of the world,” (John 8:12.) He restored life to the dead, to prove that he is “the resurrection and the life,” (John 11:25.) Similar observations might be made as to those who were lame, or had palsy. Following out this analogy, let us connect those benefits, which Christ bestowed on men in the flesh, with the design which is stated to us by Matthew, that he was sent by the Father, to relieve us from all evils and miseries.

Matthew 8:18 And when Jesus had seen great multitudes about him. Matthew, I have no doubt, touches briefly what the others explain in a more ample and copious narrative. The other two state a circumstance, which is not noticed by Matthew that Christ withdrew privately, for the sake of retirement, into a desert place, before it was daylight. Mark afterwards says, that Peter informed him, all seek, thee; and Luke says, that multitudes came to that place. Again, Matthew says, that he passed over to the other side, while the other two say, that he passed through all Galilee, to preach in every place. But the other side, or, the farther bank, (τὸ πέραν,) does not, I think, denote what was strictly the opposite side, but refers to that curvature of the lake, which was below Capernaum. In this way, he crossed over to another part of the lake, and yet did not go out of Galilee.

Matthew 8:19. And a scribe approaching. Two men are here presented to us by Matthew, and three by Luke, all of whom were prepared to become disciples of Christ, but who, having been prevented by a diversity of vices from following the right course, receive a corresponding variety of replies. It might at first sight appear strange, that Christ sends back, and does not admit into his family, one who offers to follow him immediately and without delay: while he detains another along with him who, by asking leave for a time, showed himself to be slower and less willing. But there are the best reasons for both. Whence arose the great readiness of the scribe to prepare himself immediately to accompany Christ, but from his not having at all considered the hard and wretched condition of his followers? We must bear in mind that he was a scribe, who had been accustomed to a quiet and easy life, had enjoyed honor, and was ill-fitted to endure reproaches, poverty, persecutions, and the cross. He wishes indeed to follow Christ, but dreams of an easy and agreeable life, and of dwellings filled with every convenience; whereas the disciples of Christ must walk among thorns, and march to the cross amidst uninterrupted afflictions. The more eager he is, the less he is prepared. He seems as if he wished to fight in the shade and at ease, neither annoyed by sweat nor by dust, and beyond the reach of the weapons of war. There is no reason to wonder that Christ rejects such persons: for, as they rush on without consideration, they are distressed by the first uneasiness of any kind that occurs, lose courage at the first attack, give way, and basely desert their post. Besides, this scribe might have sought a place in the family of Christ, in order to live at his table without expense, and to feed luxuriously without toil. Let us therefore look upon ourselves as warned, in his person, not to boast lightly and at ease, that we will be the disciples of Christ, while we are taking no thought of the cross, or of afflictions; but, on the contrary, to consider early what sort of condition awaits us. The first lesson which he gives us, on entering his school, is to deny ourselves, and take up his cross, (Matthew 16:24.)

20. Foxes have holes. The Son of God describes by these words what was his condition while he lived on the earth, but, at the same time, informs his disciples what sort of life they must be prepared to expect. And yet it is strange that Christ should say, that he had not a foot of earth on which he could lay his head, while there were many godly and benevolent persons, who would willingly receive him into their houses. But this was spoken, it ought to be observed, as a warning to the scribe, not to expect an abundant and rich hire, as if he had a wealthy master, while the master himself receives a precarious subsistence in borrowed houses.

21. Lord, permit me to go first and bury my father. We have said, that the scribe was rejected by Christ as a follower, because he made his offer without consideration, and imagined that he would enjoy an easy life. The person whom Christ retains had an opposite fault. He was prevented from immediately obeying the call of Christ by the weakness of thinking it a hardship to leave his father. It is probable that his father was in extreme old age: for the mode of expression, Permit me to bury, implies that he had but a short time to live. Luke says that Christ ordered him to follow; while Matthew says that he was one of his disciples But he does not refuse the calling: he only asks leave for a time to discharge a duty which he owes to his father. “Jusque a ce qu'il se soit acquitte envers son pere du devoir que nature commande;” — “until he has discharged that duty to his father which nature requires.” The excuse bears that he looked upon himself as at liberty till his father’s death. From Christ’s reply we learn, that children should discharge their duty to their parents in such a manner that, whenever God calls them to another employment, they should lay this aside, and assign the first place to the command of God. Whatever duties we owe to men must give way, when God enjoins upon us what is immediately due to himself. All ought to consider what God requires from them as individuals, and what is demanded by their particular calling, that earthly parents may not prevent the claims of the highest and only Father of all from remaining entire.

22. Allow the dead to bury their dead. By these words Christ does not condemn burial: for it would have been shameful and cruel to throw away the bodies of the dead unburied, and we know that the custom of burying originated in a divine command, and was practiced by the saints, in order to strengthen the hope of the last resurrection. He intended only to show, that what ever withdraws us from the right course, or retards us in it, deserves no other name than death Those only live, he tells us, who devote all their thoughts, and every part of their life, to obedience to God; while those who do not rise above the world, — who devote themselves to pleasing men, and forget God, — are like dead men, who are idly and uselessly employed in taking care of the dead.

As we shall soon meet again with the mention of a lake, where it is said (Matthew 8:33) that the swine were carried into it with violence, it is not universally agreed whether one and the same lake is mentioned in both places. The waters of Gennesareth, all admit, “C'est un poinct bien resolu entre tous ceux qui ont escrit;” — “it is a point well agreed among all who have written.” were pleasant and healthful to drink: but the Gadarene lake, Strabo tells us, was so unwholesome and pestilential, that the cattle which drank of it often lost their hair and their hoofs. There is therefore no doubt that there were two separate lakes, and that they were at a considerable distance from each other. There is as little doubt that the lake mentioned here was the lake of Gennesareth; and that Christ, having crossed it, came to the Gadarenes, whom Matthew calls Geresenes, (8:28.)

Those who infer, from the diversity of the names, that the narratives are different, through a desire to be thought very acute, fall under the charge of gross ignorance: for the country of the Gergesenes was also called Gadarene, from a celebrated city, Gadara. In the age of Jerome, the name was changed; and, therefore, in accordance with the prevailing custom, he calls them Geraseaes That it was the Gadarene lake into which the swine were thrown down by the devils, I have no hesitation in admitting: but when Christ says, let us cross to the other side, I cannot explain the reference as made to any other lake than that of Gennesareth.

It remains that we now inquire as to the time, which cannot be learned either from Matthew or from Luke. Mark alone mentions that it was the evening of that day on which Christ discoursed about the preaching of the gospel under the parable of the sower. Hence it is evident, that they did not attend to the order of time; and, indeed, this is expressly stated by Luke, when he says that it happened on a certain day: for these words show that he gives himself little concern as to the question which of the events was earlier or later.

Matthew 8:23. And when he had entered into a ship Mark says that other little ships crossed along with him: but that Christ entered into his own ship with his disciples Luke too quotes his words: Matthew is more concise. They agree, however, as to the leading fact, that Christ laid himself down to rest, and that, while he was asleep, a tempest suddenly arose. First, it is certain that the storm which agitated the lake was not accidental: for how would God have permitted his Son to be driven about at random by the violence of the waves? But on this occasion he intended to make known to the apostles how weak and inconsiderable their faith still was. Though Christ’s sleep was natural, yet it served the additional purpose of making the disciples better acquainted with their weakness. I will not say, as many do, that Christ pretended sleep, in order to try them. On the contrary, I think that he was asleep in such a manner as the condition and necessity of human nature required.

And yet his divinity watched over him, so that the apostles had no reason to fear that consolation would not be immediately provided, or that assistance would not be obtained from heaven. Let us therefore conclude, that all this was arranged by the secret providence of God, — that Christ was asleep, that a violent tempest arose, and that the waves covered the ship, which was in imminent danger of perishing. And let us learn hence that, whenever any adverse occurrence takes place, the Lord tries our faith. If the distresses grow to such a height as almost to overwhelm us, let us believe that God does it with the same design of exercising our patience, or of bringing to light in this way our hidden weakness; as we see that, when the apostles were covered by the billows, “Quand les Apostres se sont trouvez assaillis et quasi couvers des riots du lac;” — “when the Apostles found themselves assaulted, and, as it were, covered by the waves of the lake.” their weakness, which formerly lay concealed, was discovered.

25. Lord, save us A pious prayer “Une priere bonne et sainte;” — “a good and holy prayer. , one would think: for what else had they to do when they were lost than to implore safety from Christ? But as Christ charges them with unbelief, we must inquire in what respect they sinned. Certainly, I have no doubt that they attached too much importance to the bodily presence of their Master: for, according to Mark, they do not merely pray, but expostulate with him, Master, hast thou no care that we perish? Luke describes also confusion and trembling: Master, Master, we perish They ought to have believed that the Divinity of Christ was not oppressed by carnal sleep, and to his Divinity they ought to have had recourse. But they do nothing till they are urged by extreme danger; and then they are overwhelmed with such unreasonable fear that they do not think they will be safe “En sorte qu'il ne leur semble oint qu'il y ait moyen de les sauver, sinon que Christ s’eveeile; — so that they think there will be no way of saving them till Christ is awakened.” till Christ is awakened. This is the reason why he accuses them of unbelief for their entreaty that he would assist them was rather a proof of their faith, if, in confident reliance on his divine power, they had calmly, and without so much alarm, expected the assistance which they asked.

And here we obtain an answer to a question which might be put, and which arises out of his reproof. Is every kind of fear sinful and contrary to faith? First, he does not blame them simply because they fear, but because they are timid Mark adds the word οὕτω — Why are you so timid? and by this term indicates that their alarm goes beyond proper bounds. Besides, he contrasts faith with their fear, and thus shows that he is speaking about immoderate dread, the tendency of which is not to exercise their faith, but to banish it from their minds. It is not every kind of fear that is opposed to faith. This is evident from the consideration that, if we fear nothing, an indolent and carnal security steals upon us; and thus faith languishes, the desire to pray becomes sluggish, and the remembrance of God is at length extinguished “Et finalemeat la souvenance que chacun doit avoir de Dieu vient a s'esteindre;” — and, finally, that remembrance of God which every one ought to have, comes to be extinguished.” Besides, those who are not affected by a sense of calamities, so as to fear, are rather insensible than firm.

Thus we see that fear, which awakens faith, is not in itself faulty till it go beyond bounds. “Jusque ace qu'ellc passe mesurc, ct soit excessive;” — “till it go beyond bounds, and become excessive.” Its excess lies in disturbing or weakening the composure of faith, which ought to rest on the word of God. But as it never happens that believers exercise such restraint on themselves as to keep their faith from being injured, their fear is almost always attended by sin. Yet we ought to be aware that it is not every kind of fear which indicates a want of faith, but only that dread which disturbs the peace of the conscience in such a manner that it does not rest on the promise of God.

26. He rebuked the winds Mark relates also the words of Christ, by which, addressing the sea, he enjoins silence, (σιώπα,) that is, stillness not that the lake had any perception, but to show that the power of his voice reached the elements, which were devoid of feeling. And not only the sea and the winds, which are without feeling, but wicked men also, with all their obstinacy, obey the commands of God. For when God is pleased to allay the tumults of war, he does not always soften the fierce minds of men, and mould them to obedience, but even while their rage continues, makes the arms to drop from their hands: And thus is fulfilled that declaration,

He maketh wars to cease to the ends of the earth; he breaketh the bow, and cutteth the spear in pieces, and burneth the chariots in the fire, (Psalm 46:10.)

27. But the men wondered Mark and Luke appear to say this in reference to the apostles; for, after having stated that Christ reproved them, they add that they cried out with fear, Who is this? It applies, however, more properly to others, who had not yet known Christ. Whether we take the one or the other of these views, the result of the miracle appears in the display of the glory of Christ. If any one shall suppose that it is the apostles who speak, the meaning of the words will be, that his divine power was sufficiently proved by the fact that the wind and the sea obey him But as it is more probable that these words were spoken by others, the Evangelists show that the miracle made such an impression on their minds, as to produce a certain reverence for Christ which prepared them for believing on him.

MATTHEW 8:28-34; MARK 5:1-20; LUKE 8:26-39

Matthew 8:28-34

Mark 5:1-20

Luke 8:26-39

28. And when he had come to the opposite bank, “Et quarid il fur passd outre, ou a l'autre rive, cornme au verset 18;” — “and when he had passed beyond, or to the other bank, as at v.18.” into the country of the Gergesenes, two demoniacs, who had come from among the tombs, met him: and they were fierce beyond measure, so that no man could pass along that road. 29. And, lo, they cried out, saying, What have we to do with thee, Jesus, Son of God? Hast thou come hither before the time to torment us? 30. And at a distance from them there was a herd of many swine feeding. 31. And the devils entreated him, saying, If thou cast us out, permit us to remove into the herd of swine. 32. And he said to them, Go. And when they had gone out, they went away into the heard of swine. And, lo, the whole herd was carried headlong into the sea, and perished in the waters. 33. And those who had the charge of them fled; and going away into the city, they related all things, and what had happened to the demoniacs, 34. And, lo, the whole city went out to meet Jesus; and when they saw him, they entreated him, that he would depart from their territories.

1. And having crossed the sea, they came into the country of Gaderanes. 2. And when he left the ship, immediately there met him out of the tombs a man possessed by an unclean spirit, 3. Who had a dwelling among the tombs, “Lequel faisoit sa demeurance;” — “who made his dwelling.” and no man could bind him, not even with chains: 4. Because frequently, when he had been bound with fetters and chains, the chains were torn asunder by him, and the fetters were broken in pieces, so that no man could tame him. 5. And always, day and night, he was in the mountains, and among the tombs, crying, and cutting himself with stones. 6. And when he saw Jesus at a distance, he ran and worshipped him: 7. And, crying with a loud voice, he said, What have I to do with thee, Jesus, Son of the Most High God? I adjure thee by God, that thou do not torment me. 8. For he said to him, Go out of the man, unclean spirit. 9. And he asked him, What is thy name? And he answered, saying to him, My name is Legion: for there are many. 10. And he entreated him earnestly, that he would not send him out of the country. 11. And there was there, near the mountains, a great herd of swine feeding. 12. And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13. And immediately Jesus permitted them. And the unclean spirit having gone out, entered into the swine, and the herd was carried headlong into the sea: and they were about two thousand, and were choked in the sea. 14. Then those who tended the swine fled, and told it in the city and in the fields. And they went out to see what it was that had happened. 15. And they come to Jesus, and see the demoniac who had had the Legion, sitting and clothed, and in his right mind, and they were afraid. 16. And those who had seen, related how it had happened to the demoniac, and concerning the swine. 17. And they began to request him to depart from their territories. 18. And when he entered into a ship, he who had been possessed by a devil besought him that he might be with him. 19. But Jesus did not permit him: but said to him, Go to thy home, to thy friends, and relate to them how great things God hath done to thee, and hath pitied thee. 20. And he went away, and began to publish in Decapolis how great things Jesus had done for him: and all wondered.

26. And they sailed to the country of the Gaderenes, which is opposite to Galilee. 27. And when he had gone out of the ship into the land, there met him a certain man out of the city, who had devils for along time, and wore no clothes, and did not dwell in a house, but among the tombs. 28. When he saw Jesus, he cried out, and fell down before him, “Il se jetta devant luy;” — “he threw himself down before him.” and said with a loud voice, What have I to do with thee, Jesus, Son of the Most High God? I beseech thee, do not torment me. 29. For he was commanding the unclean spirit to go out of the man: for many times it had seized him, and he was bound by chains, and kept in fetters, and he broke the chains, and was driven by the devil into the deserts. 30. And Jesus asked him, saying, What is thy name? And he said, Legion: for many devils had entered into him. 31. And they entreated him that he would not command them to go into the deep. 32. And there was there a herd of many swine feeding on the mountains, and they requested him to permit them to enter into them: and he permitted them. 33. And the devils going out of the man entered into the swine, and the herd ran violently down headlong into the lake, and were choked. 34. And when those who tended them saw what was done, they fled, and told it in the city and in the villages. 35. And they went out “Ainsi les gens sortirent pour voir;” — “so the peoplo went out to see.” to see what was done, and came to Jesus, and found the man from whom the devils and had gone out, clothed, and in his right mind, at the feet of Jesus; and they were afraid. 36. And those who had seen, related to them how the demoniac had been cured. 37. And the whole multitude of the country of the Gadarenes besought him to depart from them: for they were seized with a great fear; and he went up into the ship, and returned back again. 38. And the man out of whom the devils had departed requested to be with him: but Jesus sent him away, saying, 39. Return to thy house, and relate what things God hath done to thee. “Raconte combien grandes choses Dieu t'a faitcs;” — “relate how great things God hath done to thee.” And he went away through the whole city proclaiming what thing Jesus had done to him.

The error of those who think that Mark and Luke relate a different miracle from this, has been already refuted. It is the same country which was opposite, as Luke expressly states, to Galilee, that is described by the three Evangelists, and all the circumstances agree. Who then will believe that the same things, so fully coincident at all points, happened at different times?

Matthew 8:28 Two demoniacs met him Commentators have been led into the error of separating Matthew’s narrative from that of the others by this single difference, that he mentions two, while the others mention but one. There is probability in the conjecture of Augustine, who thinks that there were two, but accounts for not more than one being mentioned here by saying, that this one was more generally known, and that the aggravation of his disease made the miracle performed on him the more remarkable. And, indeed, we see that Luke and Mark employ many words in describing the extraordinary rage of the devil, so as to make it evident that the wretched man, of whom they speak, was grievously fomented. The circumstance of their holding up to commendation one singular instance of Christ’s divine power is not inconsistent with the narrative of Matthew, in which another, though less known man, “Combien qu'il ne lust pas rant eognu que le premier;” — “though he was not so well known as the former.” is also mentioned.

Matthew 8:29. What have we to do with thee? Willingly would they, by this word, drive him far from them. But when they see that they are held under restraint, and that it is in vain for them to decline his authority, they complain that they are tormented before the time, and likewise mingle entreaty. Thus we see that the devils breathe nothing but rebellion against God; and yet, with all their swelling pride, they are crushed and fall in a moment: for their malice and obstinacy, which is never subdued, ceases not to struggle against the government of God, and yet it is compelled to yield.

Christ does not openly reject, as he did on other occasions, the confession of the devil; and the reason appears to be, that their enmity towards him was so manifest, as to remove every opportunity of unfavorable or calumnious imputation. Besides, Christ paid regard to the spectators. Accordingly, when malicious and wicked men were present, he was more eager to repress calumnies, and more inclined to put a severe restraint on devils. On the present occasion, it was quite enough that the devils, while they were offering a prayer and entreaty, raged and stormed against him.

Hast thou come hither before the time to torment us? Some explain this kind of torment as consisting in their being compelled to set at absolute liberty the man whom they possessed. Others understand it as referring to the last day of judgment. My view of it is, that they trembled in the presence of their Judge, while they thought of their punishment: for, though Christ said nothing, “Sans que Christ ouvrist sa bouche;” — “without Christ opening his mouth.” a bad conscience told them what they deserved. As criminals, when they come to the judgment-seat, expect their punishment, so devils and all wicked men must tremble at the sight of God, as truly as if they already experienced hell, the unquenchable fire, and the torments that await them. Now, the devils knew that Christ was the Judge of the world; and therefore we need not wonder that the sight of him impressed them with dread of immediate torment.

Were they acquainted with the day of the last judgment? This question, which some have proposed, is uncalled for. What, then, is the meaning of the phrase, before the time? It means that the reprobate never reckon that the time for punishing them is fully come: for they would willingly delay it from day to day. “Ils voudroyent bien tousjours prolonger leur terme;” — “they would always choose to prolong their time. Any measure of delay, which the Lord is pleased to allow them, is counted gain; and thus by subterfuges they endeavor to avoid his sentence, though the attempt is to no purpose.

Matthew 8:31. Permit us to depart into the herd of swine Some conjecture that they wished to attack the swine, because they are filled with enmity to all God’s creatures. I do admit it to be true, that they are entirely bent on confounding and overthrowing the whole order of nature which God has appointed. But it is certain that they had a more remote object in view, to excite the inhabitants of that country to curse God on account of the loss of the swine. When the devil thunders against Job’s house, he does so not from any hatred he bears to timber or stones, but in order that the good man, through impatience at suffering loss, may break out against God. Again, when Christ consents, he does not listen to their prayers, but chooses to try in this manner what sort of people the Gadarenes are. Perhaps, too, it is to punish their crimes that he grants to the devils so much power over their swine. While the reason of it is not known by us with certainty, it is proper for us to behold with reverence and to adore with devout humility, the hidden judgment of God. This passage shows also the foolish trifling of some irreligious men, who imagine that the devils are not actually existing spirits, but merely the depraved affections of men: for how could covetousness, ambition, cruelty, and deceit, enter into the swine? Let us learn also, that unclean spirits (as they are devoted to destruction) are the enemies of mankind; so that they plunge all whom they can into the same destruction with themselves.

CHAPTER 8

Mt 8:1-4. Healing of a Leper. ( = Mr 1:40-45; Lu 5:12-16).

The time of this miracle seems too definitely fixed here to admit of our placing it where it stands in Mark and Luke, in whose Gospels no such precise note of time is given.

1. When he was come down from the mountain, great multitudes followed him.

2. And, behold, there came a leper--"a man full of leprosy," says Lu 5:12. Much has been written on this disease of leprosy, but certain points remain still doubtful. All that needs be said here is that it was a cutaneous disease, of a loathsome, diffusive, and, there is reason to believe, when thoroughly pronounced, incurable character; that though in its distinctive features it is still found in several countries--as Arabia, Egypt, and South Africa--it prevailed, in the form of what is called white leprosy, to an unusual extent, and from a very early period, among the Hebrews; and that it thus furnished to the whole nation a familiar and affecting symbol of SIN, considered as (1) loathsome, (2) spreading, (3) incurable. And while the ceremonial ordinances for detection and cleansing prescribed in this case by the law of Moses (Le 13:1-14:57) held forth a coming remedy "for sin and for uncleanness" (Psa 51:7; 2Ki 5:1, 7, 10, 13, 14), the numerous cases of leprosy with which our Lord came in contact, and the glorious cures of them which He wrought, were a fitting manifestation of the work which He came to accomplish. In this view, it deserves to be noticed that the first of our Lord's miracles of healing recorded by Matthew is this cure of a leper.

and worshipped him--in what sense we shall presently see. Mark says (Mr 1:40), he came, "beseeching and kneeling to Him," and Luke says (Lu 5:12), "he fell on his face."

saying, Lord, if thou wilt, thou canst make me clean--As this is the only cure of leprosy recorded by all the three first Evangelists, it was probably the first case of the kind; and if so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a brevity expressive of a confidence that knew no doubt, he says simply, "Thou canst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will" it. This shows with what "worship" of Christ this leper fell on his face before Him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Much less could full insight into all that we know of the Only-begotten of the Father be expected of this leper. But he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very faith in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name.

3. And Jesus--or "He," according to another reading,--"moved with compassion," says Mark (Mr 1:41); a precious addition.

put forth his hand, and touched him--Such a touch occasioned ceremonial defilement (Le 5:3); even as the leper's coming near enough for contact was against the Levitical regulations (Le 13:46). But as the man's faith told him there would be no case for such regulations if the cure he hoped to experience should be accomplished, so He who had healing in His wings transcended all such statutes.

saying, I will; be thou clean--How majestic those two words! By not assuring the man of His power to heal him, He delightfully sets His seal to the man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited--His will to do it--He makes a claim as divine as the cure which immediately followed it.

And immediately his leprosy was cleansed--Mark, more emphatic, says (Mr 1:42), "And as soon as He had spoken, immediately the leprosy departed from him, and he was cleansed"--as perfectly as instantaneously. What a contrast this to modern pretended cures!

4. And Jesus--"straitly charged him, and forthwith sent him away" (Mr 1:43), and

saith unto him, See thou tell no man--A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul" (Psa 66:16). We shall presently see the reason for it.

but go thy way, show thyself to the priest, and offer the gift that Moses commanded--(Le 14:1-57).

for a testimony unto them--a palpable witness that the Great Healer had indeed come, and that "God had visited His people." What the sequel was, our Evangelist Matthew does not say; but Mark thus gives it (Mr 1:45): "But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to Him from every quarter." Thus--by an over-zealous, though most natural and not very culpable, infringement of the injunction to keep the matter quiet--was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noiseless (Mt 12:19), so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him. (But see on Mr 5:19, 20). "And He withdrew Himself," adds Luke (Lu 5:16), "into the wilderness, and prayed"; retreating from the popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers that water the earth (Psa 72:6). And this is the secret both of strength and of sweetness in the servants and followers of Christ in every age.

Mt 8:5-13. Healing of the Centurion's Servant. ( = Lu 7:1-10).

This incident belongs to a later stage. For the exposition, see on Lu 7:1-10.

Mt 8:14-17. Healing of Peter's Mother-in-law and Many Others. ( = Mr 1:29-34; Lu 4:38-41).

For the exposition, see on Mr 1:29-34.

Mt 8:18-22. Incidents Illustrative of Discipleship. ( = Lu 9:57-62).

The incidents here are two: in the corresponding passage of Luke they are three. Here they are introduced before the mission of the Twelve: in Luke, when our Lord was making preparation for His final journey to Jerusalem. But to conclude from this, as some good critics do (as Bengel, Ellicott, &c.) that one of these incidents at least occurred twice--which led to the mention of the others at the two different times--is too artificial. Taking them, then, as one set of occurrences, the question arises. Are they recorded by Matthew or by Luke in their proper place? Neander, Schleiermacher, and Olshausen adhere to Luke's order; while Meyer, De Wette, and Lange prefer that of Matthew. Probably the first incident is here in its right place. But as the command, in the second incident, to preach the kingdom of God, would scarcely have been given at so early a period, it is likely that it and the third incident have their true place in Luke. Taking these three incidents up here then we have,

I. The Rash or Precipitate Disciple (Mt 8:19, 20).

19. And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.

20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head--Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion--of temporary impulse--than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple.

II. The Procrastinating or Entangled Disciple (Mt 8:21, 22).

As this is more fully given in Luke (Lu 9:59), we must take both together. "And He said unto another of His disciples, Follow Me. But he said,"

Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead--or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preach the kingdom of God" (Lu 9:60). This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he is quite willing; only he is not ready just yet. "Lord, I will; but"--"There is a difficulty in the way just now; but that once removed, I am Thine." What now is this difficulty? Was his father actually dead--lying a corpse--having only to be buried? Impossible. As it was the practice, as noticed on Lu 7:12, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hindered him discharging the last duties of a son to a father. No doubt it was the common case of a son having a frail or aged father, not likely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad. "This aged father of mine will soon be removed; and if I might but delay till I see him decently interred, I should then be free to preach the kingdom of God wherever duty might call me." This view of the case will explain the curt reply, "Let the dead bury their dead: but go thou and preach the kingdom of God." Like all the other paradoxical sayings of our Lord, the key to it is the different senses--a higher and a lower--in which the same word "dead" is used: There are two kingdoms of God in existence upon earth; the kingdom of nature, and the kingdom of grace: To the one kingdom all the children of this world, even the most ungodly, are fully alive; to the other, only the children of light: The reigning irreligion consists not in indifference to the common humanities of social life, but to things spiritual and eternal: Fear not, therefore, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last offices of kindness. Your wish to discharge these yourself is natural, and to be allowed to do it a privilege not lightly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; to its paramount claims few are alive: and to "preach" it fewer still are qualified and called: But thou art: The Lord therefore hath need of thee: Leave, then, those claims of nature, high though they be, to those who are dead to the still higher claims of the kingdom of grace, which God is now erecting upon earth--Let the dead bury their dead; but go thou and preach the kingdom of God. And so have we here the genuine, but Procrastinating or Entangled Disciple.

The next case is recorded only by Luke:

III. The Irresolute or Wavering Disciple (Lu 9:61, 62).

Lu 9:61:

And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house.

Lu 9:62:

And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (Ge 19:26; and see on Lu 17:32), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:--"Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him" (1Ki 19:19-21). We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple.

Mt 8:23-27. Jesus Crossing the Sea of Galilee, Miraculously Stills a Tempest. ( = Mr 4:35-41; Lu 8:22-25).

For the exposition, see on Mr 4:35-41.

Mt 8:28-34. Jesus Heals the Gergesene Demoniacs. ( = Mr 5:1-20; Lu 8:26-39).

For the exposition, see on Mr 5:1-20.

From the mountain - That mountain on which he had delivered the preceding inimitable sermon.

Great multitudes followed him - Having been deeply impressed with the glorious doctrines which they had just heard.

And, behold, there came a leper - The leprosy λεπρα, from λεπις, a scale, was an inveterate cutaneous disease, appearing in dry, thin, white scurfy scales or scabs, either on the whole body, or on some part of it, usually attended with violent itching, and often with great pain. The eastern leprosy was a distemper of the most loathsome kind, highly contagious, so as to infect garments, (Lev 13:47, etc)., and houses, (Lev 14:34, etc)., and was deemed incurable by any human means. Among the Jews, God alone was applied to for its removal; and the cure was ever attributed to his sovereign power.

The various symptoms of this dreadful disorder, which was a striking emblem of sin, may be seen in Lev 13:14 :, where also may be read the legal ordinances concerning it; which, as on the one hand, they set forth how odious sin is to God, so, on the other, they represent the cleansing of our pollutions by the sacrifice and resurrection of Christ, by the sprinkling and application of his blood, and by the sanctifying and healing influences of the Holy Spirit.

The Greek name λεπρα, seems to have been given to this distemper, on account of the thin, white Scales (λεπιδες) with which the bodies of the leprous were sometimes so covered as to give them the appearance of snow, Exo 4:6; Num 12:10; 2Kgs 5:27.

Herodotus, lib. 1, mentions this disorder as existing, in his time, among the Persians. He calls it λευκην, the white scab; and says, that those who were affected with it were prohibited from mingling with the other citizens; and so dreadful was this malady esteemed among them that they considered it a punishment on the person, from their great god, the sun, for some evil committed against him. Dr. Mead mentions a remarkable case of this kind which came under his own observation. "A countryman whose whole body was so miserably seized with it that his skin was shining as covered with flakes of snow, and as the furfuraceous or bran-like scales were daily rubbed off, the flesh appeared quick or raw underneath." See the doctor's Medica Sacra, chap. 2. It was probably on account of its tendency to produce this disorder, in that warm climate, that God forbade the use of swine's flesh to the Jews. Feeding on this crude aliment, in union with the intemperate use of ardent spirits, is, in all likelihood, the grand cause of the scurvy, which is so common in the British nations, and which would probably assume the form and virulence of a leprosy, were our climate as hot as that of Judea. See the notes on Exo 4:6, and on Leviticus 13 (note) and Leviticus 14 (note).

Lord, if thou wilt, thou canst make me clean - As this leper may be considered as a fit emblem of the corruption of man by sin; so may his cure, of the redemption of the soul by Christ. A sinner, truly penitent, seeks God with a respectful faith; approaches him in the spirit of adoration; humbles himself under his mighty hand, acknowledging the greatness of his fall, and the vileness of his sin; his prayer, like that of the leper, should be humble, plain, and full of confidence in that God who can do all things, and of dependence upon his will or mercy, from which all good must be derived. It is peculiar to God that he need only will what he intends to perform. His power is his will. The ability of God to do what is necessary to be done, and his willingness to make his creatures happy, should be deeply considered by all those who approach him in prayer. The leper had no doubt of the former, but he was far from being equally satisfied in respect of the latter.

Jesus put forth his hand - I will; be thou clean - The most sovereign authority is assumed in this speech of our blessed Lord - I Will: there is here no supplication of any power superior to his own; and the event proved to the fullest conviction, and by the clearest demonstration, that his authority was absolute, and his power unlimited. Be thou cleansed, καθαρισθητι; a single word is enough.

And immediately his leprosy was cleansed - What an astonishing sight! A man whose whole body was covered over with the most loathsome disease, cleansed from it in a moment of time! Was it possible for any soul to resist the evidence of this fact? This action of Christ is a representation of that invisible hand which makes itself felt by the most insensible heart; of that internal word which makes itself heard by the most deaf; and of that supreme will which works every thing according to its own counsel.

Jesus saith - See thou tell no man - Had our Lord, at this early period, fully manifested himself as the Messiah, the people in all likelihood would have proclaimed him King; this, however, refused by him, must have excited the hatred of the Jewish rulers, and the jealousy of the Roman government; and, speaking after the manner of men, his farther preachings and miracles must have been impeded. This alone seems to be the reason why he said to the leper, See thou tell no man.

Show thyself to the priest - This was to conform to the law instituted in this case, Lev 14:1, etc.

Offer the gift - This gift was two living, clean birds, some cedar wood, with scarlet and hyssop, Lev 14:4, which were to be brought for his cleansing; and, when clean, two he lambs, one ewe lamb, three tenth deals of flour, and one log of oil, Lev 14:10; but if the person was poor, then he was to bring one lamb, one tenth deal of flour, one log of oil and two turtle doves, or young pigeons, Lev 14:21, Lev 14:22. See the notes on Leviticus 14 (note).

Now all this was to be done for a testimony to them; to prove that this leper, who was doubtless well known in the land, had been thoroughly cleansed; and thus, in this private way, to give full proof to the priesthood that Jesus was the true Messiah. The Jewish rabbins allowed that curing the lepers should be a characteristic of the Messiah; (see Bishop Chandler's Vindication); therefore the obstinacy of the priests, etc., in rejecting Christ, was utterly inexcusable.

Capernaum - See Mat 4:13.

A centurion - Εκατονταρχος. A Roman military officer who had the command of one hundred men.

Lord - Rather, Sir, for so the word κυριε should always be translated when a Roman is the speaker.

Lieth at home - Βεβληται, lieth all along; intimating that the disease had reduced him to a state of the utmost impotence, through the grievous torments with which it was accompanied.

Sick of the palsy - Or paralytic. See Mat 4:24. This centurion did not act as many masters do when their servants are afflicted, have them immediately removed to an infirmary, often to a work-house; or sent home to friends or relatives, who probably either care nothing for them, or are unable to afford them any of the comforts of life. In case of a contagious disorder, it may be necessary to remove an infected person to such places as are best calculated to cure the distemper, and prevent the spread of the contagion. But, in all common cases, the servant should be considered as a child, and receive the same friendly attention. If, by a hasty, unkind, and unnecessary removal, the servant die, are not the master and mistress murderers before God?

I will come and heal him - Εγω ελθων θεραπευσω αυτον, I am coming, and will heal him. This saying is worthy of observation. Jesus did not positively say, I will came and heal him; this could not have been strictly true, because our Lord healed him without going to the house: and the issue shows that the words ought to be taken in the most literal sense: thus understood, they contained a promise which it seems none of them distinctly comprehended. Foreseeing the exercise of the centurion's faith, he promises that while he is coming, ere he arrives at the house, he will heal him, and this was literally done, Mat 8:13. There is much beauty in this passage.

But speak the word only - Or instead of ειπε λογον read ειπε λογω, speak by word or command. This reading is supported by the most extensive evidence from MSS., versions, and fathers. See here the pattern of that living faith and genuine humility which ought always to accompany the prayer of a sinner: Jesus can will away the palsy, and speak away the most grievous torments. The first degree of humility is to acknowledge the necessity of God's mercy, and our own inability to help ourselves: the second, to confess the freeness of his grace, and our own utter unworthiness. Ignorance, unbelief, and presumption will ever retard our spiritual cure.

For I am a man under authority - That is, under the authority of others. This verse has given considerable embarrassment to commentators and critics. I believe the paraphrase given above to be the true meaning of the evangelist. To make this matter more plain, let it be observed, that the Roman foot was divided into three grand parts, Hastati, Principes, and Triarii. Each of these grand divisions was composed of thirty manipuli or companies; and every manipulus made two centuries or companies of one hundred men. Every manipulus had two centurions; but these were very far from being equal in rank and honor, though possessing the very same office. The Triarii and Principes were esteemed the most honorable, and had their centurions elected first; and these first elected centurions took precedency of the centurions of the Hastati, who were elected last. The centurion in the text was probably one of this last order; he was under the authority of either the Principes or Triarii, and had none under him but the hundred men whom he commanded, and who appear to have been in a state of the most loving subjection to him. The argument of the centurion seems to run thus. If I, who am a person subject to the control of others, yet have some so completely subject to myself, that I can say to one, Come, and he cometh, to another, Go, and he goeth, and to my slave (τω δουλω μου) Do this, and he doeth it; how much more then canst thou accomplish whatsoever thou willest, being under no control, and having all things under thy command: He makes a proper use of his authority, who, by it, raises his mind to the contemplation of the sovereign power of God, taking occasion from it to humble himself before Him who has all power in heaven and earth, and to expect all good from him.

There are two beautiful passages in Arrian that tend much to illustrate this speech of the centurion. Καταταγεις Αγαμεμνων, λεγει μοι, πορευου προς τον Αχιλλεα, και αποσπασον την Βρισηιδα, πορευομαι. Ερχου, ερχομαι. "He who personates Agamemnon says to me, Go to Achilles, and bring hither Briseis: I go. He says, Come hither: I come."

Dissert. l. i. c. 25. p. 97. Οταν ο Θεος ειπῃ τοις φυτοις ανθειν, ανθει. Οταν ειπῃ βλαϚανειν, βλαϚανει. Οταν εκφερειν τον καρπον, εκφερει. Οταν πεπαινειν, πεπαινει. Οταν παλιν αποβαλλειν, και φυλλορροειν, και αυτα εις αυτα συνειλουμενα εφ' ησυχιας μενειν, και αναπαυεσθαι, μενει και αναπαυεται. "When God commands the plants to blossom, they bear blossoms.

When he commands them to bear seed, they bear seed.

When he commands them to bring forth fruit, they put forth their fruits.

When he commands them to ripen, they grow ripe.

When he commands them to fade, and shed their leaves, and remain inactive, involved in themselves, they thus remain, and are inactive."

Cap. 14. p. 62. See Raphelius.

This mode of speech fully marks supreme and uncontrolled power, and that power put forth by a sovereign will to effect any purpose of justice or mercy. And God said, let there be light, and there was light, is a similar expression.

I have not found so great faith, no, not in Israel - That is, I have not found so great an instance of confidence and faith in my power, even among the Jews, as this Roman, a Gentile, has shown himself to possess.

From Luk 7:5, where it is said of this centurion, "he loved our nation, and has built us a synagogue," we may infer that this man was like the centurion mentioned Act 10:1; a devout Gentile, a proselyte of the gate, one who believed in the God of Israel, without conforming to the Jewish ritual or receiving circumcision. Though the military life is one of the most improper nurses for the Christian religion, yet in all nations there have been found several instances of genuine humility, and faith in God, even in soldiers; and perhaps never more, in the British military, than at present, a.d. 1831.

Many shall come from the east and west - Men of every description, of all countries, and of all professions; and shall sit down, that is, to meat, for this is the proper meaning of ανακλιθησονται, intimating the recumbent posture used by the easterns at their meals. The rabbins represent the blessedness of the kingdom of God under the notion of a banquet. See several proofs of this in Schoettgenius. This was spoken to soften the unreasonable prejudices of the Jews, which they entertained against the Gentiles, and to prepare them to receive their brethren of mankind into religious fellowship with themselves, under the Christian dispensation.

With Abraham, and Isaac, and Jacob - In the closest communion with the most eminent followers of God. But if we desire to inherit the promises, we must be followers of them who through faith and patience enjoy them. Let us therefore imitate Abraham in his faith, Isaac in his obedience unto death, and Jacob in his hope and expectation of good things to come, amidst all the evils of this life, if we desire to reign with them.

Shall be cast out into outer darkness - As the enjoyment of that salvation which Jesus Christ calls the kingdom of heaven is here represented under the notion of a nuptial festival, at which the guests sat down in a reclining posture, with the master of the feast; so the state of those who were excluded from the banquet is represented as deep darkness; because the nuptial solemnities took place at night. Hence, at those suppers, the house of reception was filled with lights called δαδες, λαμπαδες, λυκνεια, φανοι, torches, lamps, candles, and lanthorns, by Athenaeus and Plutarch: so they who were admitted to the banquet had the benefit of the light; but they who were shut out were in darkness, called here outer darkness, i.e. the darkness on the outside of the house in which the guests were; which must appear more abundantly gloomy, when compared with the profusion of light within the guest-chamber. And because they who were shut out were not only exposed to shame, but also to hunger and cold; therefore it is added, there shall be weeping and gnashing of teeth. As these feasts are often alluded to by the evangelists, I would observe, once for all: - that they who were invited to them entered by a gate designed to receive them; whence Christ, by whom we enter into the marriage feast, compares himself to a gate, Joh 10:1, Joh 10:2, Joh 10:7, Joh 10:9. This gate, at the time the guests were to come, was made narrow, the wicket only being left open, and the porter standing there, that they who were not bidden to the marriage might not rush into it. Hence Christ exhorts the Jews to enter in at the strait gate, Mat 7:13, etc. When all that were invited were once come, the door was presently shut, and was not to be opened to any who came too late, and stood knocking without; so after the wise virgins had entered with the bridegroom, the gate was shut, and was not opened to the foolish virgins, who stood knocking without, Mat 25:11. And in this sense we are to understand the words of Christ, Luk 13:24, Luk 13:25. Many shall seek to enter in, but shall not be able. Why? because the master of the house hath risen up and shut to the door; they would not come to him when they might, and now the day of probation is ended, and they must be judged according to the deeds done in the body. See Whitby on the place. How many of those who are called Christians suffer the kingdom, the graces, and the salvation which they had in their hands, to be lost; while West-India negroes, American Indians, Hindoo polytheists, and atheistic Hottentots obtain salvation! An eternity of darkness, fears, and pains, for comparatively a moment of sensual gratification, how terrible the thought! What outer darkness, or το σκοτος το εξωτερον, that darkness, that which is outermost, may refer to, in eternal damnation, is hard to say: what it alludes to I have already mentioned: but as the words βρυγμος των οδοντων, gnashing or Chattering of teeth, convey the idea, not only of extreme anguish, but of extreme cold; some have imagined that the punishment of the damned consists in sudden transitions from extreme heat to extreme cold; the extremes of both I have found to produce exactly the same sensation.

Milton happily describes this in the following inimitable verses, which a man can scarcely read, even at midsummer, without shivering.

Beyond this flood a frozen continent

Lies dark and wild, heat with perpetual storms

Of whirlwind and dire hail - the parching air

Burns frore, and cold performs the effect of fire

Thither by harpy-footed furies haled,

At certain revolutions all the damn'd

Are brought; and feel by turns the bitter change

Of fierce extremes, extremes by change more fierce,

From beds of raging fire, to starve in ice, - and there to pine

Immovable, infix'd, and frozen round

Periods of time; thence hurried back to fire

Parad. Lost, book ii. line 586

There is a passage in the Vulgate, Job 24:19, that might have helped Milton to this idea. Ad nimium calorem transeat ab aquis nivium. "Let him pass to excessive heat, from waters of snow." This reading, which is found only in this form in the Vulgate, is vastly expressive. Every body knows that snow water feels colder than snow itself, even when both are of the same temperature, viz. 32, because the human body, when in contact with snow water, cools quicker than when in contact with snow. Another of our poets has given us a most terrible description of perdition on the same ground.

The once pamper'd spirit

To bathe in fiery floods, or to reside

In thrilling regions of thick-ribbed ice;

To be imprison'd in the viewless winds,

And blown with restless violence round about

This pendant world; or to be worse than worst

Of those that lawless and incertain thoughts

Imagine -

Similar to this is that dreadful description of the torments of the wicked given in the Institutes of Menu: "The wicked shall have a sensation of agony in Tamisra, or utter darkness, and in other seats of horror; in Asipatrauana, or the sword-leaved forest, and in different places of binding fast, and of rending: multifarious tortures await them: they shall be mangled by ravens and owls, and shall swallow cakes boiling hot, and shall walk over inflamed sands, and shall feel the pangs of being baked like the vessels of a potter: they shall assume the forms of beasts continually miserable, and suffer alternate afflictions from extremities of cold and heat; surrounded with terrors of various kinds. They shall have old age without resource; diseases attended with anguish; pangs of innumerable sorts, and, lastly, unconquerable death." - Institutes of Menu, chap. 12. Inst. 75-80.

In the Zend Avesta, the place of wicked spirits is termed, "The places of darkness, the germs of the thickest darkness." An uncommonly significant expression: Darkness has its birth there: there are its seeds and buds, there it vegetates everlastingly, and its eternal fruit is - darkness!

See Zend Avesta, vol. i. Vendidad sadi, Fargard. xviii. p. 412.

And is this, or, any thing as bad as this, Hell? Yes, and worse than the worst of all that has already been mentioned. Hear Christ himself. There their worm dieth not, and the fire is Not Quenched! Great God! save the reader from this damnation!

As thou hast believed; so be it done - Let the mercy thou requestest be equal to the faith thou hast brought to receive it by. According to thy faith be it done unto thee, is a general measure of God's dealings with mankind. To get an increase of faith is to get an increase of every grace which constitutes the mind that was in Jesus, and prepares fully for the enjoyment of the kingdom of God. God is the same in the present time which he was in ancient days; and miracles of healing may be wrought on our own bodies and souls, and on those of others, by the instrumentality of our faith. But, alas! where is faith to be found!

And his servant was healed in the selfsame hour - Εν τη ωρα εκεινη, in that very hour. Faith is never exercised in the power and goodness of God till it is needed; and, when it is exercised, God works the miracle of healing. Christ never says, Believe now for a salvation which thou now needest, and I will give it to thee in some future time. That salvation which is expected through works or sufferings must of necessity be future, as there must be time to work or suffer in; but the salvation which is by faith must be for the present moment, for this simple reason, It Is By Faith, that God may be manifested and honored; and not by works or by sufferings, lest any man should boast. To say that, though it is of faith, yet it may; and, must in many cases, be delayed, (though the person is coming in the most genuine humility, deepest contrition, and with the liveliest faith in the blood of the Lamb), is to say that there is still something necessary to be done, either on the part of the person, or on the part of God, in order to procure it; neither of which positions has any truth in it.

Peter's house - That Peter lived at Capernaum, and that Christ lodged with him, is fully evident from this verse compared with Mat 17:24.

Peter's - wife's mother - Learn hence, says Theophylact, that marriage is no hinderance to virtue, since the chief of the apostles had his wife. Marriage is one of the first of Divine institutions, and is a positive command of God. He says, the state of celibacy is not Good, Gen 2:18. Those who pretend to say that the single state is more holy than the other slander their Maker, and say in effect, "We are too holy to keep the commandments of God."

He touched her hand - Can any thing on this side the unlimited power of God effect such a cure with only a touch? If the Scriptures had not spoken of the divinity of Christ, these proofs of his power must have demonstrated it to the common sense of every man whose creed had not previously blinded him.

Ministered unto them - Αυτοις, them, is the reading of most of the printed editions, but αυτω, to him, has the utmost evidence in its support from MSS., versions, and fathers. Serving Christ in his ordinances and in his members is the best proof we can give to others of our being soundly restored to spiritual health.

When the even was come - The Jews kept their sabbath from evening to evening, according to the law, Lev 23:32, From evening to evening shall ye celebrate your sabbath. And the rabbins say, The sabbath doth not enter but when the sun is set. Hence it was that the sick were not brought out to our Lord till after sun-set, because then the sabbath was ended.

Many that were possessed with devils - Dr. Lightfoot gives two sound reasons why Judea, in our Lord's time, abounded with demoniacs. First, Because they were then advanced to the very height of impiety. See what Josephus, their own historian, says of them: There was not (said he) a nation under heaven more wicked than they were. See on Rom 1:1 (note). Secondly, Because they were then strongly addicted to magic, and so, as it were, invited evil spirits to be familiar with them. It seems strange to find men at this distance of time questioning the truth of that which neither scribes nor Pharisees then doubted; nor did they ever object against the pretensions of Christ and his apostles to cast them out. And, if the whole business of demonism had been only a vulgar error, (as wise men now tell us), what a fine opportunity had the wise men then, to unmask the whole matter, and thus pour contempt on the pretensions of our blessed Lord and his followers, who held it to be one proof of their Divine mission, that demons were subject to them!

And healed all that were sick - Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to him, conscious of his spiritual malady, to be healed by his merciful hand?

Himself took our infirmities - The quotation is taken from Isa 53:4, where the verb נסא nasa signifies to bear sin, so as to make atonement for it. And the rabbins understand this place to speak of the sufferings of the Messiah for the sins of Israel; and say that all the diseases, all the griefs, and all the punishments due to Israel shall be borne by him. See Synopsis Sohar. Christ fulfils the prophecies in all respects, and is himself the completion and truth of them, as being the lamb and victim of God, which, bears and takes away the sin of the world. The text in Isaiah refers properly to the taking away of sin; and this in the evangelist, to the removal of corporeal afflictions: but, as the diseases of the body are the emblems of the sin of the soul, Matthew, referring to the prediction of the prophet, considered the miraculous healing of the body as an emblem of the soul's salvation by Christ Jesus.

Unto the other side - Viz. of the lake of Genesareth, whence he proceeded to the country of the Gergesenes, Mat 8:28.

A certain scribe - Though ἑις γραμματευς, One scribe, may be considered as a Hebraism, yet it is probable that the literal construction of it was intended, to show that few of this class came to the Lord Jesus for instruction or salvation.

Master - Rather, teacher, διδασκαλε from διδασκω, I teach, which itself seems to be derived from δεικω, I show, and means the person who shows or points out a particular way or science.

I will follow thee whithersoever thou goest - A man who is not illuminated by the Spirit of God thinks himself capable of any thing: he alone who is divinely taught knows he can do nothing but through Christ strengthening him. Every teacher among the Jews had disciples, and some especially that followed or accompanied them wherever they went, that they might have some person at hand with whom they might converse concerning the Divine law.

The foxes have holes, etc. - Reader! art thou a poor man? and dost thou fear God? Then, what comfort must thou derive from the thought, that thou so nearly resemblest the Lord Jesus! But how unlike is the rich man, who is the votary of pleasure and slave of sin, to this heavenly pattern!

Son of man - A Hebrew phrase, expressive of humiliation and debasement; and, on that account, applied emphatically to himself, by the meek and lowly Jesus. Besides, it seems here to be used to point out the incarnation of the Son of God, according to the predictions of the prophets, Psa 8:5; Dan 7:13. And as our Lord was now showing forth his eternal Divinity in the miracles he wrought, he seems studious to prove to them the certainty of his incarnation, because on this depended the atonement for sin. Indeed our Lord seems more intent on giving the proofs of his humanity, than of his divinity, the latter being necessarily manifested by the miracles which he was continually working.

Another of his disciples - This does not mean any of the twelve, but one of those who were constant hearers of our Lord's preaching; the name of disciple being common to all those who professed to believe in him, Joh 6:66. Bury my father: probably his father was old, and apparently near death; but it was a maxim among the Jews, that, if a man had any duty to perform to the dead, he was, for that time, free from the observance of any other precept or duty. The children of Adam are always in extremes; some will rush into the ministry of the Gospel without a call, others will delay long after they are called; the middle way is the only safe one: not to move a finger in the work till the call be given, and not to delay a moment after.

Let the dead bury their dead - It was usual for the Jews to consider a man as dead who had departed from the precepts of the law; and, on this ground, every transgressor was reputed a dead man. Our Lord's saying, being in common use, had nothing difficult in it to a Jew. Natural death is the separation of the body and soul; spiritual death, the separation of God and the soul: men who live in sin are dead to God. Leave the spiritually dead to bury their natural dead. All the common offices of life may be performed by any person; to preach the glad tidings of the kingdom of God is granted but to a few, and to these only by an especial call; these should immediately abandon worldly concerns and employments, and give themselves wholly up to the work of the ministry.

Arose a great tempest in the sea - Probably excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it, to defeat the purposes of God, and thus to prevent the salvation of a ruined world. What a noble opportunity must this have appeared to the enemy of the human race!

And his disciples - The disciples. In the common printed editions, as well as in our translation, it is His disciples, but αυτου, his, is omitted by the very best MSS., and by Bengel, Wetstein, and Griesbach. This is a matter of very small importance, and need not be noticed; only every translator and commentator should aim, to the uttermost of his knowledge and power, to give every particle of the language of the inspired penman that can be expressed, and to insert no one word which he has reason to believe did not come by the inspiration of God.

Lord, save us: we perish - One advantage of trials is to make us know our weakness, so as to oblige us to have recourse to God by faith in Christ. It is by faith alone that we may be said to approach him; by love we are united to him, and by prayer we awake him. All good perishes in us without Christ: without his grace, there is not so much as one moment in which we are not in danger of utter ruin. How proper, then, is this short prayer for us, and how familiar should it be to us! Taken in the extensive Christian sense it is exceedingly expressive: it comprehends all the power of our Lord's might, all the merit of his atonement, and all the depth of our misery and danger. See Quesnel.

Why are ye fearful, O ye of little faith? - Faith is ever bold - incredulity always timid. When faith fails in temptation, there is the utmost danger of shipwreck. Lord, increase our faith! is a necessary prayer for all who desire to be saved.

Then he arose and rebuked the winds, etc. - As the agitation of the sea was only the effect of the wind, it was necessary to remove the cause of the disturbance, that the effect might cease. Joshua did not say to the earth, Earth, stand thou still, because the earth is not the cause of its own motion: but, Sun, stand thou still, שמש דום shemesh dom, Sun, be silent, or restrain thy influence, which is a proper cause of the revolutions of all the planets. When the solar influence was by the miraculous power of God suspended, the standing still of the earth was a necessary consequence. Both Christ and Joshua spoke with the strictest philosophical precision. See the notes on Jos 10:12-14 (note).

There was a great calm - One word of Christ can change the face of nature; one word of his can restore calm and peace to the most troubled and disconsolate soul. Prayer and faith, if sincere, shall be heard, though they may be weak.

1. That our imperfections may not hinder us from praying to God.

2. That we may be persuaded it is not our merits which make our prayers effectual.

3. That we may offer them up with great humility: and,

4. That we may be fully united to Christ, without which union there is no salvation.

There was at first a great agitation; then a great calm. Thus God ever proportions the comfort to the affliction.

The men marvelled - Every part of the creation (man excepted) hears and obeys the Creator's voice. Sinners have an ear for the world, the devil, and the flesh: till this ear is shut, God's voice is not discerned; for when it is shut to its enemies it is open to its friends.

What manner of man is this - Ποταπος εϚιν ουτος, How great is this person! Here was God fully manifest; but it was in the flesh - there were the hidings of his power.

The country of the Gergesenes - This word is variously written in the MSS, and versions; Gergasenes, Gerasenes, Gadarenes, Gergesions, and Gersedonians, The three first are supported by the greater authorities. They might have all been names of the same place or district; but, if we depend on what Origen says, the people mentioned here could not have been the inhabitants of Gerasa, which, says he, is a city of Arabia, ουτε θαλασσαν, ουτε λιμνην πλησιον εχοντα, which has neither sea nor lake nigh to it. "Gadara was, according to Josephus, the metropolis of Perea, or the region beyond Jordan: both the city and villages belonging to it lay in the country of the Gergasenes; whence Christ going into the country of the Gadarenes, Mar 5:1, is said to go into the region of the Gergasenes, Mat 8:28." Whitby.

Two possessed with devils - Persons possessed by evil demons. Mark and Luke mention only one demoniac, probably the fiercer of the two.

Coming out of the tombs - It is pretty evident that cupolas were generally builded over the graves among the Jews, and that these demoniacs had their dwellings under such: the evil spirits which were in them delighting more in these abodes of desolation and ruin, as being more congenial to their fierce and diabolic nature, and therefore would drive the possessed into them.

What have we to do with thee - The literal translation of τι ημιν και σοι, is, What is it to us and to thee; which perhaps might be understood to imply their disclaiming any design to interfere with the work of Christ, and that he should not therefore meddle with them; for it appears they exceedingly dreaded his power.

What have we to do with thee, is a Jewish phrase, which often occurs in the Old Testament, signifying an abrupt refusal of some request, or a wish not to be troubled with the company or importunity of others. Jehu said to the messenger who was sent by Joram to meet him, What hast thou to do with peace? David said, What have I to do with you, ye sons of Zeruiah? Compare Jdg 11:12; 2Sam 16:10; 2Kgs 9:18; Ezr 4:3; Joh 2:4. See the note on Mar 1:24.

Jesus, thou Son of God - Griesbach omits the word Jesus, on the authority of several MSS. of the greatest antiquity and respectability; besides some versions, and several of the fathers. I heartily concur with these MSS., etc., for this simple reason, among others, that the word Jesus, i.e. Savior, was of too ominous an import to the Satanic interest to be used freely, in such a case, by any of his disciples or subalterns.

Art thou come hither to torment us before the time? - From this it appears that a greater degree of punishment awaited these demons than they at that time endured; and that they knew there was a time determined by the Divine Judge, when they should be sent into greater torments.

A herd of many swine - These were in all probability Jewish property, and kept and used in express violation of the law of God; and therefore their destruction, in the next verse, was no more than a proper manifestation of the justice of God.

Suffer us to go away - Επιτρεψον ημιν απελθειν: this is the common reading; but αποστειλον ημας, send us away, appears more likely to be genuine. This latter reading Griesbach has adopted, on the authority of three ancient MSS., the Coptic, Sahidic, Ethiopic, Syriac, all the Arabic, Saxon, most of the Itala, and the Vulgate. Send us away seems to express more fully the absolute power Jesus Christ had over them - permission alone was not sufficient; the very power by which they were to go away, must come from Christ himself! How vain was the boast of Satan, Mat 4:9, when we find he could not possess the body of one of the vilest animals that God has made, without immediate authority from the Most High! Since a demon cannot enter even into a swine without being sent by God himself, how little is the power or malice of any of them to be dreaded by those who have God for their portion and protector!

They went into the herd of swine - Instead of την αγελην των χοιρων, the herd of swine, Griesbach reads τους χοιρους, the swine, on the authority of many MSS. and versions.

The whole herd of swine - Των χοιρων, of swine, is omitted by many MSS. and versions. See Griesbach, and see on Luk 8:20, etc.

Ran violently down a steep place, etc. - The prayer of these demons is heard and answered! Strange! But let it be noted, that God only hears demons and certain sinners when their prayer is the echo of his own justice. Here is an emblem of the final impenitence and ruin into which the swinish sinners, the habitually unpure, more commonly fall than other sinners. Christ permits the demons to do that in the swine which he did not permit them to do in the possessed, on purpose to show us what rage they would exercise on us if left to their liberty and malice. Many are the Divine favors which we do not consider, or know only in general. "But the owners of the swine lost their property." Yes; and learn from this of how small value temporal riches, are in the estimation of God. He suffers them to be lost, sometimes to disengage us from them through mercy; sometimes out of justice, to punish us for having acquired or preserved them either by covetousness or injustice.

And they that kept them fled - Terrified at what had happened to the swine.

The whole city came out - Probably with the intention to destroy Jesus for having destroyed their swine; but, having seen him, they were awed by his presence; and only besought him to depart from their borders. Many rather chose to lose Jesus Christ than those temporal goods by which they gratify their passions at the expense of their souls. They love even their swine better than their salvation.

Certain doctors in both sciences, divinity and physic, gravely tell us that these demoniacs were only common madmen, and that the disease was supposed, by the superstitious Jews, to be occasioned by demons. But, with due deference to great characters, may not a plain man be permitted to ask, by what figure of speech can it be said that "two diseases besought - went out - filled a herd of swine - rushed down a precipice?" etc. What silly trifling is this! Some people's creeds will neither permit God nor the devil to work; and, in several respects, hardly to exist. For he who denies Divine inspiration, will scarcely acknowledge diabolic influence. See the note on Mat 8:16, and see on Luk 7:21 (note).

It is said, The whole city came out to meet Jesus. This means no more than all the inhabitants of that place, which, most probably, was no more than a small country village; or perhaps but a few houses. I have observed that the inhabitants of the Zetland Isles, in the North Seas, denominate any collection of houses a town, even where there are but three or four: and thus I think that the Jews denominated their villages, often calling them cities.

A leper came - Leprosies in those countries were seldom curable by natural means, any more than palsies or lunacy. Probably this leper, though he might not mix with the people, had heard our Lord at a distance. Mark 1:40; Luke 5:12.

See thou tell no man - Perhaps our Lord only meant here, Not till thou hast showed thyself to the priest - who was appointed to inquire into the case of leprosy. But many others he commanded, absolutely, to tell none of tho miracles he had wrought upon them. And this he seems to have done, chiefly for one or more of these reasons: To prevent the multitude from thronging him, in the manner related Mark 1:45. To fulfil the prophecy, Isaiah 42:1, that he would not be vain or ostentatious. This reason St. Matthew assigns, Matt 12:17, &c. To avoid the being taken by force and made a king, John 6:15. And, That he might not enrage the chief priests, scribes, and Pharisees, who were the most bitter against him, any more than was unavoidable, Matt 16:20,21. For a testimony - That I am the Messiah; to them - The priests, who otherwise might have pleaded want of evidence. Lev 14:2.

There came to him a centurion - A captain of a hundred Roman soldiers. Probably he came a little way toward him, and then went back. He thought himself not worthy to come in person, and therefore spoke the words that follow by his messengers. As it is not unusual in all languages, so in the Hebrew it is peculiarly frequent, to ascribe to a person himself the thing which is done, and the words which are spoken by his order. And accordingly St. Matthew relates as said by the centurion himself, what others said by order from him. An instance of the same kind we have in the case of Zebedee's children. From St. Matthew, Mt 20:20, we learn it was their mother that spoke those words, which, Mark 10:35,37, themselves are said to speak; because she was only their mouth. Yet from ver. 13, Mt 8:13, Go thy way home, it appears he at length came in person, probably on hearing that Jesus was nearer to his house than he apprehended when he sent the second message by his friends. Luke 7:1.

The centurion answered - By his second messengers.

For I am a man under authority - I am only an inferior officer: and what I command, is done even in my absence: how much more what thou commandest, who art Lord of all!

I have not found so great faith, no, not in Israel - For the centurion was not an Israelite.

Many from the farthest parts of the earth shall embrace the terms and enjoy the rewards of the Gospel covenant established with Abraham. But the Jews, who have the first title to them, shall be shut out from the feast; from grace here, and hereafter from glory. Luke 13:29.

The outer darkness - Our Lord here alludes to the custom the ancients had of making their feast in the night time. Probably while he was speaking this, the centurion came in person. Matt 13:42,50; 22:13; 24:51; 25:30.

Peter's wife's mother - St. Peter was then a young man, as were all the apostles. Mark 1:29; Luke 4:38.

Mark 1:32; Luke 4:40.

Whereby was fulfilled what was spoken by the Prophet Isaiah - He spoke it in a more exalted sense. The evangelist here only alludes to those words, as being capable of this lower meaning also. Such instances are frequent in the sacred writings, and are elegancies rather than imperfections. He fulfilled these words in the highest sense, by bearing our sins in his own body on the tree: in a lower sense, by sympathizing with us in our sorrows, and healing us of the diseases which were the fruit of sin. Isaiah 53:4.

He commanded to go to the other side - That both himself and the people might have a little rest.

Luke 9:57.

The Son of man - The expression is borrowed from Daniel 7:13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean appearance in this world. Hath not where to lay his head - Therefore do not follow me from any view of temporal advantage.

Another said - I will follow thee without any such view; but I must mind my business first. It is not certain that his father was already dead. Perhaps his son desired to stay with him, being very old, till his death.

But Jesus said - When God calls, leave the business of the world to them who are dead to God.

Mark 4:35; Luke 8:22.

The ship was covered - So man's extremity is God's opportunity.

Why are ye fearful - Then he rebuked the winds - First, he composed their spirits, and then the sea.

The country of the Gergesenes - Or of the Gadarenes - Gergesa and Gadara were towns near each other. Hence the country between them took its name, sometimes from the one, sometimes from the other. There met him two demoniacs - St. Mark and St. Luke mention only one, who was probably the fiercer of the two, and the person who spoke to our Lord first. But this is no way inconsistent with the account which St. Matthew gives. The tombs - Doubtless those malevolent spirits love such tokens of death and destruction. Tombs were usually in those days in desert places, at a distance from towns, and were often made in the sides of caves, in the rocks and mountains. No one could pass - Safely. Mark 5:1; Luke 8:26.

What have we to do with thee - This is a Hebrew phrase, which signifies. Why do you concern yourself about us? 2Sam 16:10. Before the time - The great day.

There was a herd of many swine - Which it was not lawful for the Jews to keep. Therefore our Lord both justly and mercifully permitted them to be destroyed.

He said, Go - A word of permission only, not command.

They besought him to depart out of their coasts - They loved their swine so much better than their souls! How many are of the same mind!

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

We heard of Christ's going up into the Mountain, Mat. 5.1. and of great Multitudes, that followed him from Decapolis, and from Iudea, and from Ierusalem, and from beyond Iordan: Whether the same Multitude, or others followed him upon his coming down, is not said. But behold (saith the Evangelist) there came a Leper, both Mark and Luke have the same Story, or one very like to it, Mar. 1.40. Luk. 5.12. of the Plague, or Leprosie, we read much in the Books of Moses. It was a white Scab in the Flesh, which Gradually consumed the Body, and was Contagious: The Leper and he who touched him, or any thing he came near, was Legally unclean, thrice we read of it inflicted as a severe Punishment, upon Gehazi for lying, and taking Bribes, and upon King Vzziah, for offering Sacrifice. It was a Disease of very difficult Cure, this Leper comes and worshippeth Christ. Mark saith, that he kneeled down to him: Whether he only kneeled down, or prostrated himself is not much material, for either of them might be done according to the Fashion of those Countries, in token either of a Civil Respect, paid to him as a great and eminent Prophet, or a piece of Religious Homage (if he had so early a Revelation, that he was the Son of God, which some doubt) saying. Lord! If thou will thou canst make me clean. The term Lord, will not conclude his Recognizing Christ as the Son of God, being a term used by Sarah to Abraham, and afterwards to E[illegible: 1 letter]ijah. The words import his desire, tho they be not a Form of Prayer, but an acknowledgment of the Power of Christ. The Leper acknowledging C[illegible: 1 letter]ri[illegible: 1 letter]t's Power, submits himself to his Will, and so with the same Breath declareth his Faith and Modesty. He indeed declareth no Faith in the Will of God, nor can any Person exercise any such Faith as to any Temporal Mercy, any further, then as God shall judge it for our good.

Marginal references: Mar. 1.40. Luk. 5.12.

3 And Jesus put forth his hand, and touched him, saying, I will, be thou clean—And immediately his leprosie was cleansed.

By the Law of God, Lev. 5.3. he that touched another, who was unclean (as the Leper was, Levit. ch. 13. ch. 14.) was unclean, how then doth Christ (who was subject to the Law) touch the Leper? Some say he did not touch the unclean Leper, but him that was a Leper, and by his touch made clean. But it is a better Answer, that what Christ did as he was God, (such were his miraculous Operations) he could not contract any ritual uncleanness by; and Po[illegible: 1 letter]sibly under the Law, the Priest was exempted from that uncleanness, for he came very near the Leper, in his Office about him expressed, Levit. ch. 13. ch. 14. Nor do we read of any uncleanness contracted by Aaron, in his performance of his Office to Miriam under her Leprosie, nor by the Priests, 2 Chron. 26.20. tho it be said, They thrust out Vzziah. Christ by putting forth his hand, shewed his kindness to this miserable Creature: By healing him with a touch, he shewed his Divine Power, Saying, I will, be thou clean. He answereth him in his own term, I will, and then Commands the thing. How acceptable is Faith to God? And immediately his Leprosie was cleansed, that is, removed, the word immediately confirms the Miracle, it was not only a thing done without ordinary means, but without the ordinary time, requisite for such a Cure.

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

Some think that our Saviour, only commanded him Silence until he had shewed himself unto the Priest, and he according to the Law, Levit. 13. should have pronounced him clean, lest their Envy upon hearing of it, should have caused them to have obscured the Miracle, by delaying to pronounce him clean; but it is observable that this was not the only time when Christ commanded those upon whom he had wrought Miracles to say nothing of it, see Chap. 9.30. & 12.16. & 17.9. It is therefore more probable, that this Precept was not to be understood with that Limitation, but that Christ did it, either that he might not be thought to seek his own Glory, or rather, because Christ judged it not yet time by his Miracles to be publickly made known: But he sends him to the Priest, both to teach him Obedience to the Law, and that the Truth of the Miracle might by a publick Record be confirmed, he also Commands him to offer the Gift appointed by the Law, Levit. 14. thereby both acknowledging his Cure to be from God, and Testifying his Thankfulness. That Moses Commanded, to shew that he came not to oppose Moses. For a Testimony unto them, that hereafter it may be a Testimony unto them, that I am more than the Son of Man, Ioh. 5.36.

Marginal references: Levit. 14.3.4.10.

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

Many think, that this story was in order before the other. It is related by Luk. 7.1. with some larger Circumstances, there is only [illegible: 2 letters]is Di[illegible: 2 letters]erence betwixt the two Evangelists, Matthew [illegible: 1 letter]ee[illegible: 1 letter]s to speak, as if the Centurion at first came in Person to him, Luke saith, that he first sent the Elders of the Iews to him, then some Friends. But we are accounted our selves to do that which we set others on work to do. There came unto him a Centurion, there came some Elders of the Iews first, then some particular Friends of one that was a Roman Captain, to him, to tell him that the C[illegible: 1 letter]ptain had a Servant at his house, that lay grievously sick of, and tormented with the Palsie. That which we usually call the dead Palsie, in which a fit of the Apoplexy usually issueth, when it doth not presently kill. Our Lord promiseth to come, and heal him, therein shewing both his kindness, and how acceptable to him, the Humanity of this Centurion to his Servant was▪ The Centurion by his Friends, as Luke tells us, sends to him, desiring him not to trouble himself to that degree, telling him▪ 1. That it was a favour of which he was not worthy. The best Men have always the meanest Thoughts of themselves. 2. That it was needless, for if he would only speak the word, commanding out the Distemper, that was enough to effect the Cure. For he tells him, that he believed Diseases were as much at Christ's Command, as his Servants were at his Command. That they came at Gods Command, wrought according to their Commission from God, and went off when God commanded them off; so that if he, tho at a distance, would Command off his Servants disease, it would be as effectual as his Presence; whether this Captain were actually Proselyted to the I[illegible: 1 letter]wish Religion, or no, is incertain: It should seem by our Saviour's next word, that he was not an Israelite; but it is most certain, that he had a right Notion of the Power of the true God, and it looks very probable, that he had a Revelation of Christ, as the true Messiah and Son of God. W[illegible: 1 letter]en Iesus heard this he marvelled. Admiration agreed not to Christ as God, but as man it did. And said to those that followed him, Verily I say unto you. I have not found so great Faith in Israel. That is, in the Generality of the Israelites, for if we speak of particular Persons, both Ioseph and Mary had shewed a greater Faith. This Expre[illegible: 1 letter]sion is enough to let us know, that the Centurion was no native Israelite, and make it probable he was not of the Iewish Church, which might be, tho he was so kind to the Iewish Nation as to build them a Synagogue, upon which Account, Luk. 7.3. &c. the Elders of the Iews pleaded with Christ for him. This made our Saviour go on, Prophecying of a further Conversion of the Gentiles.

12 But the children of the Kingdom shall be cast out into outer darkness, there shall be weeping and gnashing of teeth.

That is, in short, many of those who are now Heathens shall be saved: And many of the Iews shall be damned. Many, not all, shall come from the East and West, from all parts, from the remotest parts in the World. Luke saith, East, West, North, and South, Luk. 13.29. so Isa. 11.12. & 43.5, 6. and sit down with Abraham, Isaac and Iacob in the Kingdom of God, in Heaven where Abraham, Isaac, and Iacob, the Heads of the Iewish Nation are, to whom the Promises were made. Or, in the Church of God, for the Church Triumphant, and Militant are both but one Church: They shall sit down with them, as Men sit down at a Banquet, an Expression oft used, to signifie, the Rest and Pleasure, the Saints shall have in Heaven, Isa. 25.6, 7, 8. Luk. 22.29, 30. But the Children of the Kingdom, the Iews who boast much that they are the Children of Abraham, and think themselves the only Church, and the only Heirs of Glory, and who are indeed the only Church of God, as yet. Shall be cast out into outer Darkness: Either, the Darkness of Errors, Ignorance, and Superstition, the Gospel-Light shall not shine upon them, they shall be no more the Church of God: Or the Darkness of Hell, where shall be nothing but Pain and Misery, and Lamentations for the Gospel, and the Grace thereof first offered to them, but unthankfully rejected by them, by which they judge themselves unworthy of the Grace of God, and of Eternal Life, Acts 13.46.

Marginal references: Chap. 21.43.; Chap. 13.42.50. & 22.13. & 24.51. & 25.30.

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

Luke saith, And they that were sent returning to the House, found the Servant whole that had been sick, Luk. 7. v. 10. so as it seemeth, that what Christ said unto the Centurion, must be Interpreted to those whom the Centurion sent in his Name. Go your way, your Business is done, the Centurions Faith hath obtained, it shall be done to him, as he hath believed; where believing must signifie, A certain Perswasion of the Power of Christ, with a relying on his Mercy and Goodness. The proximate Object of Faith is some word of God. How far this Centurion was acquainted with the Oracles of the Old Testament (tho he lived amongst the Iews, and as appears by his building a Synagogue for them, Luk. 7. had a kindness for their Religio[illegible: 1 letter]) I cannot tell. It is most probable▪ that he had some immediate Revelation of God concerning Christ, which he is here said to have believed, and to have had a full perswasion of and trusted in. All Revelations of God are the Object of Faith, tho the Scriptures being now written, are to us that have them, the Tests, and Touch[illegible: 1 letter]tones to try such impressions by. As thou believest, not because thou believest. Our Faith is not meritorious of the least Mercies, but it is an Exercise of Grace which gives Glory to God, and receiveth the reward not of Debt but of Grace. The Miracle appeared in that the Disease was of an incurable Nature, and the Cure was wrought without Application of means, and in such a Moment of time as means, tho used, could not have wrought it.

15 And he touched her hand, and the fever left her, and she arose and ministred unto them.

This Story is related with some further Circumstances. Mar. 1.29. Lu. 4.38, 39. Mark tells us, it was the house of Simon, and Andrew with Iames and Iohn (it seems they lived there together) that they told him of her Sickness, after he had been there some time, That he took her by the hand, and lift her up. Luke saith, it was a great Feaver that they besought him for her, That he stood over her and rebuked the Feaver. Here is no Contradiction, only some Amplifications of the Story. It is plain from this Text, that Peter was a Married Man, and continued so, tho called to be an Apo[illegible: 1 letter]tle, and that he had a Family. Feavers are ordinary Distempers, and often cured by ordinary means, but this was a great Feaver. The Miracle here was not in the Cure of an incurable Disease, but in the way of the Cure, by a touch of his hand, or a lifting her up, and the Suddenness of the Cure, it immediately left her, and her sudden recovery of Strength, that she could presently arise and Minister to them; that she could do it, argued her Cure Miraculous; that she did do it, argues her sense of Christs goodness, and thankfulness, and teacheth us the use we should make of all Gods gracious Providences to us, to make us fitter for the Service of God, and to employ our selves in it; so taking the Cup of Salvation, and praising the Name of the Lord, Psal. 116.13.

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

Mark hath much the same Ch. 1.32. and Luke Ch. 4.40. Luke adds, he [illegible: 1 letter]aid his hands upon them, and healed them, we before Ch. 4, v, 24▪ shewed who were meant by Persons possesse[illegible: 1 letter] by Devils. It is only observable that it is said, he cast out the Devils by his word, by the same power by which he made the World, and all things therein, Gen. 1. his Authoritative word: he healed all that were Sick, that is, all that were brought to him; laying on of his Hands, was but an external Symbol, or rite used in blessing, in Miraculous operations, and in ordination of Ministers. The great question is, how that which the Prophet Isaiah said Ch. 53.4. was fulfilled by these Miraculous operations. The words are, Surely he hath born our Griefs, and carried our Sorrows, and v. 5. By his Stripes we are healed; and the Apostle Peter referring to that Text saith, 1 Pet. 2.24. who bare our Sins in his Body on the Tree. The words neither seem truly quoted, nor doth the Sense appear the same, the Evangelist applying what the Prophet seems to speak of our Sins, to our Bodily infirmities, and his bearing them to his curing them, whereas Peter seemeth to apply it to his bearing our Sins, that is, the punishment of our Sins, in his Stripes, and by his Sufferings on the Cross. What I observed before is here to be considered, that the Evangelists in their quotations out of the old Testament took themselves only concerned to keep to the Sense, not exactly to the Words (which is a liberty we ordinarily take in Quotations) 2. As to the Sense, Grief and Sorrows, are Terms capable of an Interpretation, as to whatsoever comes upon us, as the Fruit, and demerit of our Sins, so as the Prophet designed to express Christs Suffering all the punishment due to us for Sin, of which Nature are all the Afflictions of this Life, and Death it self, as well as the pains of Hell. The only question is, How Matthews saying, he healed the peoples Diseases, answered the Prophets Expression, He bare our Griefs, and carried our Sorrows. This Scripture was twice fulfilled in Christ: as to their Bodily Griefs and Sorrows, that is mentioned by Matthew; tho he bare them not all in his own Body, yet he had Compassion on Men with Reference to them, and shewed himself Afflicted in their Afflictions, by his putting forth his Divine Power to heal them, and he bare the Guilt that was the cause of these and other Griefs and Sorrows upon the Tree, as is said by Peter, and he therefore healed them, that he might demonstrate himself to be the true Messias Prophesied of by Isaiah, who was to come, who was to bear our Griefs, and to carry our Sorrows.

Marginal references: Isaiah 53.4.

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

When Jesus did these things before mentioned, he was in Capernaum, v. 5. but the Multitudes pre[illegible: 2 letters]ing him, he gave order to pass over theSea of Galilee, otherwise called the Sea of Tiberias, [illegible: 1 letter]o. 6.1.

20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head.

We have the same Story, Lu. 9.57. only Luke saith it was as they went in the way: and saith, a certain Man thus said unto him. Matthew more particularly describeth the Man from his Office, or ordinary imployment. Both agree in what he said to our Saviour, Master! (so they usually called their Teachers to whose conduct they gave up themselves) I will follow thee, that is, I am resolved, or I am ready to follow thee, whithersoever thou goest. Thus men often take up suddain Resolutions, to walk with God and to be his Servants, upon Sinister Accounts, and before they have well considered what they are like to meet withal, who own themselves the Disciples of Christ. Our Saviour knowing his Heart, and that this Resolution was either bottomed in his Curiosity, to see his Miracles, or in an hope of some livelyhood from hi[illegible: 1 letter], [illegible: 2 letters]ts him with an Answer, letting him know what difficulties those that followed him must look to meet with. The Foxes have holes, &c. Alas! thou doest not know what it is to follow me, my External Condition is worse then that of the Birds of the Air, they have fixed Ne[illegible: 1 letter]ts, or the Beasts of the Earth, the worst of them have holes, but I have no fixed Habitation on Earth. He both here and in many other Texts calls himself The Son of Man (a name never, that we read of, given to him but by himself) To declare the truth of his humane Nature, and that he had a Natural Compassion for Men, that he was a Child born, a Son given to us, Isaiah 9.6. The Person Prophesied of as the Messias, Dan. 7.13. The Person mentioned, who was to have all things put under his feet, Psal. 8.6. 1 Cor 15.27. Heb. 2.8.

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

Luke repeating the same History, Ch. 9.59, 60. saith, that Christ said to this Man follow me, he replyeth, Lord! Suffer me first to go and bury my Father, to live at home with my Father who is an old Man, till I have performed my last filial Office to him in burying him. Others think that he was already dead, and that this Disciple would not have begged leave for so incertain a time. Christ saith unto him follow me, not that our Lord disapproved the decent manner of burying the dead, but by this let him know, that no Office of love and duty to Men, must be preferred before our duty to God, to whom we owe our first obedience. It appeareth by Luke 9.60. That this Disciple was called to Preach the Gospel, a work not to be omitted, or neglected for any Offices to men. Of old, the High Priests, and the Nazarites, were not to touch dead Bodies, Numb. 6.6. because of their Separation to the more immediate Service of God, Preachers of the Gospel ought to keep themselves as free as they can from what may distract them, saith our Saviour, Let the dead-bury the dead. There are enough to bury the dead, Persons that are spiritually dead, not alive to God, let them take care of those meaner Offices. I have higher imployment for thee than that is. Lawful, and decent Offices become sinful, when they hinder greater duties.

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

It is apparent that the Evangelists did not set down all the Motions and Actions of our Saviour in order, as done by him, whether therefore this was the same motion, and over the same Sea of which mention was made before, is incertain, nor much Material for us to know. Nor yet whether the Storm which here arose was in the ordinary Course of Providence, or raised on purpose for our Saviour to shew his Power in quieting it It is enough for us to k[illegible: 1 letter]ow, that a great Storm did arise. It is expre[illegible: 1 letter]ly said that our S[illegible: 1 letter]vio[illegible: 1 letter]r was asleep ▪ hereby he shewed himself to be truly man, sub[illegible: 1 letter]ect to like in[illegible: 2 letters]rmities wit[illegible: 1 letter] us, (Sin only excepted, Heb 4.1▪5.) That the Disc[illegible: 1 letter]ples came to him and awoke him, saying, Lord save us, we Perish, argued both their Fa[illegible: 1 letter]t[illegible: 1 letter] in his Power, and their Frai[illegible: 1 letter]ty in not considering who was with them in the Ship, one who tho his humanity was asleep, yet was he who watcheth over Israel, who never Slumbreth nor S[illegible: 1 letter]eepeth. Our Sav[illegible: 1 letter]our saith unto them, why are you fea[illegible: 1 letter]ful O ye of little faith! The Prevalence of [illegible: 1 letter]e[illegible: 1 letter]rs in us upon imminent dangers, will not argue no Faith, but will argue a weak Faith. Which yet he that will not break a bruised Reed, nor quench a smo[illegible: 1 letter]king Flax will not discourage. He will therefore give them a Proof of his Divinity, he arose and rebuked the Winds, and the Seas let them know he was their Lord, and commanded them to cease▪ and there was a Calm. It is he that rebuketh the Waves of the Sea, when they roar and stilleth the ragings of the people. The men, either the Sea-men, or the Pas[illegible: 1 letter]engers or both Marvelled, saying, What manner of Man is this, that even the Winds and the Sea obey him, surely this is more than a Man, that can command, Winds and Seas.

28 And when he was come to the other side, unto the countrey of the Gergesenes, there met him two possessed of devils, coming out of the tombs exceeding fierce, so that no man might pass that way.

This Hi[illegible: 2 letters]ory is related by Mark, Ch. 5.1.2, 3, 4, &c. and by Luke Ch. 8.26, 27. more largely than by Math. The other two Evangelists report it to be done in the Country of the Gadarenes, Matthew in the Country of the Gergesenes, they were the same People, sometimes denominated from one great City in their Territories, sometimes from another, who so readeth the Story in all 3 Evangelists will easily conclude it the same▪ tho related with different Circumstances. Matthew saith, there was two of these Daem[illegible: 1 letter]niacks. Mark and Luke mention but one, Luke saith, the Man had Devils a long time, that he ware no Cloths, neither abode in any house but in the Tombs. Mark saith, There met him out of the Tombs a man with an unclean Spirit, who had his dwelling amongst the Tombs, and no man could bind him, no not with Chains. Because he had been often bound with Fetters, and Chains, and the Chains had been pluckt asunder by him, and the Fetters broken in pieces, neither could any man tame him, and always Night and Day, he was in the Mountains, and in the Tombs crying, and cutting himself with Stones Matthew saith he came out of the Tombs, was exceeding fierce, so as none could pass that way. Divines agree, that the Power of the Evil Angels was not abated by their fall, they were only depraved in the[illegible: 1 letter]r Will. That the power of an Angel is much more, thanis here mentioned, is out of question. That the Evil Angels do not exert this Power upon us is from the re[illegible: 1 letter]training Power of God, we live in the A[illegible: 1 letter]r in which the Devil hath a Principality, Eph. 2.2. why God at that time suffered the Devil more to Exercise this power over the Bodies of Men▪ we probably shewed before upon Math. 4.24. the World was grown very ignorant, and wicked, and Sottishly Superstitious: besides he was now come, who was to destroy the Works of the Devil, and was to shew his Divine Power in casting him out. The Jews buried their dead out of their Cities, the richer of them had Tombs hewed out of Rocks, &c. and those very large as may be learned from Isaiah 65.4. Io. 20.6. The Devil chose these places partly to affright Persons through the horror of the places, and torment the possessed with Noyso[illegible: 1 letter]eness of them, partly to cheat Men, with an opinion they were the Souls of the Persons Deceased that were thereburied.

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

Mark saith Ch. 5.8. That Iesus (first) said to him come out of the Man, and v. 6, 7. when he saw Iesus afar off, he ran and worshipped him, and cryed out with a loud Voice, what have I to do with thee, Iesus, thou Son of the high God? I adjure thee, that thou torment us not. Lukes Relation Ch. 8. v. 28, 29. is much the [illegible: 1 letter]ame with Marks. The Devils possessing these poor Creatures, hearing Christ to whose power they knew they were subject to command them out of this Man, or these two Men, said, What have we to do with thee, Iesus thou Son of God? The Devils knew Christ to be the Son of God, tho the Iews would not believe it, they say unto him, what have we to do with thee? an usual Phrase made use of, where men had no desire to be troubled with the Company, Converse or I[illegible: 1 letter]portunity of others, Ios. 22.24. 2 Sam. 16.20. 2 Kings 9.18. 2 Chron. 35.21. Ioel 3.4. Iohn 2.4. when they came to him with some ingrateful motions, &c. art thou come hither to torment us bef[illegible: 1 letter]re the time? either they look upon the[illegible: 1 letter]r Dispossession as a Torment, for the Devil is not at quiet, but when he is doing Evil, and as this is the Tempest of the old Serpent, so we shall observe that he Communicateth it to his Seed, Prov. 4.16. or else the Devil was a fraid lest Christ should have commanded him to his Chains, before the day of Judgment.

31 So the devils besought him, saying, if thou castest us out, suffer us to go away into the herd of swine.

Both Mark and Luke, interpose here something more, Mark 5.9. And he asked him what is thy Name? and he answered and said. My Name is Legion, for we are many, Luke saith. And Iesus asked him, saying, what is thy Name? because many Devils were entred into him. A Roman Legion, consisted of twelve thousand five hundred Souldiers Not that there were precisely so many Evil Spirits which had a power over this poor Man, but many had. A certain number is named for one incertain. Christ knew his case well enough, but probably asked him the que[illegible: 1 letter]tion for the further G[illegible: 1 letter]orifying of his Divine power, in ca[illegible: 2 letters]ing them out. Luke adds, v. 31. And they besought him that he would not command them to go out into the deep. I cannot think that the meaning of that is into the Sea, for surely the Devil did not [illegible: 1 letter]ear drowning▪ the word is [non-Latin text not transcribed] into the Abyss, that is into Hell, into the bottomless Pit, where he could do no more mischief, Mark saies, Ch. 5.10, The Devil besought him that he would not send them out of the Country. Still upon the same Grounds, the Devil hath an insatiable Thirst to do mischief, and would gladly be where he may do it. In the mean time he knoweth it is in the power of Christ to send him whither he pleaseth. Now comes in the 30. and 31. v. of Matthew, they saw an Herd of many Swine feeding, Mark saith, Ch. 5.11. nigh unto the Mountains. Luke saith on the Mountain. They beseech Christ to give them leave to enter into the Swine, and the Text saith. He suffered them. The Devil cannot so much as trouble a Swine without leave from God. The next v. tells us the Consequent of it,

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

Mark gives us much the same account, Ch. 5.13. only adding, they were about two thousand. Luke differeth not only what Matthew calls a Sea, Luke calls a Lake, but the Iews call'd all great gatherings together of Waters Seas. The Devil is naturally so fond of doing mischief, that he will rather play at a small Game than stand out. This way of Executing his Malice, upon the Beasts, we have often Experience[illegible: 1 letter] of in the practice of Witchcraft. And it may teach Husbandmen, and those that trade in much Cattle, to whom they are beholden for the Preservation of their Cattle, and how rightly God is Styled, he that preserveth both Man and Beast, and what need they have to keep up daily Prayer in their Families, and to live so as they may not make God their Enemy, who hath Legions of Devils, as well as many Legions of less hurtful Creatures to revenge his Quarels.

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

Mark and Luke in th[illegible: 1 letter]s differ not from Matthew, only they add, that they told it in the City, and Country Those that most serve the Devil are afraid of him, when he cometh to shew himself in his true Colours. These Men go, and publish abroad the Miracle, what had happened to the Man that was so famous an Object of the Devils malice, and what had happened to the Swine.

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

Both Mark and Luke here add much. Mark saith, Ch. 5.14, 15, 16, 17, 18, 19. And they went out to see what it was that was done. And they came to Iesus, and saw him that was possessed with a Devil, and had the Legion, sitting, and Clothed, and in his right mind, and they were afraid, And they that saw it told them how it befell to him, that was possessed with the Devil, and also concerning the Swine: And they began to pray him to depart out of their Coasts. And when he was come into the Ship, he that had been possessed by the Devil, prayed him that he might be with him. How be it Iesus suffered him not, but said unto him. Go home to thy Friends, and tell them how great things the Lord hath done for thee, and hath had Compassion on thee. And he departed and began to publish in Decapolis, how great things Iesus had done for him, and all men did marvel. Luke saith, Ch. 8.26.28, 29. Then the whole Multitude of the Country of the Gadarens, round about besought him to depart from them, for they were taken with great fear▪ and he went up into the Ship, and departed back again. Now the Man out of whom the Devils were departed, besought him that he might be with him, but Iesus sent him away, sa[illegible: 1 letter]ing, Return to thine own House, and shew how great things God hath done unto thee: And he went away, and pub[illegible: 1 letter]ished throughout the who[illegible: 1 letter]e City how great things Iesus had d[illegible: 1 letter]ne unto h[illegible: 1 letter]m: By the whole City, or the whole Country, we must understand a very great part of them came out to meet Iesus: Mark expoundeth it, to see that which was done, and to beseech [illegible: 1 letter]im to depart out of their Coast: They saw him, and not him only, but him that had been possessed of the Devils, sitting at his Feet clothed, in his right mind. A great Miracle wrought. They did not only see it, but they heard their Servants, the Swine-Herds arresting it, they had all the external means of Faith imaginable: How are they affected? The Text saith, they were afraid. An awe of this great Person seized them, and possibly they were afraid, le[illegible: 1 letter]t he should have done them some further Evil. What is the effect of this Fear? Surely they will fall down at his Feet, beg his Grace and Favour, and that he would continue with them, and be the Author of more good amongst them. Tho they had lost two thousand Swine, yet they were delivered from the Fear of him that was possessed with the Devil. And that poor Creature was delivered from as great an Affliction as we can imagine. Nothing of all this. They came and Prayed, and besought him to go out of their Coasts: Certainly, our Saviour's knowledge of the Nature of this People, and what was in their Hearts, provoked him to give the Devils such a Liberty as he did, to destroy their Swine; we are ordinarily punished, in the thing wherein we offend, we need no more than our ordinary Wishes, and Prayers to ruin us: Who shall hereafter tell us of a Power in Mans Will, to do that which is spiritually good, upon a Moral Suasion, what higher Moral Suasion, could these Gadarens have had, than the sight of Christ, and what he had done, afforded, (yet for ought appears) they were Unanimous in this Desire, that Christ should be gone. They do not do what was in their Power to do, desiring him to stay. But oh! How dangerous a thing it is, for Men to reject Christ, he immediately departeth, and we do not read that he came here any more. But he out of whom the Devils were cast abideth with him, sits at his Feet, desires he may go along with him. How great a difference there is, betwixt seeing and hearing of Christ, and Tas[illegible: 2 letters]ng how good he is. The poor demoniack, would have left his Country, and gone with him. But Christ suffered him not, probably he saw it would be more for the Glory of God for him to stay, he therefore Commands him to return to his House, and shew what God had done for him, and how he had Compassion on him. We cannot more shew our Thankfulness to God, than by declaring his wonderful Works, and what in particular he hath done for us. This poor Man doth accordingly, and publisheth the Name of Christ in Decapolis, which Name comprehendeth a space of the Country, within which were ten Cities (as the word doth signifie) whereof Gadara (saith Pliny) was one, from which City these People had their Denomination of Gadarenes; that is, Citizens of Gadara: Or, Inhabitants of the Country adjacent to that City.

Marginal references: Acts 16.[illegible: 2 letters].

The Leper Healed.

1 When he was come down from the mountain, great multitudes followed him. 2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

The first verse refers to the close of the foregoing sermon: the people that heard him were astonished at his doctrine; and the effect was, that when he came down from the mountain, great multitudes followed him; though he was so strict a Lawgiver, and so faithful a Reprover, they diligently attended him, and were loth to disperse, and go from him. Note, They to whom Christ has manifested himself, cannot but desire to be better acquainted with him. They who know much of Christ should covet to know more; and then shall we know, if we thus follow on to know the Lord. It is pleasing to see people so well affected to Christ, as to think they can never hear enough of him; so well affected to the best things, as thus to flock after good preaching, and to follow the Lamb withersoever he goes. Now was Jacob's prophecy concerning the Messiah fulfilled, that unto him shall the gathering of the people be; yet they who gathered to him did not cleave to him. They who followed him closely and constantly were but few, compared with the multitudes that were but followers at large.

In these verses we have an account of Christ's cleansing a leper. It should seem, by comparing Mark i. 40, and Luke v. 12, that this passage, though placed, by St. Matthew, after the sermon on the mount, because he would give account of his doctrine first, and then of his miracles, happened some time before; but that is not at all material. This is fitly recorded with the first of Christ's miracles, 1. Because the leprosy was looked upon, among the Jews, as a particular mark of God's displeasure: hence we find Miriam, Gehazi, and Uzziah, smitten with leprosy for some one particular sin; and therefore Christ, to show that he came to turn away the wrath of God, by taking away sin, began with the cure of a leper. 2. Because this disease, as it was supposed to come immediately from the hand of God, so also it was supposed to be removed immediately by his hand, and therefore it was not attempted to be cured by physicians, but was put under the inspection of the priests, the Lord's ministers, who waited to see what God would do. And its being in a garment, or in the walls of a house, was altogether supernatural: and it should seem to be a disease of a quite different nature from what we now call the leprosy. The king of Israel said, Am I God, that I am sent to, to recover a man of a leprosy? 2 Kings v. 7. Christ proved himself God, by recovering many from the leprosy, and authorizing his disciples, in his name, to do so too (ch. x. 8), and it is put among the proofs of his being the Messiah, ch. xi. 5. He also showed himself to be the Saviour of his people from their sins; for though every disease is both the fruit of sin, and a figure of it, as the disorder of the soul, yet the leprosy was in a special manner so; for it contracted such a pollution, and obliged to such a separation from holy things, as no other disease did; and therefore in the laws concerning it (Lev. xiii. and xiv.), it is treated, not as a sickness, but as an uncleanness; the priest was to pronounce the party clean or unclean, according to the indications: but the honour of making the lepers clean was reserved for Christ, who was to do it as the High Priest of our profession; he comes to do that which the law could not do, in that it was weak through the flesh, Rom. viii. 3. The law discovered sin (for by the law is the knowledge of sin), and pronounced sinners unclean; it shut them up (Gal. iii. 23), as the priest did the leper, but could go no further; it could not make the comers thereunto perfect. But Christ takes away sin; cleanses us from it, and so perfecteth for ever them that are sanctified. Now here we have,

I. The leper's address to Christ. If this happened, as it is here placed, after the sermon on the mount, we may suppose that the leper, though shut out by his disease from the cities of Israel, yet got within hearing of Christ's sermon, and was encouraged by it to make his application to him; for he that taught as one having authority, could heal so; and therefore he came and worshipped him, as one clothed with a divine power. His address is, Lord, if thou wilt, thou canst make me clean. The cleaning of him may be considered,

1. As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will; Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's will to bestow them, as we may of his power, for his power in them is unlimited by a regard to his glory and our good: when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves; Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable.

2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out from communion with God, to which that we maybe restored, it is necessary that we be cleansed from this leprosy, and this ought to be our great concern. Now observe, It is our comfort when we apply ourselves to Christ, as the great Physician, that if he will, he can make us clean; and we should, with an humble, believing boldness, go to him and tell him so. That is, (1.) We must rest ourselves upon his power; we must be confident of this, that Christ can make us clean. No guilt is so great but that there is a sufficiency in his righteousness to atone for it; no corruption so strong, but there is a sufficiency in his grace to subdue it. God would not appoint a physician to his hospital that is not par negotio—every way qualified for the undertaking. (2.) We must recommend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour; "Lord, if thou wilt. I throw myself at thy feet, and if I perish, I will perish there."

II. Christ's answer to this address, which was very kind, v. 3.

1. He put forth his hand and touched him. The leprosy was a noisome, loathsome disease, yet Christ touched him; for he did not disdain to converse with publicans and sinners, to do them good. There was a ceremonial pollution contracted by the touch of a leper; but Christ would show, that when he conversed with sinners, he was in no danger of being infected by them, for the prince of this world had nothing in him. If we touch pitch, we are defiled; but Christ was separate from sinners, even when he lived among them.

2. He said, I will, be thou clean. He did not say, as Elisha to Naaman, Go, wash in Jordan; did not put him upon a tedious, troublesome, chargeable course of a physic, but spake the word and healed him. (1.) Here is a word of kindness, I will; I am as willing to help thee, as thou art to be helped. Note, They who by faith apply themselves to Christ for mercy and grace, may be sure that he is willing, freely willing, to give them the mercy and grace they come to him for. Christ is a Physician, that does not need to be sought for, he is always in the way; does not need to be urged, while we are yet speaking, he hears; does not need to be feed, he heals freely, not for price nor reward. He has given all possible demonstration, that he is as willing as he is able to save sinners. (2.) A word of power, Be thou clean. Both a power of authority, and a power of energy, are exerted in this word. Christ heals by a word of command to us; Be thou clean; "Be willing to be clean, and use the means; cleanse thyself from all filthiness;" but there goes along with this a word of command concerning us, a word that does the work; I will that thou be clean. Such a word as this is necessary to the cure, and effectual for it; and the Almighty grace which speaks it, shall not be wanting to those who truly desire it.

III. The happy change hereby wrought: Immediately his leprosy was cleansed. Nature works gradually, but the God of nature works immediately; he speaks it, it is done; and yet he works effectually; he commands, and it stands fast. One of the first miracles Moses wrought, was curing himself of a leprosy (Exod. iv. 7), for the priests under the law offered sacrifices first for their own sin; but one of Christ's first miracles was curing another of leprosy, for he had no sin of his own to atone for.

IV. The after-directions Christ gave him. It is fit that they who are cured by Christ should ever after be ruled by him.

1. See thou tell no man; "Tell no man till thou has shown thyself to the priest, and he has pronounced thee clean; and so thou hast a legal proof, both that thou wast before a leper, and art now thoroughly cleansed." Christ would have his miracles to appear in their full light and evidence, and not to be published till they could appear so. Note, They that preach the truths of Christ should be able to prove them; to defend what they preach, and convince gainsayers. "Tell no man, till thou hast showed thyself to the priest, lest if he hear who cured thee, he should out of spite deny to give thee a certificate of the cure, and so keep thee under confinement." Such were the priests in Christ's time, that they who had any thing to do with them had need to have been as wise as serpents.

2. Go show thyself to the priest, according to the law, Lev. xiv. 2. Christ took care to have the law observed, lest he should give offence, and to show that he will have order kept up, and good discipline and respect paid to those that are in office. It may be of use to those that are cleansed of their spiritual leprosy, to have recourse to Christ's ministers, and to open their case to them, that they may assist them in their enquiries into their spiritual state, and advise, and comfort, and pray for them.

3. Offer the gift that Moses commanded, in token of thankfulness to God, and recompence to the priest for his pains; and this for a testimony unto them; either, (1.) Which Moses commanded for a testimony: the ceremonial laws were testimonies of God's authority over them, care of them, and of that grace which should afterwards be revealed. Or, (2.) "Do thou offer it for a testimony, and let the priest know who cleansed thee, and how; and it shall be a testimony, that there is one among them who does that which the high priest cannot do. Let it remain upon record as a witness of my power, and a testimony for me to them, if they will use it and improve it; but against them, if they will not:" for so Christ's word and works are testimonies.

Christ Heals the Centurion's Servant.

5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

We have here an account of Christ's curing the centurion's servant of a palsy. This was done at Capernaum, where Christ now dwelt, ch. iv. 13. Christ went about doing good, and came home to do good too; every place he came to was the better for him.

The persons Christ had now to do with were,

1. A centurion; he was a supplicant, a Gentile, a Roman, an officer of the army; probably commander-in-chief of that part of the Roman army which was quartered at Capernaum, and kept garrison there. (1.) Though he was a soldier (and a little piety commonly goes a great way with men of that profession), yet he was a godly man; he was eminently so. Note, God has his remnant among all sorts of people. No man's calling or place in the world will be an excuse for his unbelief and impiety; none shall say in the great day, I had been religious, if I had not been a soldier; for such there are among the ransomed of the Lord. And sometimes where grace conquers the unlikely, it is more than a conqueror; this soldier that was good, was very good. (2.) Though he was a Roman soldier, and his very dwelling among the Jews was a badge of their subjection to the Roman yoke, yet Christ, who was King of the Jews, favoured him; and therein has taught us to do good to our enemies, and not needlessly to interest ourselves in national enmities. (3.) Though he was a Gentile, yet Christ countenanced him. It is true, he went not to any of the Gentile towns (it was the land of Canaan that was Immanuel's land, Isa. viii. 8), yet he received addresses from Gentiles; now good old Simeon's word began to be fulfilled, that he should be a light to lighten the Gentiles, as well as the glory of his people Israel. Matthew, in annexing this cure to that of the leper, who was a Jew, intimates this; the leprous Jews Christ touched and cured, for he preached personally to them; but the paralytic Gentiles he cured at a distance; for to them he did not go in person, but sent his word and healed them; yet in them he was more magnified.

2. The centurion's servant; he was the patient. In this also it appears, that there is no respect of persons with God; for in Christ Jesus, as there is neither circumcision nor uncircumcision, so there is neither bond nor free. He is as ready to heal the poorest servant, as the richest master; for himself took upon him the form of a servant, to show his regard to the meanest.

Now in the story of the cure of this servant, we may observe an intercourse or interchanging of graces, very remarkable between Christ and the centurion. See here,

I. The grace of the centurion working towards Christ. Can any good thing come out of a Roman soldier? any thing tolerable, much less any thing laudable? Come and see, and you will find abundance of good coming out of this centurion that was eminent and exemplary. Observe, 1. His affectionate address to Jesus Christ, which speaks,

(1.) A pious regard to our great Master, as one able and willing to succour and relieve poor petitioners. He came to him beseeching him, not as Naaman the Syrian (a centurion too) came to Elisha, demanding a cure, taking state, and standing upon points of honour; but with cap in hand as a humble suitor. By this it seems that he saw more in Christ than appeared at first view; saw that which commanded respect, though to those who looked no further, his visage was marred more than any man's. The officers of the army, being comptrollers of the town, no doubt made a great figure, yet he lays by the thoughts of his post of honour, when he addresses himself to Christ, and comes beseeching him. Note, the greatest of men must turn beggars, when they have to do with Christ. He owns Christ's sovereignty, in calling him Lord, and referring the case to him, and to his will, and wisdom, by a modest remonstrance, without any formal and express petition. He knew he had to do with a wise and gracious Physician, to whom the opening of the malady was equivalent to the most earnest request. A humble confession of our spiritual wants and diseases shall not fail of an answer of peace. Pour out thy complaint, and mercy shall be poured out.

(2.) A charitable regard to his poor servant. We read of many that came to Christ for their children, but this is the only instance of one that came to him for a servant: Lord, my servant lieth at home sick. Note, it is the duty of masters to concern themselves for their servants, when they are in affliction. The palsy disabled the servant for his work, and made him as troublesome and tedious as any distemper could, yet he did not turn him away when he was sick (as that Amalekite did his servants, 1 Sam. xxx. 13), did not send him to his friends, not let him lie by neglected, but sought out the best relief he could for him; the servant could not have done more for the master, than the master did here for the servant. The centurion's servants were very dutiful to him (v. 9), and here we see what made them so; he was very kind to them, and that made them the more cheerfully obedient to him. As we must not despise the cause of our servants, when they contend with us (Job xxxi. 13, 15), so we must not despise their case when God contends with them; for we are made in the same mould, by the same hand, and stand upon the same level with them before God, and must not set them with the dogs of our flock. The centurion applies not to witches or wizards for his servant, but to Christ. The palsy is a disease in which the physician's skill commonly fails; it was therefore a great evidence of his faith in the power of Christ, to come to him for a cure, which was above the power of natural means to effect. Observe, How pathetically he represents his servant's case as very sad; he is sick of the palsy, a disease which commonly makes the patient senseless of pain, but this person was grievously tormented; being young, nature was strong to struggle with the stroke, which made it painful. (It was not paralysis simplex, but scorbutica). We should thus concern ourselves for the souls of our children, and servants, that are spiritually sick of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual evils, inactive in that which is spiritually good, and bring them to the means of healing and health.

2. Observe his great humility and self-abasement. After Christ had intimated his readiness to come and heal his servants (v. 7), he expressed himself with the more humbleness of mind. Note, Humble souls are made more humble, by Christ's gracious condescensions to them. Observe what was the language of his humility; Lord, I am not worthy that thou shouldest come under my roof (v. 8), which speaks mean thought of himself, and high thoughts of our Lord Jesus. He does not say, "My servant is not worthy that thou shouldest come into his chamber, because it is in the garret;" But I am not worthy that thou shouldest come into my house. The centurion was a great man, yet he owned his unworthiness before God. Note, Humility very well becomes persons of quality. Christ now made but a mean figure in the world, yet the centurion, looking upon him as a prophet, yea, more than a prophet, paid him this respect. Note, We should have a value and veneration for what we see of God, even in those who, in outward condition, are every way our inferiors. The centurion came to Christ with a petition, and therefore expressed himself thus humbly. Note, In all our approaches to Christ, and to God through Christ, it becomes us to abase ourselves, and to lie low in the sense of our own unworthiness, as mean creatures and as vile sinners, to do any thing for God, to receive any good from him, or to have any thing to do with him.

3. Observe his great faith. The more humility the more faith; the more diffident we are of ourselves, the stronger will be our confidence in Jesus Christ. He had an assurance of faith not only that Christ could cure his servant, but,

(1.) That he could cure him at a distance. There needed not any physical contact, as in natural operations, nor any application to the part affected; but the cure, he believed, might be wrought, without bringing the physician and patient together. We read afterwards of those, who brought the man sick of the palsy to Christ, through much difficulty, and set him before him; and Christ commended their faith for a working faith. This centurion did not bring his man sick of the palsy, and Christ commended his faith for a trusting faith: true faith is accepted of Christ, though variously appearing: Christ puts the best construction upon the different methods of religion that people take, and thereby has taught us to do so too. This centurion believed, and it is undoubtedly true, that the power of Christ knows no limits, and therefore nearness and distance are alike to him. Distance of place cannot obstruct either the knowing or working of him that fills all places. Am I a God at hand, says the Lord, and not a God afar off? Jer. xxiii. 23.

(2.) That he could cure him with a word, not send him a medicine, much less a charm; but speak the word only, and I do not question but my servant shall be healed. Herein he owns him to have a divine power, an authority to command all the creatures and powers of nature, which enables him to do whatsoever he pleases in the kingdom of nature; as at first he raised that kingdom by an almighty word, when he said, Let there be light. With men, saying and doing are two things; but not so with Christ, who is therefore the Arm of the Lord, because he is the eternal Word. His saying, Be ye warmed and filled (Jam. ii. 16), and healed, warms, and fills and heals.

The centurion's faith in the power of Christ he here illustrates by the dominion he had, as a centurion, over his soldiers, as a master over his servants; he says to one, Go, and he goes, &c. They were all at his beck and command, so as that he could by them execute things at a distance; his word was a law to them—dictum factum; well-disciplined soldiers know that the commands of their officers are not to be disputed, but obeyed. Thus could Christ speak, and it is done; such a power had he over all bodily diseases. The centurion had this command over his soldiers, though he was himself a man under authority; not a commander-in-chief, but a subaltern officer; much more had Christ this power, who is the supreme and sovereign Lord of all. The centurion's servants were very obsequious, would go and come at every the least intimation of their master's mind. Now, [1.] Such servants we all should be to God: we must go and come at his bidding, according to the directions of his word, and the disposals of his providence; run where he sends us, return when he remands us, and do what he appoints. What saith my Lord unto his servant? When his will crosses our own, his must take place, and our own be set aside. [2.] Such servants bodily diseases are to Christ. They seize us when he sends them; they leave us when he calls them back; they have that effect upon us, upon our bodies, upon our souls, that he orders. It is a matter of comfort to all that belong to Christ, for whose good his power is exerted and engaged, that every disease has his commission, executes his command, is under his control, and is made to serve the intentions of his grace. They need not fear sickness, nor what it can do, who see it in the hand of so good a Friend.

II. Here is the grace of Christ appearing towards this centurion; for to the gracious he will show himself gracious.

1. He complies with his address at the first word. He did but tell him his servant's case, and was going on to beg a cure, when Christ prevented him, with this good word, and comfortable word, I will come and heal him (v. 7); not I will come and see him—that had evinced him a kind Saviour; but, I will come and heal him—that shows him a mighty, an almighty Saviour; it was a great word, but no more than he could make good; for he has healing under his wings; his coming is healing. They who wrought miracles by a derived power, did not speak thus positively, as Christ did, who wrought them by his own power, as one that had authority. When a minister is sent for to a sick friend, he can but say, I will come and pray for him; but Christ says, I will come and heal him: it is well that Christ can do more for us than our ministers can. The centurion desired he would heal his servant; he says, I will come and heal him; thus expressing more favour than he did either ask or think of. Note, Christ often outdoes the expectations of poor supplicants. See an instance of Christ's humility, that he would make a visit to a poor soldier. He would not go down to see a nobleman's sick child, who insisted upon his coming down (John iv. 47-49), but he proffers to go down to see a sick servant; thus does he regard the low estate of his people, and give more abundant honour to that part which lacked. Christ's humility, in being willing to come, gave an example to him, and occasioned his humility, in owning himself unworthy to have him come. Note, Christ's gracious condescensions to us, should make us the more humble and self-abasing before him.

2. He commends his faith, and takes occasion from it to speak a kind word of the poor Gentiles, v. 10-12. See what great things a strong but self-denying faith can obtain from Jesus Christ, even of general and public concern.

(1.) As to the centurion himself; he not only approved him and accepted him (that honour have all true believers), but he admired him and applauded him: that honour great believers have, as Job; there is none like unto him in the earth.

[1.] Christ admired him, not for his greatness, but for his graces. When Jesus heard it, he marvelled; not as if it were to him new and surprising, he knew the centurion's faith, for he wrought it; but it was great and excellent, rare and uncommon, and Christ spoke of it as wonderful, to teach us what to admire; not worldly pomp and decorations, but the beauty of holiness, and the ornaments which are in the sight of God of great price. Note, The wonders of grace should affect us more than the wonders of nature or providence, and spiritual attainments more than any achievements in this world. Of those that are rich in faith, not of those that are rich in gold and silver, we should say that they have gotten all this glory, Gen. xxx. 1. But whatever there is admirable in the faith of any, it must redound to the glory of Christ, who will shortly be himself admired in all them that believe, as having done in and for them marvellous things.

[2.] He applauded him in what he said to them that followed. All believers shall be, in the other world, but some believers are, in this world, confessed and acknowledged by Christ before men, in his eminent appearances for them and with them. Verily, I have not found so great faith, no, not in Israel. Now this speaks, First, Honour to the centurion; who, though not a son of Abraham's loins, was an heir of Abraham's faith, and Christ found it so. Note, The thing that Christ seeks is faith, and wherever it is, he finds it, though but as a grain of mustard-seed. He had not found so great faith, all things considered, and in proportion to the means; as the poor widow is said to cast in more than they all, Luke xxi. 3. Though the centurion was a Gentile, yet he was thus commended. Note, We must be so far from grudging, that we must be forward, to give those their due praise, that are not within our denomination or pale. Secondly, It speaks shame to Israel, to whom pertained the adoption, the glory, the covenants, and all the assistances and encouragements of faith. Note, When the Son of man comes, he finds little faith, and, therefore, he finds so little fruit. Note, the attainments of some, who have had but little helps for their souls, will aggravate the sin and ruin of many, that have had great plenty of the means of grace, and have not made a good improvement of them. Christ said this to those that followed him, if by any means he might provoke them to a holy emulation, as Paul speaks, Rom. xi. 14. They were Abraham's seed; in jealousy for that honour, let them not suffer themselves to be outstripped by a Gentile, especially in that grace for which Abraham was eminent.

(2.) As to others. Christ takes occasion from hence to make a comparison between Jews and Gentiles, and tells them two things, which could not but be very surprising to them who had been taught that salvation was of the Jews.

[1.] That a great many of the Gentiles should be saved, v. 11. The faith of the centurion was but a specimen of the conversion of the Gentiles, and a preface to their adoption into the church. This was a topic our Lord Jesus touched often upon; he speaks it with assurance; I say unto you, "I that know all men;" and he could not say any thing more pleasing to himself, or more displeasing to the Jews; an intimation of this kind enraged the Nazarenes against him, Luke iv. 27. Christ gives us here an idea, First, of the persons that shall be saved; many from the east and the west: he had said (ch. vii. 14), Few there be that find the way of life; and yet here many shall come. Few at one time, and in one place; yet, when they come altogether, they will be a great many. We now see but here and there one brought to grace; but we shall shortly see the Captain of our salvation bringing many sons to glory, Heb. ii. 10. He will come with ten thousands of his saints (Jude 14), with such a company as no man can number (Rev. vii. 9); with nations of them that are saved, Rev. xxi. 24. They shall come from the east and from the west; places far distant from each other; and yet they shall all meet at the right hand of Christ, the Centre of their unity. Note, God has his remnant in all places; from the rising of the sun, to the going down of the same, Mal. i. 11. The elect will be gathered from the four winds, ch. xxiv. 31. They are sown in the earth, some scattered in every corner of the field. The Gentile world lay from east to west, and they are especially meant here; though they were strangers to the covenant of promise now, and had been long, yet who knows what hidden ones God had among them then? As in Elijah's time in Israel (1 Kings xix. 14), soon after which they flocked into the church in great multitudes, Isa. lx. 3, 4. Note, When we come to heaven, as we shall miss a great many there, that we thought had been going thither, so we shall meet a great many there, that we did not expect. Secondly, Christ gives us an idea of the salvation itself. They shall come, shall come together, shall come together to Christ, 2 Thess. ii. 1. 1. They shall be admitted into the kingdom of grace on earth, into the covenant of grace made with Abraham, Isaac, and Jacob; they shall be blessed with faithful Abraham, whose blessing comes upon the Gentiles, Gal. iii. 14. This makes Zaccheus a son of Abraham, Luke xix. 9. 2. They shall be admitted into the kingdom of glory in heaven. They shall come cheerfully, flying as doves to their windows; they shall sit down to rest from their labours, as having done their day's work; sitting denotes continuance: while we stand, we are going; where we sit, we mean to stay; heaven is a remaining rest, it is a continuing city; they shall sit down, as upon a throne (Rev. iii. 21); as at a table; that is the metaphor here; they shall sit down to be feasted; which denotes both fulness of communication, and freedom and familiarity of communion, Luke xxii. 30. They shall sit down with Abraham. They who in this world were ever so far distant from each other in time, place, or outward condition, shall all meet together in heaven; ancients and moderns, Jews and Gentiles, rich and poor. The rich man in hell sees Abraham, but Lazarus sits down with him, leaning on his breast. Note, Holy society is a part of the felicity of heaven; and they on whom the ends of the world are come, and who are most obscure, shall share in glory with the renowned patriarchs.

[2.] That a great many of the Jews should perish, v. 12. Observe,

First, A strange sentence passed; The children of the kingdom shall be cast out; the Jews that persist in unbelief, though they were by birth children of the kingdom, yet shall be cut off from being members of the visible church: the kingdom of God, of which they boasted that they were the children, shall be taken from them, and they shall become not a people, not obtaining mercy, Rom. xi. 20; ix. 31. In the great day it will not avail men to have been children of the kingdom, either as Jews or as Christians; for men will then be judged, not by what they were called, but by what they were. If children indeed, then heirs; but many are children in profession, in the family, but not of it, that will come short of the inheritance. Being born of professing parents denominates us children of the kingdom; but if we rest in that, and have nothing else to show for heaven but that, we shall be cast out.

Secondly, A strange punishment for the workers of iniquity described; They shall be cast into outer darkness, the darkness of those that are without, of the Gentiles that were out of the church; into that the Jews were cast, and into worse; they were blinded, and hardened, and filled with terrors, as the apostle shows, Rom. xi. 8-10. A people so unchurched and given up to spiritual judgments, are in utter darkness already: but it looks further, to the state of damned sinners in hell, to which the other is a dismal preface. They shall be cast out from God, and all true comfort, and cast into darkness. In hell there is fire, but no light; it is utter darkness; darkness in extremity; the highest degree of darkness, without any remainder, or mixture, or hope, of light; not the least gleam or glimpse of it; it is darkness that results from their being shut out of heaven, the land of light; they who are without, are in the regions of darkness; yet that is not the worst of it, there shall be weeping and gnashing of teeth. 1. In hell there will be great grief, floods of tears shed to no purpose; anguish of spirit preying eternally upon the vitals, in the sense of the wrath of God, is the torment of the damned. 2. Great indignation: damned sinners will gnash their teeth for spite and vexation, full of the fury of the Lord; seeing with envy the happiness of others, and reflecting with horror upon the former possibility of their own being happy, which is now past.

3. He cures his servant. He not only commends his application to him, but grants him that for which he applied, which was a real answer, v. 13. Observe,

(1.) What Christ said to him: he said that which made the cure as great a favour to him as it was to his servant, and much greater; As thou hast believed, so be it done to thee. The servant got a cure of his disease, but the master got the confirmation and approbation of his faith. Note, Christ often gives encouraging answers to his praying people, when they are interceding for others. It is kindness to us, to be heard for others. God turned the captivity of Job, when he prayed for his friends, Job xlii. 10. It was a great honour which Christ put upon this centurion, when he gave him a blank, as it were; Be it done as thou believest. What could he have more? Yet what was said to him is said to us all, Believe, and ye shall receive; only believe. See here the power of Christ, and the power of faith. As Christ can do what he will, so an active believer may have what he will from Christ; the oil of grace multiplies, and stays not till the vessels of faith fail.

(2.) What was the effect of this saying: the prayer of faith was a prevailing prayer, it ever was so, and ever will be so; it appears, by the suddenness of the cure, that it was miraculous: and by its coincidence with Christ's saying, that the miracle was his; he spake, and it was done; and this was a proof of his omnipotence, that he has a long arm. It is the observation of a learned physician, that the diseases Christ cured were chiefly such as were the most difficult to be cured by any natural means, and particularly the palsy. Omnis paralysis, præsertim vetusta, aut incurabilis est, aut difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo curandi fuerunt propositi, difficillimos sua matura curatu esse—Every kind of palsy, especially of long continuance, is either incurable, or is found to yield with the utmost difficulty to medical skill, even in young subjects; so that I have frequently remarked, that all the diseases which were referred to Christ for cure appear to have been of the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum, lib. 2. cap. 5.

Peter's Wife's Mother Healed.

14 And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. 15 And he touched her hand, and the fever left her: and she arose, and ministered unto them. 16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.

They who pretend to be critical in the Harmony of the evangelists, place this passage, and all that follows to the end of ch. ix. before the sermon on the mount, according to the order which Mark and Luke observe in placing it. Dr. Lightfoot places only this passage before the sermon on the mount, and v. 18, &c. after. Here we have,

I. A particular account of the cure of Peter's wife's mother, who was ill of a fever; in which observe,

1. The case, which was nothing extraordinary; fevers are the most common distempers; but, the patient being a near relation of Peter's, it is recorded as an instance of Christ's peculiar care of, and kindness to, the families of his disciples. Here we find, (1.) That Peter had a wife, and yet was called to be an apostle of Christ; and Christ countenanced the marriage state, by being thus kind to his wife's relations. The church of Rome, therefore, which forbids ministers to marry, goes contrary to that apostle from whom they pretend to derive an infallibility. (2.) That Peter had a house, though Christ had not, v. 20. Thus was the disciple better provided for than his Lord. (3.) That he had a house at Capernaum, though he was originally of Bethsaida; it is probably, he removed to Capernaum, when Christ removed thither, and made that his principal residence. Note, It is worth while to change our quarters, that we may be near to Christ, and have opportunities of converse with him. When the ark removes, Israel must remove and go after it. (4.) That he had his wife's mother with him in his family, which is an example to yoke-fellows to be kind to one another's relations as their own. Probably, this good woman was old, and yet was respected and taken care of, as old people ought to be, with all possible tenderness. (5.) That she lay ill of a fever. Neither the strength of youth, nor the weakness and coldness of age, will be a fence against diseases of this kind. The palsy was a chronical disease, the fever an acute disease, but both were brought to Christ.

2. The cure, v. 15. (1.) How it was effected; He touched her hand; not to know the disease, as the physicians do, by the pulse, but to heal it. This was an intimation of his kindness and tenderness; he is himself touched with the feeling of our infirmities; it likewise shows the way of spiritual healing, by the exerting of the power of Christ with his word, and the application of Christ to ourselves. The scripture speaks the word, the Spirit gives the touch, touches the heart, touches the hand. (2.) How it was evidenced: this showed that the fever left her, she arose, and ministered to them. By this it appears, [1.] That the mercy was perfected. They that recover from fevers by the power of nature are commonly weak and feeble, and unfit for business a great while after; to show therefore that this cure was above the power of nature, she was immediately so well as to go about the business of the house. [2.] That the mercy was sanctified; and the mercies that are so are indeed perfected. Though she was thus dignified by a peculiar favour, yet she does not assume importance, but is as ready to wait at table, if there be occasion, as any servant. They must be humble whom Christ has honoured; being thus delivered, she studies what she shall render. It is very fit that they whom Christ hath healed should minister unto him, as his humble servants, all their days.

II. Here is a general account of the many cures that Christ wrought. This cure of Peter's mother-in-law brought him abundance of patients. "He healed such a one; why not me? Such a one's friend, why not mine?" Now we are here told,

1. What he did, v. 16. (1.) He cast out devils; cast out the evil spirits with his word. There may be much of Satan's agency, by the divine permission, in those diseases of which natural causes may be assigned, as in Job's boils, especially in the diseases of the mind; but, about the time of Christ's being in the world, there seems to have been more than ordinary letting loose of the devil, to possess and vex the bodies of people; he came, having great wrath, for he knew that his time was short; and God wisely ordered it so, that Christ might have the fairer and more frequent opportunities of showing his power over Satan, and the purpose and design of his coming into the world, which was to disarm and dispossess Satan, to break his power, and to destroy his works; and his success was as glorious as his design was gracious. (2.) He healed all that were sick; all without exception, though the patient was ever so mean, and the case ever so bad.

2. How the scripture was herein fulfilled, v. 17. The accomplishment of the Old-Testament prophecies was the great thing Christ had in his eye, and the great proof of his being the Messiah: among other things, it was written of him (Isa. liii. 4), Surely he hath borne our griefs, and carried our sorrows: it is referred to, 1 Pet. ii. 24, and there it is construed, he hath borne our sins; here it is referred to, and is construed, he hath borne our sicknesses; our sins make our sicknesses our griefs; Christ bore away sin by the merit of his death, and bore away sickness by the miracles of his life; nay, though those miracles are ceased, we may say, that he bore our sicknesses then, when he bore our sins in his own body upon the tree; for sin is both the cause and the sting of sickness. Many are the diseases and calamities to which we are liable in the body: and there is more, in this one line of the gospels, to support and comfort us under them, than in all the writings of the philosophers—that Jesus Christ bore our sicknesses, and carried our sorrows; he bore them before us; though he was never sick, yet he was hungry, and thirsty, and weary, and troubled in spirit, sorrowful and very heavy; he bore them for us in his passion, and bears them with us in compassion, being touched with the feeling of our infirmities: and thus he bears them off from us, and makes them sit light, if it be not our own fault. Observe how emphatically it is expressed here: Himself took our infirmities, and bare our sicknesses; he was both able and willing to interpose in that matter, and concerned to deal with our infirmities and sicknesses, as our Physician; that part of the calamity of the human nature was his particular care, which he evidenced by his great readiness to cure diseases; and he is no less powerful, no less tender now, for we are sure that never were any the worse for going to heaven.

Christ's Answer to a Scribe and Another.

18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. 21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. 22 But Jesus said unto him, Follow me; and let the dead bury their dead.

Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, v. 18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us (Acts xvi. 9); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest.

II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand.

We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use.

1. Here is one that was too hasty in promising; and he was a certain scribe (v. 19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? 1 Cor. i. 20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe,

(1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu—from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;" but, "I am determined, I will do it." [3.] It was unlimited and without reserve; "I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten.

(2.) How Christ tried his forwardness, whether it were sincere or not, v. 20. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, v. 20. Now from this account of Christ's deep poverty, we observe,

[1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests (Ps. civ. 17); nests in the field; some of them nests in the house; in God's courts, Ps. lxxxiv. 3. Secondly, How poorly the Lord Jesus was provided for. It may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. He and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luke viii. 2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, 2 Cor. viii. 9.

[2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Luke xiv. 28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him.

2. Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done to-morrow, which we could do to-day. This candidate for the ministry was one of Christ's disciples already (v. 21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here,

(1.) The excuse that this disciple made, to defer an immediate attendance on Christ (v. 21); "Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet—The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard.

(2.) Christ's disallowing of this excuse (v. 22); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom. ix. 16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, 1 Sam. iii. 10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord (Num. vi. 6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev. xxi. 11, 12. And Christ requires of those who would follow him, that they hate father and mother (Luke xiv. 26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.

Jesus Allays a Storm.

23 And when he was entered into a ship, his disciples followed him. 24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. 25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish. 26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!

Christ had given sailing orders to his disciples (v. 18), that they should depart to the other side of the sea of Tiberias, into the country of Gadara, in the tribe of Gad, which lay east of Jordan; thither he would go to rescue a poor creature that was possessed with a legion of devils, though he foresaw how he should be affronted there. Now. 1. He chose to go by water. It had not been much about, if he had gone by land; but he chose to cross the lake, that he might have occasion to manifest himself the God of the sea as well as of the dry land, and to show that all power is his, both in heaven and in earth. It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in, and pray to, who knows what it is to be at sea, and to be in storms there. But observe, when he went to sea, he had no yacht or pleasure-boat to attend him, but made use of his disciples' fishing-boats; so poorly was he accommodated in all respects. 2. His disciples followed him; the twelve kept close to him, when others staid behind upon the terra firma, where there was sure footing. Note, They, and they only, will be found the true disciples of Christ, that are willing to go to sea with him, to follow him into dangers and difficulties. Many would be content to go the land-way to heaven, that will rather stand still, or go back, than venture upon a dangerous sea; but those that would rest with Christ hereafter must follow him now wherever he leads them, into a ship or into a prison, as well as into a palace. Now observe here,

I. The peril and perplexity of the disciples in this voyage; and in this appeared the truth of what Christ had just now said, that those who follow him must count upon difficulties, v. 20.

1. There arose a very great storm, v. 24. Christ could have prevented this storm, and have ordered them a pleasant passage, but that would not have been so much for his glory and the confirmation of their faith as their deliverance was: this storm was for their sakes, as John xi. 4. One would have expected, that having Christ with them, they should have had a very favourable gale, but it is quite otherwise; for Christ would show that they who are passing with him over the ocean of this world to the other side, must expect storms by the way. The church is tossed with tempests (Isa. liv. 11); it is only the upper region that enjoys a perpetual calm, this lower one is ever and anon disturbed and disturbing.

2. Jesus Christ was asleep in this storm. We never read of Christ's sleeping but at this time; he was in watchings often, and continued all night in prayer to God: this was a sleep, not of security, like Jonah's in a storm, but of holy serenity, and dependence upon his Father: he slept to show that he was really and truly man, and subject to the sinless infirmities of our nature: his work made him weary and sleepy, and he had no guilt, no fear within, to disturb his repose. Those that can lay their heads upon the pillow of a clear conscience, may sleep quietly and sweetly in a storm (Ps. iv. 8), as Peter, Acts xii. 6. He slept at this time, to try the faith of his disciples, whether they could trust him when he seemed to slight them. He slept not so much with a desire to be refreshed, as with a design to be awaked.

3. The poor disciples, though used to the sea, were in a great fright, and in their fear came to their Master, v. 25. Whither else should they go? It was well they had him so near them. They awoke him with their prayers; Lord, save us, we perish. Note, They who would learn to pray must go to sea. Imminent and sensible dangers will drive people to him who alone can help in time of need. Their prayer has life in it, Lord, save us, we perish. (1.) Their petition is, Lord, save us. They believed he could save them; they begged he would, Christ's errand into the world was to save, but those only shall be saved that call on the name of the Lord, Acts ii. 21. They who by faith are interested in the eternal salvation wrought out by Christ, may with a humble confidence apply themselves to him for temporal deliverances. Observe, They call him, Lord, and then pray, Save us. Note, Christ will save none but those that are willing to take him for their Lord; for he is a Prince and a Saviour. (2.) Their plea is, We perish; which was, [1.] The language of their fear; they looked upon their case as desperate, and gave up all for lost; they had received a sentence of death within themselves, and this they plead, "We perish, if thou dost not save us; look upon us therefore with pity." [2.] It was the language of their fervency; they pray as men in earnest, that beg for their lives; it becomes us thus to strive and wrestle in prayer; therefore Christ slept, that he might draw out this importunity.

II. The power and grace of Jesus Christ put forth for their succour: then the Lord Jesus awaked, as one refreshed, Ps. lxxviii. 65. Christ may sleep when his church is in a storm, but he will not outsleep himself: the time, the set time to favour his distressed church, will come, Ps. cii. 13.

1. He rebuked the disciples (v. 26); Why are ye fearful, O ye of little faith? He does not chide them for disturbing him with their prayers, but for disturbing themselves with their fears. Christ reproved them first, and then delivered them; this is his method, to prepare us for a mercy, and then to give it us. Observe, (1.) His dislike of their fears; "Why are ye fearful? Ye, my disciples? Let the sinners in Zion be afraid, let heathen mariners tremble in a storm, but you shall not be so. Enquire into the reasons of your fear, and weigh them." (2.) His discovery of the cause and spring of their fears; O ye of little faith. Many that have true faith are weak in it, and it does but little. Note, [1.] Christ's disciples are apt to be disquieted with fears in a stormy day, to torment themselves with jealousies that things are bad with them, and dismal conclusions that they will be worse. [2.] The prevalence of our inordinate fears in a stormy day is owing to the weakness of our faith, which would be as an anchor to the soul, and would ply the oar of prayer. By faith we might see through the storm to the quiet shore, and encourage ourselves with hope that we shall weather our point. [3.] The fearfulness of Christ's disciples in a storm, and their unbelief, the cause of it, are very displeasing to the Lord Jesus, for they reflect dishonour upon him, and create disturbance to themselves.

2. He rebukes the wind; the former he did as the God of grace, and the Sovereign of the heart, who can do what he pleases in us; this he did as the God of nature, the Sovereign of the world, who can do what he pleases for us. It is the same power that stills the noise of the sea, and the tumult of fear, Ps. lxv. 7. See, (1.) How easily this was done, with a word's speaking. Moses commanded the waters with a rod; Joshua, with the ark of the covenant; Elisha, with the prophet's mantle; but Christ with a word. See his absolute dominion over all the creatures, which bespeaks both his honour, and the happiness of those that have him on their side. (2.) How effectually it was done? There was a great calm, all of a sudden. Ordinarily, after a storm, there is such a fret of the waters, that it is a good while ere they can settle; but if Christ speak the word, not only the storm ceases, but all the effects of it, all the remains of it. Great storms of doubt, and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption.

3. This excited their astonishment (v. 27); The men marvelled. They had been long acquainted with the sea, and never saw a storm so immediately turned into a perfect calm, in all their lives. It has all the marks and signatures of a miracle upon it; it is the Lord's doing, and is marvellous in their eyes. Observe, (1.) Their admiration of Christ; What manner of man is this! Note, Christ is a Nonsuch; every thing in him is admirable: none so wise, so mighty, so amiable, as he. (2.) The reason of it; Even the winds and the sea obey him. Upon this account, Christ is to be admired, that he has a commanding power even over winds and seas. Others pretended to cure diseases, but he only undertook to command the winds. We know not the way of the wind (John iii. 8), much less can we control it; but he that bringeth forth the wind out of his treasury (Ps. cxxxv. 7), when it is out, gathers it into his fists, Prov. xxx. 4. He that can do this, can do any thing, can do enough to encourage our confidence and comfort in him, in the most stormy day, within or without, Isa. xxvi. 4. The Lord sits upon the floods, and is mightier than the noise of many waters. Christ, by commanding the seas, showed himself to be the same that made the world, when, at his rebuke, the waters fled (Ps. civ. 7, 8), as now, at his rebuke, they fell.

The Devils Cast Out of Two Men.

28 And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? 30 And there was a good way off from them a herd of many swine feeding. 31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. 32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. 34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.

We have here the story of Christ's casting the devils out of two men that were possessed. The scope of this chapter is to show the divine power of Christ, by the instances of his dominion over bodily diseases, which to us are irresistible; over winds and waves, which to us are yet more uncontrollable; and lastly, over devils, which to us are most formidable of all. Christ has not only all power in heaven and earth and all deep places, but has the keys of hell too. Principalities and powers were made subject to him, even while he was in his estate of humiliation, as an earnest of what should be at his entrance into his glory (Eph. i. 21); he spoiled them, Col. ii. 15. It was observed in general (v. 16), that Christ cast out the spirits with his word; here we have a particular instance of it, which have some circumstances more remarkable than the rest. This miracle was wrought in the country of the Gergesenes; some think, they were the remains of the old Girgashites, Deut. vii. 1. Though Christ was sent chiefly to the lost sheep of the house of Israel, yet some sallies he made among the borderers, as here, to gain this victory over Satan, which was a specimen of the conquest of his legions in the Gentile world.

Now, besides the general instance which this gives us of Christ's power over Satan, and his design against him to disarm and dispossess him, we have here especially discovered to us the way and manner of evil spirits in their enmity to man. Observe, concerning this legion of devils, What work they made where they were, and where they went.

I. What work they made where they were; which appears in the miserable condition of these two that were possessed by them; and some think, these two were man and wife, because the other Evangelists speak but of one.

1. They dwelt among the tombs; thence they came when the met Christ. The devil having the power of death, not as judge, but as executioner, he delighted to converse among the trophies of his victory, the dead bodies of men; but there, where he thought himself in the greatest triumph and elevation, as afterwards in Golgotha, the place of a skull, did Christ conquer and subdue him. Conversing among the graves increased the melancholy and frenzy of the poor possessed creatures, and so strengthened the hold he had of them by their bodily distemper, and also made them more formidable to other people, who generally startle at any thing that stirs among the tombs.

2. They were exceeding fierce; not only ungovernable themselves, but mischievous to others, frightening many, having hurt some; so that no man durst pass that way. Note, The devil bears malice to mankind, and shows it by making men spiteful and malicious one to another. Mutual enmities, where they should be mutual endearments and assistances, are effects and evidences of Satan's enmity to the whole race; he makes one man a wolf, a bear, a devil, to another—Homo homini lupus. Where Satan rules in a man spiritually, by those lusts that war in the members, pride, envy, malice, revenge, they make him as unfit for human society, as unworthy of it, and as much an enemy to the comfort of it, as these poor possessed creatures were.

3. They bid defiance to Jesus Christ, and disclaimed all interest in him, v. 29. It is an instance of the power of God over the devils, that, notwithstanding the mischief they studied to do by and to these poor creatures, yet they could not keep them from meeting Jesus Christ, who ordered the matter so as to meet them. It was his overpowering hand that dragged these unclean spirits into his presence, which they dreaded more than any thing else: his chains could hold them, when the chains that men made for them could not. But being brought before him, they protested against his jurisdiction, and broke out into a rage, What have we to do with thee, Jesus, thou Son of God? Here is,

(1.) One word that the devil spoke like a saint; he addressed himself to Christ as Jesus the Son of God; a good word, and at this time, when it was a truth but in the proving, it was a great word too, what flesh and blood did not reveal to Peter, ch. xvi. 17. Even the devils know, and believe, and confess Christ to be the Son of God, and yet they are devils still, which makes their enmity to Christ so much the more wicked, and indeed a perfect torment to themselves; for how can it be otherwise, to oppose one they know to be the Son of God? Note, It is not knowledge, but love, that distinguishes saints from devils. He is the first-born of hell, that knows Christ and yet hates him, and will not be subject to him and his law. We may remember that not long since the devil made a doubt whether Christ were the Son of God or not, and would have persuaded him to question it (ch. iv. 3), but now he readily owns it. Note, Though God's children may be much disquieted in an hour of temptation, by Satan's questioning their relation to God as a Father, yet the Spirit of adoption shall at length clear it up to them so much to their satisfaction, as to set it even above the devil's contradiction.

(2.) Two words that he said like a devil, like himself.

[1.] A word of defiance; What have we to do with thee? Now, First, It is true that the devils have nothing to do with Christ as a Saviour, for he took not on him the nature of the angels that fell, nor did he lay hold on them (Heb. ii. 16); they are in no relation to him, they neither have, nor hope for, any benefit by him. O the depth of this mystery of divine love, that fallen man hath so much to do with Christ, when fallen angels have nothing to do with him! Surely here was torment enough before the time, to be forced to own the excellency that is in Christ, and yet that he has no interest in him. Note, It is possible for me to call Jesus the Son of God, and yet have nothing to do with him. Secondly, It is as true, that the devils desire not to have any thing to do with Christ as a Ruler; they hate him, they are filled with enmity against him, they stand in opposition to him, and are in open rebellion against his crown and dignity. See whose language they speak, that will have nothing to do with the gospel of Christ, with his laws and ordinances, that throw off his yoke, that break his bands in sunder, and will not have him to reign over them; that say to the Almighty Jesus, Depart from us: they are of their father the devil, they do his lusts, and speak his language. Thirdly, But it is not true, that the devils have nothing to do with Christ as a Judge, for they have, and they know it. These devils could not say, What hast thou to do with us? could not deny that the Son of God is the Judge of devils; to his judgment they are bound over in chains of darkness, which they would fain shake off, and shake off the thought of.

[2.] A word of dread and deprecation; "Art thou come hither to torment us—to cast us out from these men, and to restrain us from doing the hurt we would do?" Note, To be turned out, and tied up, from doing mischief, is a torment to the devil, all whose comfort and satisfaction are man's misery and destruction. Should not we then count it our heaven to be doing well, and reckon that our torment, whether within or without, that hinders us from well-doing? Now must we be tormented by thee before the time; Note, First, There is a time in which devils will be more tormented than they are, and they know it. The great assize at the last day is the time fixed for their complete torture, in that Tophet which is ordained of old for the king, for the prince of the devils, and his angels (Isa. xxx. 33; Matt. xxv. 41); for the judgment of that day they are reserved, 2 Pet. ii. 4. Those malignant spirits that are, by the divine permission, prisoners at large, walking to and fro through the earth (Job i. 7), are even now in a chain; hitherto shall their power reach, and no further; they will then be made close prisoners: they have now some ease; they will then be in torment without ease. This they here take for granted, and ask not never to be tormented (despair of relief is the misery of their case), but they beg that they may not be tormented before the time; for though they knew not when the day of judgment should be, they knew it should not be yet. Secondly, The devils have a certain fearful looking for of that judgment and fiery indignation, upon every approach of Christ, and every check that is given to their power and rage. The very sight of Christ and his word of command to come out of the man, made them thus apprehensive of their torment. Thus the devils believe, and tremble, Jam. ii. 19. It is their own enmity to God and man that puts them upon the rack, and torments them before the time. The most desperate sinners, whose damnation is sealed, yet cannot quite harden their hearts against the surprise of fearfulness, when they see the day approaching.

II. Let us now see what work they made where they went, when they were turned out of the men possessed, and that was into a herd of swine, which was a good way off, v. 30. These Gergesenes, though living on the other side Jordan, were Jews. What had they to do with swine, which by the law were unclean, and not to be eaten nor touched? Probably, lying in the outskirts of the land, there were many Gentiles among them, to whom this herd of swine belonged: or they kept them to be sold, or bartered, to the Romans, with whom they had now great dealings, and who were admirers of swine's flesh. Now observe,

1. How the devils seized the swine. Though they were a good way off, and, one would think, out of danger, yet the devils had an eye upon them, to do them a mischief: for they go up and down, seeking to devour, seeking an opportunity; and they seek not long but they find. Now here,

(1.) They asked leave to enter into the swine (v. 31); they besought him, with all earnestness, If thou cast us out, suffer us to go away into the herd of swine. Hereby, [1.] They discover their own inclination to do mischief, and what a pleasure it is to them; those, therefore, are their children, and resemble them, whose sleep departeth from them, except they cause some to fall, Prov. iv. 16. "Let us go into the herd of swine, any where rather than into the place of torment, any where to do mischief." If they might not be suffered to hurt men in their bodies, they would hurt them in their goods, and in that too they intend hurt to their souls, by making Christ a burthen to them: such malicious devices hath that old subtle serpent! [2.] They own Christ's power over them; that, without his sufferance and permission, they could not so much as hurt a swine. This is comfortable to all the Lord's people, that, though the devil's power be very great, yet it is limited, and not equal to his malice (what would become of us, if it were?) especially that it is under the control of our Lord Jesus, our most faithful, powerful friend and Saviour; that Satan and his instruments can go no further than he is pleased to permit; here shall their proud waves be stayed.

(2.) They had leave. Christ said unto them, Go (v. 32), as God did to Satan, when he desired leave to afflict Job. Note, God does often, for wise and holy ends, permit the efforts of Satan's rage, and suffer him to do the mischief he would, and even by it serve his own purposes. The devils are not only Christ's captives, but his vassals; his dominion over them appears in the harm they do, as well as in the hindrance of them from doing more. Thus even their wrath is made to praise Christ, and the remainder of it he does and will restrain. Christ permitted this, [1.] For the conviction of the Sadducees that were then among the Jews, who denied the existence of spirits, and would not own that there were such beings, because they could not see them. Now Christ would, by this, bring it as near as might be to an ocular demonstration of the being, multitude, power, and malice, of evil spirits, that, if they were not hereby convinced, they might be left inexcusable in their infidelity. We see not the wind, but it would be absurd to deny it, when we see trees and houses blown down by it. [2.] For the punishment of the Gadarenes, who perhaps, though Jews, took a liberty to eat swine's flesh, contrary to the law: however, their keeping swine bordered upon evil; and Christ would also show what a hellish crew they were delivered from, which, if he had permitted it, would soon have choked them, as they did their swine. The devils, in obedience to Christ's command, came out of the men, and having permission, when they were come out, immediately they went into the herd of swine. See what an industrious enemy Satan is, and how expeditious; he will lose no time in doing mischief. Observe,

2. Whither they hurried them, when they had seized them. They were not bid to save their lives, and, therefore, they were made to run violently down a steep place into the sea, where they all perished, to the number of about two thousand, Mark v. 13. Note, The possession which the devil gets is for destruction. Thus the devil hurries people to sin, hurries them to that which they have resolved against, and which they know will be shame and grief to them: with what a force doth the evil spirit work in the children of disobedience, when by so many foolish and hurtful lusts they are brought to act in direct contradiction, not only to religion, but to right reason, and their interest in this world! Thus, likewise, he hurries them to ruin, for he is Apollyon and Abaddon, the great destroyer. By his lusts which men do, they are drowned in destruction and perdition. This is Satan's will, to swallow up and to devour; miserable then is the condition of those that are led captive by him at his will. They are hurried into a worse lake than this, a lake that burns with fire and brimstone. Observe,

3. What effect this had upon the owners. The report of it was soon brought them by the swine-herds, who seemed to be more concerned for the loss of the swine than any thing else, for they went not to tell what was befallen to the possessed of the devils, till the swine were lost, v. 33. Christ went not into the city, but the news of his being there did, by which he was willing to feel how their pulse beat, and what influence it had upon them, and then act accordingly.

Now, (1.) Their curiosity brought them out to see Jesus. The whole city came out to meet him, that they might be able to say, they had seen a man who did such wonderful works. Thus many go out, in profession, to meet Christ for company, that have no real affection for him, nor desire to know him.

(2.) Their covetousness made them willing to be rid of him. Instead of inviting him into their city, or bringing their sick to him to be healed, they desired him to depart out of their coasts, as if they had borrowed the words of the devils, What have we to do with thee, Jesus thou Son of God? And now the devils had what they aimed at in drowning the swine; they did it, and then made the people believe that Christ had done it, and so prejudiced them against him. He seduced our first parents, by possessing them with hard thoughts of God, and kept the Gadarenes from Christ, by suggesting that he came into their country to destroy their cattle, and that he would do more hurt than good; for though he had cured two men, yet he had drowned two thousand swine. Thus the devil sows tares in God's field, does mischief in the Christian church, and then lays the blame upon Christianity, and incenses men against that. They besought him that he would depart, lest, like Moses in Egypt, he should proceed to some other plague. Note, There are a great many who prefer their swine before their Saviour, and so come short of Christ, and salvation by him. They desire Christ to depart out of their hearts, and will not suffer his word to have a place in them, because he and his word will be the destruction of their brutish lusts—those swine which they give up themselves to feed. And justly will Christ forsake those that thus are weary of him, and say to them hereafter, Depart, ye cursed, who now say to the Almighty, Depart from us.

CHAP. VIII.

Verse 1. Great multitudes followed him.] MAny thousands, as Bondinus De claritate Christi proveth, out of ancient Writers. This drew upon our Saviour theQuicquid non acquiritur dan num est. envy of the Pharisees those cankerd carls, who Sejanus-like, thought all lost that fell besides their own lips: as Nero, they spitedSen. de [illegible: 1 word]. Nero [illegible: 2 words]. Ammian. all those whom the people applauded; and Tigre-like, laid hold with their teeth on all the excellent spirits of their times, as it is said of Tiberius.

Verse 2. And behold there came a Leper.] This leprosy wasLife of Sejanus by P. M. [illegible: 1 word] rife in our Saviours time: God so ordering, that Judea was sickest, when her Physitian was nearest. The [illegible: 1 word] are still a nasty people: And this kinde of leprosy seems to have been [illegible: 1 word] to them, as Plica Polonica, Morbus Gallicus, Sudor Anglicus. No stranger in England was touched with this disease, and yet the English were chased therewith, not in England onely, butLife of K. [illegible: 1 word]. 6. by [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. pag. [illegible: 1 word]. in other Countreys abroad: which made them like tyran's, both feared and avoided, where ever they came. So were these Jewish lepers. Hence that fable in Tacitus, that the Israelites were Turk. Hist. lib 5. driven out of Egypt for that lothsome disease. This, said one Malevolent Heathen, is the cause why they rest every seventh day. Bodinus observes it for a speciall providence of God, that in Arabia (which bordereth upon Judea,) there are no swine to be Summâ Dei bonitate [illegible: 1 word] sactum est, ne [illegible: 1 word] ad [illegible: 2 words], [illegible: 3 words] magis, [illegible: 1 word] magis [illegible: 1 word], [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. p. 354. [illegible: 1 word] Jo. [illegible: 1 word]. loc. com. [illegible: 1 word]. [illegible: 4 words]. Ambr. found, lest that most leprous creature, saith he, should more and more infest and infect that people, who are naturally subject to the leprosy. And another good Authour is of opinion, that God did therefore forbid the Iews to eat either swines-flesh, or haresflesh: Quòd ista caro facilè in malè [illegible: 1 word] corporibus putrescat, because in diseased bodies it easily [illegible: 1 word] and turns to ill humours. And worshipped him.] Which he would hardly ever have done haply, had he not been a leper. Diseases, saith S. Ambrose, are the shop of vertues. King Alfred found himself ever best, when he was worst: and therefore praied God, to send him alwaies some sicknesse: Gehezies leprosy cured him, his white forehead made him a white soul. If thou [illegible: 1 word], thou canst, &c.] So Another came with, If thou [illegible: 1 word] doe any thing, help us: We never doubt of Christs will to doe us good, (saith a great Divine) but, in some degree, weD. [illegible: 1 word]. doubt also of his power. True faith doubts of neither: but believes against sense in things invisible, and against reason in things incredible. Sense corrects imagination, Reason corrects sense, but Faith corrects both.

Verse 3. And Josus put forth his hand, &c.] The law forbad contactum contagionis, non sanationis. The high-Priest might enter a leprous house, &c. We have not an high Priest that cannot [illegible: 1 word]. 4. 15. be touched with the feeling of our infirmities. Better might he say, then S. Cyprian, Cum singulis pectus meum copulo, maeroris & funeris pondera luctuosa participo, cum plangentibus plango, cum deflentibus [illegible: 1 word], &c. Then S. Paul, Who is weak, and I am not weak? 2 Cor. 11. [illegible: 1 word]. Who is afflicted, and I burn not? It [illegible: 1 word] held a great condescention in King Alphonsus, to use his skill for the recovery of one of his sick Subjects: What was it here in Christ, the King of Kings, and Lord of Lords?

Verse 4. See thou tell no man.] Christ despised popular [illegible: 1 word], accounting it no other then a little stinking breath. Some doe all for a name: But we have not so learned Christ. His treasures were hid, Col. 2. 3. He sought not himself, but to set up him that sent him, Joh. 8. 50. Shew thy self to the Priest] That they may see that I am He that should come, that Iehovah the Physitian, that Sun of righteousnesse with health under his wings, &c. that I came not to destroy the Law, as they slanderously give out, but to fulfill it, that God may be glorified, and the mouth of malice stopped. Offer the gift, &c.] This is that pepper-corn we pay to God, who is content that we have the benefit of his favours, so He may have the glory of them. Not lepers onely, but all sorts, after sicknesse, were bound to offer to God the ransom of their lives, Exod. 31. Hezekiah made a song, and left it to posterity, for a seal of his thankfulnesse. Heathens in this case, would consecrate something to their gods, to their Teraphim. The very word in Greek that [illegible: 1 word] to heal, (framed from Teraephim) [non-Latin text not transcribed]. signifies first to worship and serve God: So shewing us what they were wont to doe in case of cure. But now-adaies sciopato il morbo, fraudato il Santo, as the Italian proverb hath it. Sick men recovered, deal as ship-wrackt men escaped: they promise God, as he in Erasmus his Naufragium did the Virgin, a pictureEras. [illegible: 1 word]. of wax as big as S. Christopher: but when he came to shore, would not give a tallow-candle. This is a cursed kinde of cousenage, Mal. 1. 14.

Verse 5. There came unto him a Centurion.] Rarior est virtus veniens, e corpore raro. Souldiers are commonly fierce and godlesse creatures. But this noble Centurion might well have made a Commander in that Thundering Legion, and might well have [non-Latin text not transcribed]. had his hand in that Victoria Haleluiatica (as it was called) obtained by the Orthodox Brittans, against the Pelagian Picts and D [illegible: 1 word] de [illegible: 1 word] Britan. Eccles. primord p. 332. Saxons here, Victoriâ fide obtentâ non viribus, as the story tells us; a victory got by faith, and not by force.

Verse 6. Lord, my servant lyeth at home, &c.] Not thrown out of doors, not cast sick into a corner, to sink or swim, for any care his master would take of him: No, [illegible: 1 word] left to be cured at his own charges. The good Centurion was not a better man then a master. So was that renowned [illegible: 1 word] Thomas Lucy late of Charlecott in Abners funeral by M. [illegible: 1 word], [illegible: 2 words] in vulta gravitas & [illegible: 4 words], sed [illegible: 1 word] mitius ore. Warwick shire; to whose singular commendation it was in mine hearing preached at his Funerall, and is now since published, by my much honoured friend, Mr Robert Harris, that (among many others that would dearly misse him) a housefull of servants had lost not a Master, but a Physitian, who made their sicknesse his, and his cost and physick theirs. Or (as mine Alter Ego, mine intire beloved kinsman, [illegible: 1 word] Thomas Dugard In quo [illegible: 1 word] ing [illegible: 1 word] a [illegible: 2 words] modest [illegible: 2 words]. (expresseth it in his eligant Epitaph.) His servants sicknesse was his sympathy, and their recovery his cost.

Verse 7. I will come and heal him.] Stupenda dignation: A wonderfull condescending: that the Lord of Lords should vouchsafe [illegible: 1 word] caeli Dominus nequaquam de [illegible: 2 words] ser [illegible: 2 words]. to visit a poor [illegible: 1 word], and restore him to health. It was a great favour that Q. Elizabeth did Sir Christopher Hatton L. Chancellour (who died neverthelesse of grief of minde) that, when she had broken his heart with a harsh word, she was pleased to visit and [illegible: 1 word]. comfort him, though it were all too late. What was it then for [illegible: 2 words]. [illegible: 1 word]. 406. the Lord Christ in the shape of a servant, to come down to the sick servants pallet? Hunniades, when he felt himself in danger of death, desired to receive the [illegible: 1 word], before his departure: And would in any case (sick as he was) be carried to the Church Turk. Hist. [illegible: 1 word]. to receive the same, saying that it was not fit, that the Lord should come to the house of his servant, but the servant rather to goe to the house of his Lord and master.

Verse 8. Lord, I am not worthy, &c.] Fidei mendica manus: [illegible: 1 word] is an [illegible: 1 word] grace, and makes a man cry out with [illegible: 1 word]: [illegible: 1 word] non sum dignus, nihilominus tamen sum indigens. By [illegible: 3 words] to [illegible: 1 word] him that is invisible. Now the more a man [illegible: 1 word] of God, the lesse he seeth by himself: the neerer he [illegible: 1 word] to God, the more rottennesse he feeleth in his bones. Lord I am hell, but thou art heaven, (said Mr Hooper Martyr atAct. and Mon. his death) I am swill and a sink of sin, but thou art a gracious God, &c. But speak the word onely, &c.] The Centurions humility was not more low, then his faith lofty: That reacheth up unto heaven,D. Hall. and in the face of humane weaknesse, descries omnipotency.

Verse 9. For I am a man.] But thou Lord art more then a man: for the Centurion here makes comparison with our Saviour, both in respect of his person, and of his power, as of the lesse with the greater. For his person, he saith not, For I also [illegible: 4 words], [illegible: 1 word], [illegible: 1 word]. [illegible: 1 word] a man, such as thou art, (as the vulgar here corruptly renders it) But I am a man, a meer man; Thou art God also, very God. And for his power, though subject to another, have souldiers at my beck and check, how much more hast thou, who art over all, an [illegible: 1 word] power over sicknes and death? The palsy. or as some say, the Epilepsy was anciently called Morbus sacer, or the holy disease. For the Priests, to enrich themselves, perswaded the superstitious people, that this disease, as being suddain, hidden, and for most part incurable, was an immediate hand of God, and could be cured by none but Priests. The medidicines they gave, were much like that of the French Mountebank, who was wont to give in writing to his patients, for curing all diseases, these following verses; Si vis curari de morbo nescio quali,Becan. sum: theol. part 1. cap. 16. Accipias herbam, sed qualem nescio, nec quam: Ponas nescio quo, curabere nescio quando. They are thus Englished by one. Your pain, I know not what, doe not fore slow, To cure with herbs, which [illegible: 1 word] I [illegible: 1 word] not know.Answer to D. Coale. Place them, (well [illegible: 1 word]) I know not where, and then You shall be perfect whole, I know not when. And I say to this man [illegible: 1 word], and he goeth, &c.] King Ferdinands [illegible: 1 word], being conducted into the camp of the Turks, wondered Turk. Hist. sol 715. at the perpetuall and dumb silence of so great a multitude: the Souldiers being so ready and attentive, that they were no otherwise commanded, then by the beckning of the hand, or nod of their Commanders. Tamerlan, that warlike Scythian, had Ibid. 216. his men at so great command, that no danger was to them more dreadfull, then his displeasure. And to my servant, doe this and he doeth it.] Such a servant is every Saint to his God; at least in his desire and endeavour. Such a Centurion also is he over his own heart, which he hath at his right hand, as Salomon saith: that is, ready prest to obey God in all parts and points of duty. There were seven sorts of Pharisees: Talmud. tract. [illegible: 1 word]. cap 3. And one was Pharisaeus, Quid [illegible: 1 word] facere, & faciam illud: So they would needs be called. But the true Christian onely is such [illegible: 1 word] one in good earnest, as the Pharisee pretends to be.

Verse 10. He marvelled, and said, &c.] What can be so great a marvell, as that Christ marvelleth? So he wondered at his own work in Nathaniel, Ioh. 1. 47. and at his own love to miserable man-kinde, when he calls himself Wonderfull, Counsellour, &c. Isa. 9. 6. He wondered not, as the [illegible: 1 word] did, at the magnificence of the Temple: he was not a whit taken with all the beauty and bravery of the world set before him by the devil, as it were in a land-skip: but at the Centurions faith he much marvelled, it being a work of his own almighty power, which he puts not [illegible: 1 word] but for great purposes, Ephes. 1. 19. Where is easy to observe in the Originall a sixfold gradation.

Verse 11. Many shall come from the East] They shall fly as a cloud, saith Isay (speaking of the conversion of the Gentiles) and so flock to the Church, as if a whole flight of doves, driven by [illegible: 1 word]. [illegible: 1 word]. 8 some hawk or tempest, should scoure into the columbary, and rush into the windows. The Tyrians had a hand in building the Temple. The molten Sea stood upon twelve Oxen, which looked towards East, West, North, and South. The new Ierusalem hath twelve gates: to shew that there is every way accesse for all sorts to Christ; Who is also fitly called the second Adam. The Greek letters of which name (as S. Cyprian observeth) doe severally [non-Latin text not transcribed] A [non-Latin text not transcribed]. M [non-Latin text not transcribed]. signify all the quarters of the Earth. He was born in an Inne, to shew that he receives all comers: His garments were divided into four parts, to shew that out of what part of the world soever we come, if we be naked, Christ hath robes to clothe us, if we be harbourlesse, Christ hath room to lodge us, Iether an I smaelite, may become an Israelite, 1 Chron 7. 17. With 2 Sam. 17. 25. and Arannah the [illegible: 1 word], may be made an exemplary [illegible: 1 word], 2 Sam. 24. 18, with Zech 9. 7. Vide Iunium in [illegible: 1 word].

Verse 12. But the children of the kingdom.] Those that had made a covenant with God by sacrifice, Psal. 50. 5. And therefore held their heads on high, as already destinated to the diadem: Loe these, in the height of their hopes and exspectancies, shall be excluded; A foul and fearfull disappointment. Surely the tears of hell cannot sufficiently bewail the losse of heaven. [illegible: 1 word] [illegible: 1 word] Dom. of Valoys, was Son, Brother, Uncle, Father to a King, yet himself1286. never was a King: So here. Into outer darknesse.] Into a darknesse beyond a [illegible: 1 word]: into [illegible: 1 word]. [illegible: 1 word]. a [illegible: 2 words] and beneath the prison. In tenebras ex tenebris, [illegible: 2 words], infaeliciùs excludendi, saith Augustin. God shall surely [illegible: 1 word] to these unhappy children of the Kingdom, when he casts them into condemnation, as Aulus Fulvius said to his traiterous sonne, when he slew him with his own hands, Non [illegible: 5 words]. Catilinae te [illegible: 1 word] sed patriae: I called you not but to glory and vertue, neither to glory, but by vertue, 2 Pet. 1. 3. As you liked not the later, so never look for the former. Every man is either a King or a caytiffe: and shall either raign with Christ, or rue it for everAug. with the devil. Aut Casar [illegible: 1 word] nullus, as he said to his Mother: And as those in tho Turks Court, that are born of the blood royall, but come not to the kingdom; They must die either by the sword, or halter: so here.

Verse 13. And as thou hast believed, &c.] Faith hath an happy hand: and never but speeds in one kinde or other. It hath what it would, either in money, or moneys-worth. Apollonius, saith Zozomen, never asked any thing of God in all his life, that he obtained not. This man saith One concerning Luther, could have of God whatsoever he listed.

Verse 14. He saw his wives mother laid, &c.] A wife then Peter had, and if a good wife, she might be a singular help to him in his Ministry; As Nazianzens mother was to her husband, not [non-Latin text not transcribed]. Naz. a companion onely, but in some respects, a guide to godlinesse. S. Ambrose saith, that all the Apostles were married men, save John and Paul. And those Pope-holy hypocrites, that will not hear of Priests marriage, but hold it far better for them to have, Act. and Mon. [illegible: 1 word]. 790. and keep at home, many harlots then one wife, (as that carnall Cardinall [illegible: 1 word] defended) they might hear the contrary outHonestius est pluribus [illegible: 1 word] implicari, quam opertè [illegible: 2 words]. of their own Cannon-law, where it is written, Distin. 29. Si quis discernit Presbyterum conjugatum, tanquam occasione [illegible: 1 word] offerre non debeat, anathema esto. And again Distinct. 31. Siquis vituperat [illegible: 1 word], & [illegible: 1 word] cum viro suo fidelem & religiosam Ibid. 1054. detestatur, aut culpabilem aestimat, velut quae regnum Dei Ibid. 1008. introire non possit, anathemaesto. They might [illegible: 1 word] to Paphnutius, a famous Primitive Confessour: who, though himself an Hist. Tripar. [illegible: 1 word]. 2 cap 14. Ruffin Hist. [illegible: 1 word]. lib. [illegible: 1 word]. cap 4. unmarried man, mightily perswaded and prevailed with the [illegible: 1 word] [illegible: 1 word], that they should not decree any thing against Priests marriage: alledging, that marriage was honourable in all, and that the bed undefiled was true chastity, They might [illegible: 1 word] Si quis [illegible: 1 word] vocet [illegible: 5 words]. Ignatius, scholar to S. Iohn the Evangelist, pronouncing all such as call marriage a defilement, to be inhabited by that old Dragon the devil. But there is a politike reason that makes these men deaf, to whatsoever can be said to them by whomsoever; and you shall have it in the words of him that wrote the historyI [illegible: 1 word] Epist ad [illegible: 1 word]. of the Councell of Trent, (a Councell carried by the Pope, with such infinite [illegible: 1 word] and craft, that the Jesuites those [illegible: 1 word], S. [illegible: 1 word] Sands [illegible: 2 words]: [illegible: 1 word] West. rel. [illegible: 1 word] [illegible: 2 words]. Commeritricitegae will even smile in the triumps of their own wits, when they hear it but mentioned, as a master-stratagem.) The Legates in Trent-Councell (saith [illegible: 1 word]) were blamed, for suffering the Article of Priests Marriage to be disputed, as dangerous: Because it is plain, that married Priests will turn their affections and love to wife and children: and by consequence, to their [illegible: 1 word] and countrey: to that the strict dependance which the Clergy hath upon the Apostolike-sea would cease: and to grantHist. of [illegible: 1 word] of [illegible: 1 word] [illegible: 1 word]. 680. Marriage to Priests, would destroy the Ecclesiasticall Hierarchy, [illegible: 1 word] make the Pope, Bishop of Rome only.

Verse 15. And he touched her hand] A speedy and easie cure of the fever; such as Hipocrates or Galen could never skill of. They doe it not but by many evacuations, long diet, &c. besides that, much gold must be lavished out of the bag, as it is, [illegible: 1 word]. 46. 6. the poor patient crying oft out, [illegible: 2 words], whence AEger, as someBecman. think. Christ by his word and touch only, doth the deed in an instant. As he can blow us to destruction, Iob 4. 9. nod us to destruction, Psal 80. 16. so, when Heman thinks himself free from Psal. [illegible: 1 word]. 5. the dead, free of that company, and the [illegible: 1 word] begin to go about [illegible: 1 word]. 18. 5. the streets, he can speak life unto us, and keep us that we go notPsal. 30. 3. down to the pit. She arose, and ministred unto them] Thereby to evince the truth of the miracle, and to evidence the truth of her thankfullnesse.

Verse 16. When the even was come] In the morning he sowedEccles. 11. 6. his [illegible: 1 word], and in the evening he withheld not his hand. It is good to be doing whiles it is day. Mr Bradford Martyr, held that hour not Act. and Mon. sol. 1457. well spent, wherein he did not some good, either with his tongue, pen, or hand.

Verse 17. Himself took our infirmities] The Prophet speaketh of spirituall infirmities, the Evangelist applieth it to corporall. And not unfitly: for these are the proper effects of those: we may thank our sins for our sicknesses, Rev. 2 22. She had stretcht her self upon a bed of security, she shall be cast, another while, upon a bed of sicknesse. Asa had laid the Prophet by the heels; and2 Chron. 16. now God layes him by the heels, diseasing him in his feet. Sin is an universall sicknesse; like those diseases which the Physitians sayIsa. 1. 5, 6. are [illegible: 1 word] totius substantiae. And our lives are fuller of sins then the firmament of stars, or the furnace of sparks. Hence all our bodily distempers; which when we groan and labour under, let us reflect and revenge upon fin as the mother of all misery. And when we are made whole, fin no more, left a worse thing come upon us.

Verse 18. To depart unto the other side] Either to retire, and repose himself after much pains (for Quod caret, alterna requie, Levandi [illegible: 1 word] sut causa voluores [illegible: 1 word] ac liberè volitant. Cicero. 2. de [illegible: 1 word]. &c. the very birds, when building their nests, flee abroad sometimes from their work, for recreations sake.) Or else the better to edge the peoples desires after him, now withdrawn. Luther gave this rule to Preachers, for moderating their discourses. When thou seest thine hearers most attentive, then conclude; for so they will [illegible: 1 word] vides [illegible: 2 words] populum, [illegible: 1 word]: eo [illegible: 2 words]. Luth. come again more chearfully the next time.

Verse 19. Master, I will follow thee, &c. As Sampson followed his parents, till he met with an honey-comb: or as a dog followes his master, till he come by a carrion. Vix diligitur Iesus, propter Iesum. But, as Isaac loved Esau, for venison was his meat, Gen. 25. 28. and as Iudah's Rulers loved with shame, Give [illegible: 1 word], Hos. 4. 18. So do hypocrites: they serve not the Lord JesusRom. 16. Christ, but their own bellies: they have his person in admirationJude 16. only for advantage: they can bear the crosse with Iudas, so they may bear the bag, and lick their own fingers. Ephraim is a heifer that loved to tread out the corn: because, whiles it treads, it feeds, Hos. 10. 11. But such delicate self-seekers are rejected, as here: when those that have honest aimes and ends hear, Come and see. Ioh. 1. 46.

Verse 20. The Foxes have holes, &c.] q. d. Exigua mihi sunt subsidia aut praesidia. Nudus opum, sed cui coelum terra que paterent, as Ennius said of Archimedes. The great Architect of the world, had not a house to put his head in; but emptied himself [non-Latin text not transcribed]. of all, and became poor, to make us rich, not in goods, but in grace, [illegible: 1 word] 2. 7. not in worldly wealth but in the [illegible: 1 word] treasure. Say we with that2 Cor. 8 9. Father, Christi paupertas meum est patrimonium: prefer the reproach [illegible: 1 word]. of Christ before the treasures of Egypt: and if, besides andHeb. 11. 26. with Christ, we have food and [illegible: 1 word], let us therewith rest content. Say we have no house on earth, we have one in heaven not1 Tim. 6. 8. made with hands. Those good souls dwelt in dens and caves of Heb. 11. 37, 38. the earth, yea wandred about in sheepskins and goatskins, that might have rustled in their silks and velvets, that might ( [illegible: 1 word] -like) have vaunted themselves on their stately turrets and Palaces, if they would have let goe Christ. But that, they knew well had been to make a fooles bargain. But the Sonne of [illegible: 1 word], &c.] So he stiles himself, either to note the truth of his humanity, or the depth of his abasement, the Son of God became the son of man, which was, as one said in a like case, to fall from the Court to the cart, from a Pallace to a gallows. Among all the Prophets, Ezekiel is most frequently stiled son of man, and that purposely; to keep him low amidst his many rare raptures and revelations. The Heathen, when they would set forth a man miserable indeed, they called him [non-Latin text not transcribed], thrice a man.

Verse 21. Lord, suffer me first to go and bury] Old mens fear is (saith Plutarch, and that makes them so gripple) that they shall not have [non-Latin text not transcribed], those that will be carefull to nourish them whiles alive, and to bury them decently when they are dead.

Verse 22. Follow me] Let go things lesse necessary, and minde the main: thy task is long, thy time is short; opportunities are headlong, and must be quickly caught, as the Eccho catcheth the voice: there's no use of after-wit. Praecipitat tempus, mors atra impendet agenti. Sil. Italic. Let the dead bury their dead] The dead in sin, their dead in nature. Ungodly men are no better then breathing ghosts, walking sepulchres of themselves. Their bodies are but living coffins, to [illegible: 1 word] a dead soul up and down in. The Saints only are heirs of life, 1 Pet. 3. 7. and all others are dead, stark dead in sins and trespasses, as the wanton widdow, 1 Tim. 5. 6. as Terence saith the [illegible: 1 word]: Sane herclè homo voluptati [illegible: 1 word] fuit dum vixit. Ter. in [illegible: 1 word]. And of such dead corpses (as once in Egypt, Exod. 12. 30.) there is no house, wherein there is not one, nay many.

Verse 23. And when he was entred, &c.] Himself was first in the ship where they were to suffer. Like a good shepheard, he goes before his [illegible: 1 word], Ioh. 10. Like a good Captain, he goes before his souldiers; and as it was said of Hannibal, that he first [illegible: 1 word] the Princeps [illegible: 2 words], [illegible: 3 words], excedebat. Liv. [illegible: 1 word] 5. lib. 1. Isa. 41. 10. [illegible: 1 word], and last went out of the field, so is it with Christ the Captain of our salvation. Fear not (saith he) for I am with thee: be not afraid, for I am thy God. Tua causa erit [illegible: 1 word] causa, as that Emperour told Iulius Pflugius, who had been much wronged by the [illegible: 1 word] of Saxony in the Emperours employment.

Verse 24. And behold there arose a great tempest] Stirred up, likely, by the devil, to drown Christ (that male-childe of the Church, Rev. 12. 5.) and his Disciples; as he brained Iobs children with the fall of the house. This is still the indeavour of Satan and his instruments: but to such we may, as Pope Pius 2. wrote to the great Turk. Niteris incassùm Christi submergere navem: Fluctuat, at nunquam mergitur, illaratis. And as the Poet said of Troy, so may we of the Church, Victa tamen vinces, eversa que Troiare surges: Obruit hostiles illa ruina domos. Ovid. Fast. Ambrose hath a remarkeable speech to this purpose: The devil Diabolus [illegible: 3 words] movet: sed ipse [illegible: 1 word] fragium facit. Ambr. stirs up a tempest against the Saints, but himself is sure to suffer shipwrack. The Church, as a bottle, may be dipt, not [illegible: 1 word]: as the Diamond, it may be cast into the fire, not burnt by it: as the Chrystall, it may be fouled, but not stained by the venome of a toad: as the Palm-tree in the Embleme which though it have many weights at top, and [illegible: 1 word] at the root, yet it saith still Nec premor, nec perimor. Lastly, as the North-Pole, semper versatur, [illegible: 2 words], as St [illegible: 1 word] observeth.

Verse 25. Master, save us, we perish.] Troubles drive us to God, (as bugbears doe children into their mothers bosom,) who delight to help those that are forsaken of their hopes. In prosperity, [illegible: 1 word] we pray not at all—Rarae fumant felicibus arae, or but faintly, yawningly, &c. [illegible: 1 word] fine malis, est ut avis sine alis. But in a stresse, as here, our prayers, like strong streams in narrow straits, run mightily upon God, and will not away, without that they came for.

Verse 26. And he saith unto them] Christ first chides them, and then chides the windes and waves. Men are most malleable in time of misery, Iob 33. 23. Strike whiles the iron is hot: How forceable are right words? Those that are melted in the furnace of affliction, will easily receive impression. Hamper Manasses, and he will hearken to you. O ye of little faith] Ye petty-fideans: He calleth them not nullifidians. Faith is faith, though never so little of it. Credo languidâ fide, sed tamen fide, said dying Cruciger. Our consolation lies much in the comparative degree; [illegible: 1 word] our salvation is in the positive. Much faith, will yeeld unto us here our heaven; and any faith, if true, will yeeld us heaven hereafter. Now for fear; that which is distrustfull, faith quelleth and killeth it: As that which is awfull and filiall, it breedeth, feedeth, fostereth and [illegible: 1 word].

Verse 27. Even the windes and the sea obey him] He layes laws upon all creatures, which are his hoasts. The windes and sea fought for us apparantly in that Octogessimus octavus mirabilis annus: [illegible: 2 words]. So that the [illegible: 1 word] Spaniards said, Christ was turned Lutheran. The like was done by the windes for Theodosius, in that famous battle against Maximinus. The souldiers that were then present told us, saith St Augustine, that the windes took their darts, [illegible: 1 word] [illegible: 3 words]. [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. as soon as they were out of their hands, and drove them violently upon the enemy: as for those that were cast at us by the enemy, they were with like violence carried back upon their own bodies, Hence sang Claeudian the Heathen Poet in this sort concerning [illegible: 1 word], O [illegible: 1 word] dilecte Deo, cui [illegible: 1 word] aether, Et conjurati veniunt ad classica venti.

Verse 28. Coming out of the tombes] There the devil kept them, the more to terrifie them with the fear of death all their lives long, [illegible: 1 word]. 2. 15. Appius Claudius (as Capella witnesseth) could not abide to [illegible: 1 word] the Greek [non-Latin text not transcribed] [illegible: 1 word], because it represented the gnashing of the teeth of dying men. [illegible: 1 word] gives another reason hereof, that the devil hereby sought to perswade silly people, that dead mens souls were turned into devils, and walked (as they call it) especially about tombes and sepulchres. [illegible: 1 word] [illegible: 2 words]. [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. 99. Thus he oft appeared to people, in times of Popery, in the shape of some of their [illegible: 1 word] kindred, and haunted them till he had made them sing a [illegible: 1 word] for [illegible: 1 word] and such a soul. Melancthon tells a [illegible: 1 word] of an Aunt of his, that had her hand burnt to a coal by the devil, [illegible: 1 word] to her in the [illegible: 1 word] of her [illegible: 1 word] husband. And Pareus relates an example (much like this poor demoniack in the text) of a bakers daughter in their countrey, [illegible: 1 word] andPar. in [illegible: 1 word]. [illegible: 1 word] up in a cave she had dig'd as in a grave, to her dying day.

Verse 29. What have we to doe with thee?] Horrible impudence? As if Christ were not concerned, when his members are [illegible: 1 word]. David felt his own coat cut, and his own cheeks [illegible: 1 word] in the coats and [illegible: 1 word] of his servants: And shall not Christ be as sensible of the abules done to his? The [illegible: 1 word] suffers in the [illegible: 1 word]: neither is it other then just, that the arraignment of mean malefactours, runs in the stile of wrong to the Kings Crown and dignity. [illegible: 1 word] thou Son of God] The devil speaks Christs fair, but only to be rid of him: so [illegible: 1 word] many by Christs Ministers, that rip up their [illegible: 1 word], and so put them into an hell above-ground. St Mark tells us, that they worshipped our Saviour: St Luke, that they adjured him. Satan (saith one) doth not alwaies appear in one and the same fashion. At Lystra he appeared like a Comedian, at [illegible: 1 word] like a Philosopher, at Ephesus like an Artificer, and here like an [illegible: 1 word]: as to Saul he appeared like the old [illegible: 1 word], who could not have spoken more gravely, severely, divinely then the fiend did. But as, when one commended the Popes Legat at the Councel of Basile, Sigismund the Emperour answered, [illegible: 1 word] Romanus [illegible: 1 word]: So when the devil comes commended unto us under what name soever, [illegible: 1 word] us cry out, yet he is a devil; and remember still to [illegible: 1 word] him, [illegible: 1 word] in the faith, 1 Pet. 5. Art thou [illegible: 2 words] to torment us?] To dispossesse us. Lo it is another hell to the [illegible: 1 word] to be idle, or otherwise then evil-occupied. Should not we hold it our heaven to be well-doing. Learn for shame of the devil (saith Father Latimer) to be busie about the [illegible: 1 word] jugulent homines, surgunt, &c. Hor. salvation of your own and other mens souls, which he so studiously seeks to destroy. Athanasius [illegible: 1 word] a conceit, that the [illegible: 1 word] may be driven out of a body by repeating the 68 Psalm. Origen saith of devils, No greater torment to them, then to see men addicted to the Scriptures: In [illegible: 1 word] eorum omnis flammaest, in hoc uruntur incendio. Orig, in Num. Hom. il. 27. Chrysostom saith, we may [illegible: 1 word] and scourge the devil by fasting and prayer, which the Prophet Isaiah calls a charm or inchantment, [non-Latin text not transcribed] Isa. 26. 16. Before the time] For they are respited and reprived as it were, in respect of full torment, and suffered, as free prisoners, to flutter in the aire, and to course about the earth till that great day; which they tremble to think on, and which they that mock at, 2 Pet. 3. or make light of, are worse then devils.

Verse 30. A herd of many swine [illegible: 1 word] ] Suille pecori anima Epicuri de grege [illegible: 1 word] [non-Latin text not transcribed]. pro sale data, saith Varro. Swinish Epicures also have their soules but for salt to keepe their bodies from putrefying. That was a rotten speech of Epicurus, that life eternall was nothing else but an eternall gourmandizing and swilling and swallowing of Nectar and Ambrosia. The kingdome of God is another manner of thing then meat and drink, Rom. 14. The devil desired to enter into the [illegible: 1 word], because of their [illegible: 1 word]. Eat not greedily, for this is Os porci habere, as that Pope is said to have. Drink not to drunkennesse: for this sin robs a man of himself, and layes a swine in his roome. No creature, besides man, will be drunk, but swine: and not [illegible: 1 word] neither, but as they are conversant about men; for wild swine will not, they say.

Verse 31. So the devils besought him] For threaten him they durst not, as little as the Gadarens, vers. 34. because they found themselves over-powered. Time was when they had set upon our Saviour with [illegible: 1 word] might and malice in the wildernesse. The matter is well amended now. The same power, when he pleases, can change the note of the Tempter to us. He will tread Satan undet our feet shortly. That which Vegetius said of [illegible: 1 word] [illegible: 1 word]. 16. lib 1 cap. 24. [illegible: 1 word] with sithes and hooks will be applyed to the devils; At first they were a terrour and after a scorn. Suffer us to go into the herd of swine] We may safely say, that the bristles of swine are numbred with God, saith Tertullian [illegible: 1 word]. de fuga. much more the haires of Saints: not one of them falls to the ground without their heavenly father. Satan desired [illegible: 1 word] have forthPossumus [illegible: 2 words] quo que [illegible: 1 word] as [illegible: 2 words] deum [illegible: 2 words] as [illegible: 3 words] capillos. Peter to winnow: as Goliah desired to have an Israelite to combate with, he could not command him. He could not make a louse, Exod. 8. 18. fire an house, Job 1. 19. drown a pigge, without divine permission. Now we are more of price then many pigs before God, as that Martyr well inferred. And if a legion of devils Act. and Men. sol. [illegible: 1 word]. had not power over an herd of hogs, much lesse have they over Christs flock of sheep; saith Tertullian. [illegible: 2 words] ut [illegible: 2 words] dei [illegible: 3 words].

Verse 32. And he said unto them, Go] 1. To shew his soveraignty over the creatures: He is the great proprietary of all, and [illegible: 1 word] do, with his own as he listeth. 2. To punish their sensuality in feeding upon swines flesh, against the expresse letter of the law. Ex uno sue quinquaginta propè sapores excogitantur, saith Pliny. And there was a jolly Pope (some kin, belike, to Pope [illegible: 1 word] 3. [illegible: 1 word] sirnamed Os porci) that being, [illegible: 1 word] his gout, forbidden Act and Mon. sol. [illegible: 1 word]. swines-flesh by his Phyfitian, cryed out to his steward, bring me my pork, al dispito di dio in despite of God. 3. To try whether was dearer to these filthy Gergesites, their swine, or their soules. They shewd themselves to be of Cardinall Burbons minde, who would not [illegible: 1 word] with his part in Paris, for his part in Paradise. They went into the herd of swine] That thereby Satan might win upon the soules of the Citizens (wedded and wedg'd to their [illegible: 1 word] substance) and he failed not of his purpose. A cunning [illegible: 1 word] of an old Quadruplator. Be not ignorant of his wiles. [illegible: 1 word] the world from the devil, and he can doe us no hurt. Ran violently down a steep place into the sea] [illegible: 1 word] [illegible: 1 word] the Magician, being at point of death, called unto him a dog (a familiar devil) that went about with him, and said Get thee gon thou cursed creature, that hast undone me. Whereupon [illegible: 1 word] me perdita bestia quae me perdid [illegible: 1 word]. Joh. [illegible: 1 word]. loc. com. pag. 136. the dog presently departed, and cast himself headlong into the water. And perished in the waters] So will detestable drunkards in the bottomles pit; those that, as swine their bellies, so they break their heads with filthy quaffing. These shall have a cup of fire and brimstone powred down their throats, Psal. 11. 6. and not obtain one drop of water to coole their flaming tongues. For why? [illegible: 1 word], (saith one) is a vice so vile, so base, so beastly, as that it transformes the soul, deformes the body, [illegible: 1 word] the brain,Hugo. de Sancto Vict betrayes the strength, defiles the affection, and metamorphoseth the whole man: making the understanding ignorant, the strong staggering, the trusty trothlesse, the vertuous vicious, and the [illegible: 2 words] a pandar to the profanest sin.

Verse 33. And they that kept them fled] So do Parasiticall Pastours leave their forlorne flocks to danger and destruction: letting the devils hurry them to hell, and not caring whether they sink or swim. They that go down into this pit, or suffer others to go down by their default, cannot hope for Gods truth, Isa. 38. 18.

Verse 34. They besought him to depart] This was a great madnesse, as [illegible: 1 word] wish, because they had been [illegible: 1 word] by the Sun, they might see no more of it. And yet how many (alasse) are there at this day that cry out of this madnesse, and yet imitate it? How many, that prefer haram dom sticam arae dominicae, as one longPetr. Blesensis. since complained, a swine-sty before a sanctuary? We are now become Gergesites said that Martyrin Q. Maryes dayes, that would rather loose Christ, then our porkets. Take up your crosse, is a hard saying: therefore Christ must be prayd to be gon, lest all our pigs be drowned. The devil shall have his dwelling again in many Act. and Mon. fol. [illegible: 1 word]. [illegible: 1 word] mens selves, rather then in their pigs. Therefore to the devil [illegible: 1 word] they go and dwell with him, &c. Thus Mr Bradford. And oh how [illegible: 1 word], shall Christ regest one day upon all unworthy [illegible: 1 word], Depart from me, ye wicked?

There came a leper. No disease with which the human family has been afflicted, has been more dreadful than that which is often mentioned in the Bible as the leprosy. It first exhibits itself on the surface of the skin. The appearance is not always the same, but it commonly resembles the spot made by the puncture of a pin, or the pustules of a ring-worm. The spots generally make their appearance very suddenly. Perhaps its appearance might be hastened by any sudden passion, as fear or anger. See Nu 12:10, 2Chr 26:19. The spots commonly exhibit themselves, at first, on the face, about the nose and eyes, and increase in size a number of years, till they become as large as a pea or a bean. There are three kinds of leprosy, distinguished by the appearance of the spots--the white, the black, and the red leprosy. These spots, though few at first, gradually spread till they cover the whole body. But though the appearance of the disease is at first in the skin, yet it is deeply seated in the bones, and marrow, and joints of the body. We have reason to suppose that, in children, it is concealed in the system for a number of years, till they arrive at the age of puberty; and in adults for three or four years, till at last it gives fearful indications on the skin of its having gained a well-rooted and permanent existence. A leprous person may live twenty, or thirty, or even fifty years, if he received the disease at his birth, but they will be years of indescribable misery. The bones and marrow are pervaded with the disease. The malady advances, from one stage to another, with slow and certain ruin. "Life still lingers amidst the desolation;" the joints, and hands, and feet, lose their power; and the body collapses, or falls together, in a form hideous and awful. There is a form of the disease in which it commences at the extremities: the joints separate; the fingers, toes, and other members, one by one, fall off; and the malady thus gradually approaches the seat of life. The wretched victim is thus doomed to see himself dying piece-meal, assured that no human power can arrest, for a moment, the silent and steady march of this foe to the seat of life. This disease is contagious and hereditary. It is easily communicated from one to another, and is transmitted to the third and fourth generation. The last generation that is afflicted with it commonly exhibits the symptoms by decayed teeth, and fetid breath, and diseased complexion.

Moses gave particular directions by which the real leprosy was to be distinguished from other diseases. See Lev 13:1 and following. The leprous person was, in order to avoid contagion, very properly separated from the congregation. The inspection of the disease was committed to the priest; and a declaration, on his part, that the person was healed, was sufficient evidence to restore the afflicted man to the congregation. It was required, also, that the leprous person should bring an offering to the priest of two birds, commonly doves, one of which was slain, and the other dismissed. See Lev 14:1 and following. In compliance with the laws of the land, Jesus directed the man that he had healed to make the customary offering, and to obtain the testimony of the priest that he was healed. The leprosy has once, and but once appeared in America. This loathsome and most painful disease has, in all other instances, been confined to the old world, and chiefly to the eastern nations. It is matter of profound gratitude to a benignant God, that this scourge has been permitted but once to visit the new world. That awful calamity was in the island of Guadaloupe, in the West Indies, about the year 1730; and is thus described by an eye witness, M. Peyssanel: "Its commencement is imperceptible. There appear only some few white spots on the skin. At first they are attended with no pain or inconvenience; but no means whatever will remove them. The disease imperceptibly increases for many years. The spots become larger, and spread over the whole body. When the disease advances, the upper part of the nose swells, the nostrils become enlarged, and the nose itself soft. Tumours appear on the jaws; the eyebrows swell; the ears become thick; the points of the fingers, as also the feet and the toes, swell; the nails become scaly; the joints of the hands and feet separate, and drop off. In the last stage of the disease the patient becomes a hideous spectacle, and falls to pieces."

Worshipped him. Bowed down before him, to show him respect. Mt 2:2.

If thou wilt. This was an exhibition of great faith, and also an acknowledgment of his dependence on the will of Jesus, in order to be healed. So every sinner must come. He must feel that Jesus can save him. He must also feel that he has no claim on him; that it depends on his sovereign will; and must cast himself at his feet with the feelings of the leper:-- "I can but perish if I go; I am resolved to try: For if I stay away, I know I shall for ever die." Happily, no one ever came to Jesus with this feeling who was not received, and pardoned.

Make me clean. Heal me. The leprosy was regarded as an unclean and disgusting disease. To be healed, therefore, was expressed by being cleansed from it.

(s) "leper" Mk 1:40, Lk 5:12

And Jesus--touched him. It was an offence to the Jews to touch a leprous person, and was regarded as making him who did it ceremonially impure, Lev 13:3. The act of putting forth his hand and touching him, therefore, expressed the intention of Jesus to cure him, and was a pledge that he was, in fact, already cured.

See thou tell no man. This command is to be understood as extending only to the time until he had made the proper representation to the priest. It was his duty to hasten to him immediately; not to delay by talking about it, but as the first thing to obey the laws of God, and make proper acknowledgments to him by an offering. The place where this cure was wrought was in Galilee, a distance of forty or fifty miles from Jerusalem; and it was his duty to make haste to the residence of the priest, and obtain his sanction to the reality of the cure. Perhaps, also, Christ was apprehensive that the report would go before the man, if he delayed, and the priest, through opposition to Jesus, might pronounce it an imposition.

A testimony unto them. Not to the priest, but to the people. Show thyself to the priest, and get his testimony to the reality of the cure, as a proof to the people that the healing is genuine. It was necessary that he should have that testimony before he could be received to the congregation, or allowed to mingle with the people. Having this, he would be, of course, restored to the privileges of social and religious life, and the proof of the miracle, to the people, would be put beyond a doubt.

(t) "See thou tell" Mt 9:30, Mk 5:43 (u) "Moses commanded" Lev 14:3

Capernaum. Mt 4:13.

There came unto him a centurion. A centurion was a commander of a hundred men, in the Roman armies. Judea was a Roman province, and garrisons were kept there to preserve the people in subjection. This man was probably by birth a pagan. See Mt 8:10.

(v) "a centurion" Lk 7:2

Sick of the palsy. Mt 4:24. The particular form which the palsy assumed is not mentioned. It seems it was a violent attack. Perhaps it was the painful form which produced violent cramps, and which immediately endangered his life.

I am not worthy, etc. This was an expression of great humility. It refers doubtless to his view of his personal unworthiness, and not merely to the fact that he was a Gentile. It was the expression of a humble spirit; a conviction of the great dignity and power of the Saviour, and a belief that he was so unlike him, that he was not fit that the Son of God should come into his dwelling. So every truly penitent sinner feels--a feeling which is appropriate when he comes to Christ.

(w) "not worthy" Ps 10:17, Lk 15:19,21 (x) "the word only" Ps 33:9, 107:20

I am a man, etc. He had full confidence in the ability of Jesus to heal his servant, and requested him simply to give the command. This request he presented in a manner appropriate to a soldier. I am a man, says he, under authority. That is, I am subject to the commands of others, and know how to obey. I have also under me soldiers who are accustomed to obedience. I say to one, go, and he goes; and to another, come, and he comes. I am prepared, therefore, to believe that your commands will be obeyed. As these obey me, so do diseases, storms, and seas obey you. If men obey me, who am an inferior officer, subject to another, how much more shall diseases obey you--the original Source of power-- having control over all things! He asked, therefore, simply that Christ would give commandment, and he felt assured he would be obeyed.

I have not found so great faith. The word faith, here, means confidence, or belief that Christ had power to heal his servant. It does not of necessity imply that he had saving faith; though from the connexion, and the spirit manifested, it seems probable that he had. If this was so, then he was the first Gentile convert to Christianity, and was a very early illustration of what was more dearly revealed afterwards, that the heathen were to be brought to the knowledge of the truth.

Jesus---marvelled. Or wondered at his faith; or deemed it remarkable.

Not in Israel. Israel was a name given to Jacob, (Gen 32:28,29) because, as a prince, he had power with God; because he persevered in wrestling with the angel that met him, and obtained the blessing. The name is derived from two Hebrew words, signifying Prince and God. He was one of the patriarchs; a progenitor of the Jewish nation; and the names Israel and Israelites were given to them as the name Romans was in honour of Romulus; and the name Americans after Americus Vespuccius. It was given to the whole nation till the time of Jeroboam, when only the ten tribes that revolted received the name, probably because they were a majority of the nation. After the captivity of Babylon, it was given to all the Jews indiscriminately. See Mt 10:6, Acts 7:42; Heb 8:8, Mk 15:32. It here means, "I have not found such an instance of confidence among the Jews."

(y) "no, not in all Israel" Mt 15.28

Many shall come from the east, etc. Jesus takes occasion, from the faith of a Roman centurion, to state this conversion would not be solitary; that many pagans--many from the east and west-- would be converted to the gospel, and be saved, as Abraham, Isaac, and Jacob were. The phrase "from the east and from the west," in the Scripture, is used to denote the whole world, Isa 45:6, 59:19. The phrase, shall sit down, in the original, refers to the manner of sitting at meals, Mt 23:6 and the enjoyments of heaven are described under the similitude of a feast or banquet--a very common manner of speaking of it, Mt 26:29, Lk 14:15, 22:30. It is used here to denote felicity, enjoyment, or honour. To sit with those distinguished men was an honour, and would be expressive of great felicity.

(z) "many shall come" Is 2:2,3, Lk 13:29, Acts 11:18, Eph 3:6, Rev 7:9

The children of the kingdom. That is, the children, or the people, who expected the kingdom; or to whom it properly belonged; or, in other words, the Jews. They supposed themselves peculiarly the favourites of heaven. They thought the Messiah would, enlarge their nation, and spread the triumphs of their kingdom. They called themselves, therefore, the children of the members of the kingdom of God, to the exclusion of the Gentiles. Our Saviour used the manner of speech to which they were accustomed, and said that many of the pagans would be saved, and many Jews lost.

Shall be cast out into outer darkness, etc. This is an image of future punishment. It is not improbable that the image was taken from Roman dungeons or prisons. They were commonly constructed under-ground. They were shut out from the light of the sun. They were, of course, damp, dark, and unhealthy, and probably most filthy. Masters were in the habit of constructing such prisons for their slaves, where the unhappy prisoner, without light, or company, or comfort, spent his days and nights in weeping from grief, and in vainly gnashing his teeth from indignation. The image expresses the fact, that the wicked who are lost will be shut out from the light of heaven, and from peace, and joy; and hope; will be confined in gloomy darkness; will weep in hopeless grief; and gnash their teeth in indignation against God, and murmur against his justice. What a striking image of future woe! Go to a damp, dark, solitary, and squalid dungeon; see a miserable and enraged victim; add to his sufferings the idea of eternity, and then remember that this after all is but an image, a faint image, of hell! Mt 22:13.

(a) "of the kingdom" Mt 7:22,23 (b) "be weeping" Mt 13:42,50

He was healed in that selfsame hour. This showed decisively the goodness and power of Jesus. No miracle could be more complete. There could be no imposition, or deception.

This account, or one similar to this, is found in Lk 7:1-10. There has been a difference of opinion whether that was the same account, or whether a second centurion, encouraged by the success of the first, applied to our Saviour in a similar case and manner, and obtained the same success. In support of the supposition that they are different narratives, it is said that they disagree so far that it is impossible to reconcile them, and that it is not improbable that a similar occurrence might take place, and be attended with similar results. To a plain reader, however, the narratives appear to be the same. They agree in the character of the person, the place, and apparently the time; in the same substantial structure of the account, the expression of similar feelings, and the same answers, and the same result. It is very difficult to believe that all these circumstances would coincide in two different stories.

They differ, however. Matthew says, that the centurion came himself. Luke says, that he at first sent elders of the Jews, and then his particular friends. He also adds, that he was friendly to the Jews, and had built them a synagogue. An infidel will ask, whether there is not here a palpable contradiction? In explanation of this, let it be remarked,

(1.) that the fact that the centurion came himself is no evidence that others did not come also. It was in the city. The centurion was a great favourite, and had conferred on them many favours; and they would be anxious that the favour which he desired of Jesus should be granted. At his suggestion, or of their own accord, they might apply to Jesus, and press the subject upon him, and be anxious to represent the case as favourably as possible. All this was probably done, as it would be in any other city, in considerable haste and apparent confusion; and one observer might fix strongly on one circumstance, and another on another. It is not at all improbable that the same representation and request might be made both by the centurion and his friends. Matthew might have fixed his eye very strongly on the fact that the centurion came himself, and been particularly struck with his deportment; and Luke on the remarkable zeal shown by the friends of a heathen, the interest they took in his welfare, and the circumstance that he had done much for them. Full of these interesting circumstances, he might comparatively have overlooked the centurion himself.

(2.) It was a maxim among the Jews, as it is now in law, that what a man does by another, he does himself. So Jesus is said to baptize, when he only baptized by his disciples. See Jn 4:1 Jn 19:1. Matthew was intent on the great leading facts of the cure. He was studious of brevity. He did not choose to explain the particular circumstances. He says that the centurion made the application, and received the answer, he does not say whether by himself, or by an agent. Luke explains particularly how it was done. There is no more contradiction, therefore, than there would be if it should be said of a man in a court of law, that he came and made application for a new trial, when the application was really made by his lawyer. Two men, narrating the fact, might exhibit the same variety that Matthew and Luke have done; and both be true. One thing is most clearly shown by this narrative, that this account was not invented by the evangelists for the sake of imposition. If it had been, they would have agreed in all the circumstances.

This account is contained also in Mk 1:29-31; and Lk 4:38,39. Mark adds that Simon and Andrew lived together, and that James and John went with them to the house. He adds, also, that before the miracle they spake to him about the sick person. The miracle was direct and complete. She was so completely restored as to attend them, and minister to them. The mention of "Peter's wife's mother," proves that Peter either then was or had been married. The fair and obvious interpretation is, that his wife was then living, comp. 1Cor 9:5; and 1Cor 9:15. Peter is claimed by the Roman Catholics to be the head of the church; and the vicegerent of Christ. The pope, according to their view, is the successor of this apostle. On what pretence do they maintain that it is wrong for priests to marry? Why did not Christ at once reject Peter from being an apostle for having a wife? How remarkable that he should be set up as the head of the church, and an example and a model to all who were to succeed him. But all this is human law, and is contrary to the New Testament. That Peter had a wife was no objection to his being an apostle, and marriage has been expressly declared to be "honourable in ALL," Heb 13:4.

(c) "wife's mother laid" Mk 1:30,31, Lk 4:38,39

When the even was come, etc. The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflicted would bring them. All that were brought to him he healed. This was proof of two things: first, his great benevolence; and, secondly, of his Divine mission. He might have established the latter by miracles that would do no good. None of his miracles were performed, however, merely to make a display of power, unless the cursing of the barren fig-tree be an exception comp. Mk 11:11-14. This was on the evening of the sabbath, Mk 1:21-32. The Jews kept the sabbath from evening to evening, Lev 23:32. On the sabbath they would not even bring their sick to be healed, (Lk 13:14) but as soon as it was closed, on the evening of the same day, they came in multitudes to be cured.

Possessed with devils. Mt 4:24.

With his word. By his command; by a word.

(d) "brought unto him many" Mk 1:32

That it might be fulfilled, etc. This passage is found in Is 53:4. Our English translation of that important passage is, "Surely he hath borne our griefs, and carried our sorrows." The Greek in Matthew is an exact translation of the Hebrew, and the same translation should have been made in both places. In the fifty-third chapter, Isaiah fully states the doctrine of atonement, or that the Messiah was to suffer for sin. In the verse quoted here, however, he states the very truth which Matthew declares. The word translated griefs, in Isaiah, and infirmities, in Matthew, means properly, in the Hebrew and Greek, diseases of the body. In neither does it refer to the disease of the mind, or to sin. To bear those griefs, is clearly to bear them away, or to remove them. This was done by his miraculous power in healing the sick. The word rendered "sorrows," in Isaiah, and" sicknesses," in Matthew, means pains, griefs, or anguish of mind. To carry, then; is to sympathize with the sufferers; to make provision for alleviating those sorrows; and to take them away. This he did by his precepts, his example; and the cause of all sorrows--sin--he removed by his atonement. The passage in Isaiah and Matthew, therefore, mean precisely the same thing. See Magee on Atonement, and Isa 53:1 and following.

(e) "Esaias the prophet" Isa 53:4, 1Pet 2:24

Unto the other side. Jesus was now in Capernaum, a city at the north-west corner of the sea of Tiberias, or sea of Galilee. Mt 4:18. The country to which he purposed to go was the region on the east of the Sea of Tiberias.

A certain scribe came, etc. It is not improbable that this man, who had seen the miracles of Jesus, had formed an expectation that by following him he would obtain some considerable worldly advantage. Christ, in reply, proclaimed his own poverty, and dashed the hope of the avaricious scribe. The very foxes and birds, says he, have places of repose and shelter, but the Son of man has no home, and no pillow. He is a stranger in his own world; a wanderer and an outcast from the abodes of men. Comp. Jn 1:11.

Son of man. This means evidently Jesus himself. Not title is more frequently given to the Saviour than this; and yet there is much difficulty in explaining it. The word son is used in a great variety of significations. Mt 1:1. The name Son of man is given to Jesus only three times in the New Testament, (Acts 7:56, Rev 1:13, 14:14). The phrase Son of God, given to Christ, denotes peculiar connexion with God, Jn 10:36. The name Son of man probably denotes a corresponding peculiar connexion with man; his peculiar love and friendship for him; and his willingness to devote himself to the best interests of the race. It is sometimes, however, used as synonymous with Messiah, Mt 16:28 Jn 1:34, Acts 7:37, Jn 12:34.

(f) "Master, I" Lk 9:57,58

And another of his disciples, etc. The word disciple properly signifies learner; and was given to his followers because they received him as their teacher. Mt 5:1. It does not of necessity mean that a disciple was a pious man, but only one of the multitude, who, for various causes, might attend on his instructions. See Jn 6:66, 9:28

(g) "Lord, suffer" 1Kgs 19:20

Let the dead bury their dead. The word dead is used in this passage in two different senses. It is apparently a paradox, but is fitted to convey his idea very distinctly to the mind. The Jews used the word dead often to express indifference towards a thing; or rather, to show that that thing has no influence over us. Thus, to be dead to the world; to be dead to the law Rom 7:4; to be dead to sin Rom 6:11; means that the world, law, and sin, have not influence or control over us; that we are free from them, and as as though they were not. A body in the grave is unaffected by the pomp and vanity, by the gaiety and revelry, by the ambition and splendour that may be near the tomb. So men of the world are dead to religion. They see not its beauty; hear not its voice; are not won by its loveliness. This is the class of men to which the Saviour referred here. Let men, says he, who are uninterested in my work, and who are dead in sin, (Eph 2:1,) take care of the dead. Your duty is now to follow me.

There may have been two reasons for this apparently rash direction. One was to test the character and attachment of the man. If he had proper love for Christ, he would be willing to leave his friends even in the most tender and trying circumstances.. This is required, Mt 10:27, Lk 14:26. A second reason might have been, that if he returned, at that time, his friends might ridicule or oppose him, or present plausible arguments, in the afflictions of the family, why he should not return to Christ. The thing to which he was called was moreover of more importance than any earthly consideration; and for that time, Christ chose to require of the man a very extraordinary sacrifice to show his sincere attachment to him. Or it may have been, that the Saviour saw that the effect of visiting his home at that time might have been to drive away all his serious impressions, and that he would return to him no more. These impressions might not have been deep enough, and his purpose to follow our Saviour may not have been strong enough to bear the trial to which he would be subjected. Strange as it may seem, there are few scenes better fitted to drive away serious impressions than those connected with a funeral. We should have supposed it would be otherwise. But facts show it to be so; and show that if this was one of the reasons which influenced the Saviour, he had a thorough knowledge of human nature. The arrangements for the funeral; the preparation of mounting apparel; and the depth of sorrow in such cases, divert the mind from its sins, and its personal need of a Saviour; and hence few persons are awakened or converted as the result of death in a family. The case here was a strong one. It was as strong as can well be conceived. And the Saviour meant to teach by this, that nothing is to be allowed to divert the mind from religion; nothing to be an excuse for not following him. Not even the death of a father, and the sorrows of an afflicted family, are to be suffered to lead a man to defer religion, or to put off the purpose to be a Christian. That is a fixed duty--a duty not to be deferred or neglected--whether in sickness or health, at home or abroad; whether surrounded by living and happy kindred, or whether a father, a mother, a child, or a sister, lies in our house dead.

It is the regular duty of children to obey their parents, and to show them kindness in affliction, and to evince proper care and respect for them when dead. Nor did our Saviour show himself insensible to these duties. He taught here, however, as he always taught, that a regard to friends, and ease, and comfit, should be subordinate to the gospel; and that we should always be ready to sacrifice these when duty to God requires it.

Into a ship. This was on the sea of Tiberias. The ship in which they sailed was probably a small open boat, with sails, such as were commonly used for fishing on the lake.

His disciples. Not merely the apostles, but probably many others. There were many other ships in company with him, Mk 4:36. This circumstance would render the miracle much more striking and impressive.

A great tempest. A violent storm; or a wind so strong as to endanger their lives. This lake was subject to sudden squalls.

The ship was covered with the waves. The billows dashed against the ship, (Mk 4:37,) so that it was fast filling and in danger of sinking.

He was asleep. On the hinder part of the vessel, on a pillow, Mk 4:38. It was in the night, and Jesus had retired to rest. He was probably weary, and slept calmly and serenely, he apprehended no danger, and showed to his disciples how calmly one can sleep with a pure conscience, and who feels safe in the hands of God.

(h) "And, behold" Mk 4:37, Lk 8:23

Save us. Save our lives.

We perish. We are in danger of perishing. This showed great confidence in the Saviour. It shows, also, where sinners and Christians should always go, who feel that they are in danger of perishing. There is none that can save from the storms of Divine wrath but the Son of God.

Why are ye fearful. You should have remembered that the Son of God, the Messiah, was on board. You should not have forgotten that he had power to save, and that with him you are safe. So Christians should never fear danger, disease, or death. With Jesus they are safe. No enemy can reach him; and as he is safe, so they shall be also, Jn 14:19.

Rebuked the winds. Reproved them; or commanded them to be still. What a power was this! What irresistible proof that he was Divine! His word awed the tempest, and allayed the storm! There is not, anywhere, a sublimer description of a display of power. Nor could there be sublimer proof that he was truly the Son of God.

Great calm. The winds were still; and the sea ceased to dash against the vessel, and to endanger their lives.

(i) "rebuked" Job 38:11, Ps 89:9, 107:29

Men marvelled. Wondered; or were amazed.

What manner of man. What personage. How unlike other men! What a vast, minute display of power; and how far exalted above mortals must he be I He spoke to the winds; rebuked their raging, and the sea was suddenly calm. The storm subsided; the ship glided smoothly; danger fled; and in amazement they stood in the presence of Him who controlled the tempests that God had raised: and they felt that He must be God himself. None but God could calm the heaving billows, and scatter the tempest. No scene could have been more grand than this display of the power of Jesus. The darkness; the dashing waves; the howling winds; the heaving and tossing ship; the fears and cries of the seamen; all by a single word hushed into calm repose; all present an image of power and divinity irresistibly grand and awful. So the tempest rolls and thickens over the head of the awakened sinner. So he trembles over immediate and awful destruction. So while the storm of wrath howls, and hell threatens to engulf him, he comes trembling to the Saviour. He hears; he rebukes the storm; and the sinner is safe. An indescribable peace takes possession of the soul; and he glides on a tranquil sea to the haven of eternal rest. See Isa 57:20,21, Rom 5:1, Php 4:7.

The same account of the demoniacs substantially is found in Mk 5:1-20; and Lk 8:26-39.

The other side. The other side of the sea of Tiberias.

Country of the Gergesenes. Mk 5:1 says, that he came into the country of the Gadarenes. This difference is only apparent. Gadara was a city not far from the lake Gennesareth; one of the ten cities that were called Decapolis. Mt 4:25. Gergesa was a city about twelve miles to the south-east of Gadara, and about twenty miles to the east of the Jordan. There is no contradiction, therefore, in the evangelists. He came into the region in which the two cities were situated, and one mentioned one, and the other another. It shows that the writers had not agreed to impose on the world; for if they had, they would have mentioned the same city; and it shows they were familiar with the country. No man would have written in this manner, but those who were acquainted with the facts. Impostors do not mention places, or names, if they can avoid it.

There met him two. Mark and Luke speak of only one that met him. "There met him out of the tombs a man," Mk 5:2. "There met him out of the city a certain man," etc., Lk 8:27. This difference of statement has given rise to considerable difficulty. It is to be observed, however, that neither Mark nor Luke say that there was no more than one. For particular reasons they might have been led to fix the attention on one of them that was more notorious, and furious, and difficult to be managed. Had they denied plainly that there was more than one, and had Matthew affirmed that there were two, there would have been an irreconcilable contradiction. As it is, they relate the affair as other men would. It shows that they were honest witnesses. Had they been impostors; had Matthew and Luke agreed to write books to deceive the world, they would have agreed exactly in a case so easy as this. They would have told the story with the same circumstances. Witnesses in courts of law; often differ in unimportant matters; and, provided the main narrative coincides, their testimony is thought to be more valuable.

Luke has given us a hint why he recorded only the cure of one of them. He says, there met him "out of the city," a man, etc.; or, as it should be rendered, "a man of the city," a citizen. Yet the man did not dwell in the city; for he adds in the same verse, "neither abode he in any house, but in the tombs." The truth of the case was, that he was born and educated in the city; he had probably been a man of wealth and eminence; he was well known; and the people felt a deep interest in the case. Luke was, therefore, particularly struck with his case; and as his cure fully established the power of Jesus, he recorded it. The other that Matthew mentions was probably a stranger, or a person less notorious as a maniac, and he felt less interest in the cure. Let two persons go into a lunatic asylum, and meet two insane persons, one of whom should be exceedingly fierce and ungovernable, and well known as having been a man of worth and standing; let them converse with them; and let the more violent one attract the principal attention, and they would very likely give the same account that Matthew and Luke do; and no one would doubt the statement was correct.

Possessed with devils. Mt 4:24.

Coming out of the tombs. Mark and Luke say that they dwelt in the tombs. The sepulchres of the Jews were commonly caves, beyond the walls of the cities in which they dwelt, or excavations made in the sides of hills, or sometimes in solid rocks. These caves, or excavations, were sometimes of great extent, They descended to them by flights of steps. These graves were not in the midst of cities, but in groves, and mountains, and solitudes. They afforded, therefore, to insane persons and demoniacs retreat and shelter. They delighted in these gloomy and melancholy recesses, as being congenial to the wretched state of their minds. Josephus, also, states that these sepulchres were the haunts and lurking-places of those desperate bands of robbers that infested Judea. The annexed cut will furnish an illustration of the nature of the sepulchres occurring in the east. A more full illustration may be seen by referring to Isa 64:4.

(s) "And when" Mk 5:1, Lk 8:26

What have we to do with thee. This might have been translated with great propriety, What hast thou to do with us? The meaning is, "Why dost thou trouble, or disturb us?" See 2Sam 16:10; 2Kgs 9:18, Ezr 4:3.

Son of God. The title, Son of God, is often given to Christ. Men are sometimes called sons, or children of God, to denote their piety and adoption into his family, 1Jn 3:1. But the title given, to Christ denotes his superiority to the prophets, (Heb 1:1) to Moses the founder of the Jewish economy, (Heb 3:6) it denotes his peculiar and near relation to the Father, as evinced by his resurrection, (Ps 2:7, Acts 13:33) it denotes his peculiar relation to God from his miraculous conception, (Lk 1:35) and is equivalent to a declaration that he is Divine, or equal to the Father, Jn 10:36.

Art thou come hither to torment us, etc. By the time here mentioned is meant the day of judgment. The Bible reveals the doctrine that evil spirits are not now bound as they will be after that day; that they are permitted to tempt and afflict men; but that in the day of judgment they also will be condemned to everlasting punishment with all the wicked, 2Pet 2:4, Jude 1:6. These spirits seemed to be apprized of that, and alarmed lest the day that they had feared had come. They besought him, therefore, not to send them out of that country; not to consign them then to hell, but to put off the day of their final punishment. Mark and Luke say that Jesus inquired the name of the principal demoniac, and that he called his name Legion, for they were many. The name legion was given to a division in the Roman army. It did not always denote the same number; but, in the time of Christ, it consisted of six thousand--three thousand foot and three thousand horsemen. It came, therefore, to signify a large number, without specifying the exact amount.

An herd of many swine. The word herd, here applied to swine, is now commonly given to cattle. Formerly it signified any collection of beasts, or even of men. The number that composed this herd was two thousand, Mk 5:13.

Mt 8:28

(k) "suffer us" Job 1:10-12, 2:3-6 (l) "???" De 14:8, Isa 65:3,4

They that kept them fled, etc. These swine were doubtless owned by the inhabitants of Gadara. Whether they were Jews or Gentiles is not certainly known. It was not properly in the territory of Judea; but as it was on its borders, it is probable that the inhabitants were a mixture of Jews and Gentiles. Swine were to Jews unclean animals, and it was unlawful for them to eat them, Lev 11:7. The Jews were forbidden by their own laws to keep them, even for the purpose of traffic. Either, therefore, they had expressly violated the law, or these swine were owned by the Gentiles.

The keepers fled in consternation. They were amazed at his power. Perhaps they feared a further destruction of property; or, more likely, they were acquainted with the laws of the Jews, and regarded this as a judgment of Heaven for keeping forbidden animals, and for tempting the Jews to violate the commands of God. They dreaded, perhaps, further punishment, and foolishly came and besought Jesus to depart from their country.

This is the only one of our Saviour's miracles, except the case of the fig-tree that he cursed, (Mt 21:18-20,) in which he caused any destruction of property. It is a striking proof of his benevolence, that his miracles tended directly to the comfort of mankind. It was a proof of goodness added to the direct purpose for which his miracles were wrought. That purpose was to confirm his Divine mission; and it might have been as fully done by splitting rocks, or removing mountains, or causing water to run up steep hills, as by any other display of power. See Acts 2:22. He chose to exhibit the proof of his Divine power, however, in such a way as to benefit mankind.

Infidels have objected to this whole narrative. They have said that this was a wanton and unauthorized violation of private rights in the destruction of property. They have said that the account of devils going into swine, and destroying them, was ridiculous. In regard to these objections, the narrative is easily vindicated.

1st. If Christ, as the Bible declares, be Divine as well as human--God as well as man--then he had an original right to that and all other property, and might dispose of it as he pleased, Ps 50:10-12. If God had destroyed them by pestilence, or by lightning, or by an inundation or earthquake, neither the owners, nor any one else, would have had reason to complain. No one now feels that he has a right to murmur if God destroys a thousand times the amount of this property, by overturning a city by an earthquake. Why, then, should complaints be brought against him if he should do the same thing in another way?

2nd. If this property was held by the Jews, it was a violation of their law, and it was right that they should suffer the loss;--if by the Gentiles, it was known also to be a violation of the law of the people among whom they lived; a temptation and a snare to them; and an abomination in their sight; and it was proper that the nuisance should be removed.

3rd. The cure of two men, one of whom was probably a man of distinction and property, was of far more consequence than the amount of property destroyed. To restore a deranged man now, of family and standing, would be an act for which property could not compensate, and which could not be measured in value by any pecuniary consideration. But,

4th. Jesus was not at all answerable for this destruction of property. He did not command, he only suffered or permitted the devils to go into the swine. He commanded them merely to come out of the man. They originated the purpose of destroying the property, doubtless for the sake of doing as much mischief as possible, and of destroying the effect of the miracle of Christ. In this they seem to have had most disastrous success; and they only are responsible.

5th. If it should be said that Christ permitted this, when he might have prevented it, we reply, that the difficulty does not stop there. He permits all the evil that exists, when he might prevent it. He permits men to do much evil, when he might prevent it. He permits one bad man to injure the person and property of another bad man. He permits the bad to injure the good. He often permits a wicked man to fire a city, or to plunder a dwelling, or to rob a traveller, destroying property of many times the amount that was lost at Gadara. Why is it any more absurd to suffer a wicked spirit to do injury, than a wicked man? or to suffer a legion of devils to destroy a herd of swine, than for legions of men to desolate nations, and cover fields and towns with ruin and slaughter?

The whole city came out. The people of the city probably came with a view of arresting him for the injury done to the property; but seeing him, and being awed by his presence, they only besought him to leave them.

Out of their coasts. Out of their country. This shows,

1st. that the design of Satan is to prejudice men against the Saviour; and even to make what Christ does an occasion why they should desire him to leave them.

2nd. The power of avarice. These men preferred their property to the Saviour. They loved it so much, that they were blind to the evidence of the miracle, and to the good he had done to the miserable men that he had healed. It is no uncommon thing for men to love the world so much; to love property, even like that owned by the people of Gadara, so much as to see no beauty in religion, and no excellence in the Saviour; and, rather than part with it, to beseech Jesus to withdraw from them. The most grovelling employment; the most abandoned sins; the most loathsome vices, are often loved more than the presence of Jesus, and more than all the blessings of his salvation.

(m) "depart" Job 21:24, Lk 5:18, Acts 16:39

REMARKS ON MATTHEW CHAPTER 8.

1st. The leprosy, the disease mentioned in this chapter, is an apt representation of the nature of sin. Like that, sin is loathsome; it is deep fixed in the frame; penetrating every part of the system; working its way to the surface imperceptibly, but surely; loosing the joints, and consuming the sinews of moral action; and adhering to the system, till it terminates in eternal death. It goes down from age to age. It shuts out men from the society of the pure in heaven, nor can man be elevated there, till God has cleansed the soul by his Spirit, and man is made pure and whole.

2nd. The case of the centurion is a strong instance of the nature and value of humility, Mt 8:6-10. He sustained a fair character, and had done much for the Jews. Yet he had no exalted conception of himself. Compared with the Saviour, he felt that he was unworthy that he should come to his dwelling. So feels every humble soul. Humility is an estimate of ourselves as we are. It is a willingness to be known, and talked of, and treated, just according to truth. It is a view of ourselves as lost, poor and wandering creatures. Compared with other men---with angels, with Jesus, and with God--it is a feeling by which we regard ourselves as unworthy of notice. It is a readiness to occupy our appropriate station in the universe, and to put on humbleness of mind as our proper array, 1Pet 5:5.

3rd. We have here an equally beautiful exhibition of faith. The centurion had unwavering confidence in the power of Jesus. He did not doubt at all that Jesus was able to do for him just what he needed, and what he wished him to do. This is faith; and every man who has this trust or confidence in Christ for salvation, has saving faith.

4th. Humility and faith are always connected. The one prepares the mind for the other. Having a deep sense of our weakness and unworthiness, we are prepared to look to Him who has strength. Faith also produces humility. Jesus was humble; and believing on him, we catch his spirit, and learn of him, Mt 11:28-30. Compared with him, we see our unworthiness. Seeing HIS strength, we see OUR feebleness; seeing his strength exerted to save creatures, impure and ungrateful as we are, we sink away into an increased sense of our unfitness for his favour.

5th. We see the compassion and kindness of Jesus, Mt 8:16, 17. He has borne our heavy griefs. He provides comfort for us in sickness, and sustains us in dying. But for his merciful arm, we should sink; and dying, we should die without hope. But he "Can make a dying bed Feel soft as downy pillows are; Whilst on his breast we lean our head, And breathe our life out sweetly there."

6th. We are forcibly struck with his condescension, Mt 8:19,20. Men of wickedness and crime dwell in splendid mansions, and stretch themselves on couches of ease; when afflicted, they recline on beds of down; but Jesus had no home, and no pillow. The birds that fill the air with music, and warble in the groves, nay, the very foxes, have homes and a shelter from the storms and elements; but He that made them, clothed in human flesh, was a wanderer, and had not where to lay his head. His sorrows he bore alone; his dwelling was in the mountains. In the palaces of the men for whom he toiled, and for whom he was about to bleed on a cross, he found no home, and no sympathy. Surely this was compassion worthy of a God.

7th. It is no disgrace to be poor. The Son of God was poor--and it is no dishonour to be like him. If our Maker, then, has cast our lot in poverty; if he takes away by sickness or calamity the fruits of our toils; if he clothes us in homely and coarse apparel; if he bids the winds of heaven to howl around our open and lonely dwellings, let us remember that the Redeemer of mankind trod the same humble path; and that it can be no dishonour to be likened to him who was the beloved Son of God.

8th. We should be willing to embrace the gospel without hope of earthly reward, Mt 8:19-23. Religion promises no earthly honours or wealth. It bids its disciples to look beyond the grave for its highest rewards. It requires men to love religion for its own sake; to love the Saviour, even when poor, and cast out, and suffering, because he is worthy of love; and to be willing to forsake all the allurements which the world holds out to us, for the sake of the purity and peace of the gospel.

9th. We learn the necessity of forsaking all for the sake of the gospel. Our first duty is to God, our Creator and Saviour; our second to friends, and relations and country, Mt 8:22. When God commands, we must follow him; nor should any consideration of ease, or safety, or imaginary duty, deter us. To us it is of no consequence what men say or think of us. Let the will of God be prayerfully ascertained, and then let it be done, though it carry us through ridicule, racks, and flames.

10th. Jesus can preserve us in the day of danger, Mt 8:23-27. He hushed the storm, and they were safe. His life was also in danger with theirs. Had the ship sunk, without a miracle, he would have perished with them. So in every storm of trial or persecution, in every heaving sea of calamity, he is united to his followers. His interest and theirs is the same. He feels for them; he is touched with their infirmities; and he will sustain them. "Because I live," says he, "ye shall live also." Never, never, then, shall man or devil pluck one of his faithful followers from his hand, Jn 10:27,28.

11th. All that can disturb or injure us is under the control of the Christian's Friend, Mt 8:28-32. The very inhabitants of hell are bound; and beyond his permission they can never injure us. In spite, then, of all the malice of malignant beings, the friends of Jesus are safe.

12th. It is no uncommon thing for men to desire Jesus to depart from them, Mt 8:34. Though he is ready to confer on them important favours, yet they hold his favours to be of far less consequence than some unimportant earthly possession. Sinners never love him, and always wish him away from their dwellings.

13th. It is no uncommon thing for Jesus to take men at their word, and leave them. He gives them over to worldly thoughts and pursuits; he suffers them to sink into crime, and they perish for ever! Alas, how many are there, like the dwellers in Gadara, that ask him to depart; that see him go without a sigh; and that never, never again behold him coming to bless them with salvation!

[As one having authority, and not as the scribes.] It is said with good reason, in the verse going before, that "the multitude were astonished at Christ's doctrine": for, besides his divine truth, depth, and convincing power, they had not before heard any discoursing with that authority, that he did. The scribes borrowed credit to their doctrine from traditions, and the fathers of them: and no sermon of any scribe had any authority or value, without The Rabbins have a tradition, or The wise men say; or some traditional oracle of that nature. Hillel the Great taught truly, and as the tradition was concerning a certain thing; "But, although he discoursed of that matter all day long, they received not his doctrine, until he said at last, So I heard from Shemaia and Abtalion."

[Thou canst make me clean.] The doctrine in the law concerning leprosy paints out very well the doctrine of sin.

I. It teacheth, that no creature is so unclean by a touch as man. Yea, it may with good reason be asked, whether any creature, while it lived, was unclean to the touch, beside man? That is often repeated in the Talmudists, that "he that takes a worm in his hand, all the waters of Jordan cannot wash him from his uncleanness"; that is, while the worm is as yet in his hand; or the worm being cast away, not until the time appointed for such purification be expired. But whether it is to be understood of a living or dead worm, it is doubted, not without cause, since the law, treating of this matter, speaketh only of those things that died of themselves. See Leviticus 11:31: "Whosoever shall touch them when they be dead," &c.: and verse 32, "Upon whatsoever any of them, when they are dead, shall fall," &c. But whether he speaks of a living worm, or a dead, uncleanness followed by the touch of it for that day only: for "he shall be unclean (saith the law) until the evening": but the carcase of a man being touched, a week's uncleanness followed. See Numbers 19.

II. Among all the uncleannesses of men, leprosy was the greatest, inasmuch as other uncleannesses separated the unclean person, or rendered him unclean, for a day, or a week, or a month; but the leprosy, perhaps, for ever.

III. When the leper was purified, the leprosy was not healed: but the poison of the disease being evaporated, and the danger of the contagion gone, the leper was restored to the public congregation. Gehazi, the servant of Elisha, was adjudged to perpetual leprosy; and yet he was cleansed, and conversed with the king (2 Kings 8:5); cleanse, not healed. Thus under justification and sanctification there remain still the seeds and filth of sin.

IV. He that was full of the leprosy was pronounced clean; he that was otherwise, was not. Leviticus 13:12; "If the leprosy shall cover the whole body from head to foot, thou shalt pronounce him clean," &c. A law certainly to be wondered at! Is he not clean, till the whole body be infected and covered with the leprosy? Nor shalt thou, O sinner, be made clean without the like condition. Either acknowledge thyself all over leprous, or thou shalt not be cleansed.

[Jesus touched him.] It was indeed a wonder, that when the leprosy was a creeping infection, the priest, when he judged of it, was not hurt with the infection. It cannot be passed over without observation, that Aaron, being bound under the same guilt with Miriam, bore not the same punishment: for she was touched with leprosy, he not, Numbers 12. And also that Uzziah should be confuted concerning his encroaching upon the priesthood no other way than by the plague of leprosy. In him God would magnify the priesthood, that was to judge of the leprosy; and he would shew the other was no priest, by his being touched with the leprosy. It can scarcely be denied, indeed, that the priests sometimes might be touched with that plague; but certainly they catched not the contagion while they were doing their office in judging of it. This is a noble doctrine of our High Priest, the Judge and Physician of our leprosy, while he remains wholly untouched by it. How much does he surpass that miracle of the Levitical priesthood! They were not touched by the contagion when they touched the leprous person; he, by his touch, heals him that hath the infection.

[Go, shew thyself to the priest, &c.] I. Our Saviour would not have the extraordinary manner whereby he was healed discovered to the priest, that he might pay the ordinary duty of his cleansing. And surely it deserves no slight consideration, that he sends him to the priest. However now the priesthood was too degenerate both from its institution and its office, yet he would reserve to it its privileges, while he would reserve the priesthood itself. Corruption, indeed, defiles a divine institution, but extinguishes it not.

II. Those things which at that time were to be done in cleansing of the leprosy, according to the Rubric, were these: "Let him bring three beasts: that is, a sacrifice for sin, a sacrifice for transgression, and a burnt-offering. But a poor man brought a sacrifice for sin of birds, and a burnt-offering of birds. He stands by the sacrifice for transgression, and lays both his hands upon it, and slays it: and two priests receive the blood; the one in a vessel, the other in his hand. He who receives the blood in his hand goes to the leper in the chamber of the lepers": this was in the corner of the Court of the Women, looking north-west. "He placeth him in the gate of Nicanor," the east gate of the Court of Israel; "he stretcheth forth his head within the court, and puts blood upon the lowest part of his ear: he stretcheth out his hand also within the court, and he puts blood upon his thumb and his foot, and he puts blood also upon his great toe, &c. And the other adds oil to the same members in the same place," &c. The reason why, with his neck held out, he so thrust forth his head and ears into the court, you may learn from the Glosser: "The gate of Nicanor (saith he) was between the Court of the Women and the Court of Israel: but now it was not lawful for any to enter into the Court of Israel for whom there was not a perfect expiation: and, on the contrary, it was not lawful to carry the blood of the sacrifice for transgression out of the court." Hence was that invention, that the leper that was to be cleansed should stand without the court; and yet his ears, his thumbs, and his toes, to which the blood was to be applied, were within the court. We omit saying more; it is enough to have produced these things, whence it may be observed what things they were that our Saviour sent back this healed person to do.

The cure was done in Galilee, and thence he is sent away to Jerusalem; silence and sacrifice are enjoined him: See thou tell no man, &c.: and offer the gift, &c. And why all these things?

First, Christ makes trial of the obedience and gratitude of him that was cured, laying upon him the charge of a sacrifice and the labour of a journey.

Secondly, He would have him restored to the communion of the church (from which his leprosy had separated him), after the wonted and instituted manner. He provides that he himself give no scandal, and the person healed make no schism: and however both his words and gestures sufficiently argue that he believed in Christ, yet Christ will by no means draw him from the communion of the church, but restore him to it. Hence is that command of his to him; "See thou tell no man, but offer a gift for a testimony to them": that is, 'Do not boast the extraordinary manner of thy healing; think not thyself freed from the bond of the law, in case of a leper, because of it; thrust not thyself into the communion of the church before the rites of admission be duly performed: but, however you have no business with the priest in reference to the purification and cleansing, go to the priest nevertheless, and offer the gift that is due, for a testimony that you are again restored into communion with them.' This caution of our Saviour hath the same tendency with that, Matthew 17:27, "That we be not an offence to them," &c.

[Lieth] Laid forth. Thus, A dead man laid forth, in order to his being carried out. The power and dominion of the disease is so expressed. The weak person lieth so, that he is moved only by others; he cannot move himself, but is, as it were, next door to carrying out. So, verse 14, of Peter's mother-in-law, was laid, and sick of a fever.

[When the even was come.] Mark adds, when the sun was now set, and the sabbath was now gone.

I. The sabbath was ended by the Jews at the supper, or the feast. In which they used a candle (as they did upon the entrance of the sabbath), and wine, and spices; and the form of a blessing over a cup of wine, and then over the candle, and then over the spices: "Does the sabbath end when he is now in the middle of his feast? He puts an end to his eating; washes his hands; and over a cup of wine he gives thanks for his food; and afterward over that cup he useth the form of prayer in the separation of the sabbath from a common day: if he be now drinking when the sabbath goes out, he ceaseth from drinking, and recites the form of separation, and then returns to his drinking."

II. The proper limits of the sabbath were from sun-set to sun-set. This is sufficiently intimated by St. Mark, when he saith, that when the sun was now set, they brought the sick to be healed: which they held unlawful to do while the sun was yet going down, and the sabbath yet present.

The Talmudic canons give a caution of some works, that they be not begun on the day before the sabbath, if they may not be ended and finished, while it is yet day: that is (as they explain it), while the sun is not yet set. He that lights a [sabbath] candle, let him light it while it is yet day, before sun-set. "On the sabbath-eve it is permitted to work until sun-set." The entrance of the sabbath was at sun-set, and so was the end of it.

III. After the setting of sun, a certain space was called Bin Hashmashuth: concerning which these things are disputed; "What is Bin Hashmashuth? R. Tanchuma saith, It is like a drop of blood put upon the very edge of a sword, which divides itself every where. What is Bin Hashmashuth? It is from that time when the sun sets, whilst one may walk half a mile. R. Josi saith, Bin Hashmashuth is like a wink of the eye," &c. Bin Hashmashuth properly signifies, between the suns: and the manner of speech seems to be drawn thence, that there are said to be two sun-sets. Concerning which, read the Glosser upon Maimonides. Where thus also Maimonides himself: "From the time that the sun sets till the three middle stars appear, it is called between the suns: and it is a doubt whether that time be part of the day or of the night. However, they every where judge of it to render the office heavy. Therefore, between that time they do not light the sabbatical candle: and whosoever shall do any servile work on the sabbath-eve, and in the going out of the sabbath, is bound to offer a sacrifice for sin." So also the Jerusalem Talmudists in the place last cited: "Does one star appear? Certainly, as yet it is day. Do two? It is doubted whether it be day. Do three? It is night without doubt." And a line after; "On the sabbath-eve, if any work after one star seen, he is clear: if after two, he is bound to a sacrifice for a transgression; if after three, he is bound to a sacrifice for sin. Likewise, in the going out of the sabbath, if he do any work after one star is seen, he is bound to a sacrifice for sin; if after two, to a sacrifice for transgression: if after three, he is clear."

Hence you may see at what time they brought persons here to Christ to be healed, namely, in the going out of the sabbath; if so be they took care of the canonical hour of the nation, which is not to be doubted of.

[Himself took our infirmities.] Divers names of the Messias are produced by the Talmudists, among others "The Rabbins say, His name is, 'The leper of the house of Rabbi': as it is said, Certainly he bare our infirmities," &c. And a little after, "Rabh saith, If Messias be among the living, Rabbenu Haccodesh is he." The Gloss is, "If Messias be of them that are now alive, certainly our holy Rabbi is he, as being one that carries infirmities," &c. R. Judah, whom they called 'the Holy,' underwent very many sicknesses (of whom, and of his sicknesses, you have the story in the Talmud, "thirteen years Rabbi laboured under the pain of the teeth," &c.); because of which there were some who were pleased to account him for the Messias; because, according to the prophets, Messias should be 'a man of sorrows': and yet they look for him coming in pomp.

This allegation of Matthew may seem somewhat unsuitable and different from the sense of the prophet: for Isaiah speaks of the Messias carrying our infirmities in himself; but Matthew speaks concerning him healing them in others: Isaiah of the diseases of the soul (see 1 Peter 2:24); Matthew of the diseases of the body. But in this sense both agree very well, that Christ's business was with our infirmities and sorrows, and he was able to manage that business: his part was to carry and bear them, and in him was strength and power to carry and bear them. In this sense, therefore, is Matthew to be understood; he healed the demoniacs and all diseased persons with his word, that that of Isaiah might be fulfilled, He it is who is able to bear and carry our sorrows and sicknesses. And so, whether you apply the words to the diseases of the mind or the body, a plain sense by an equal easiness does arise. The sense of Isaiah reacheth indeed further; namely, That Messias himself shall be a man of sorrows, &c., but not excluding that which we have mentioned, which Matthew very fitly retains, as excellently well suiting with his case.

[Into the country of the Gergesenes.] In Mark and Luke it is, of the Gadarenes, both very properly: for it was the city Gadara, whence the country had its name: there was also Gergasa, a city or a town within that country; which whether it bare its name from the ancient Canaanite stock of the Gergashites, or from the word Gargushta, which signifies clay or dirt, we leave to the more learned to discuss. Lutetia, [Paris], a word of such a nature, may be brought for an example.

[Two possessed with devils coming out of the tombs, &c.] "These are the signs of a madman. He goes out in the night, and lodges among the sepulchres, and teareth his garments, and tramples upon whatsoever is given him. R. Houna saith, But is he only mad in whom all these signs are? I say, Not. He that goes out in the night is condriacus, hypochondriacal. He that lodgeth a night among the tombs burns incense to devils. He that tears his garments is melancholic. And he that tramples under his feet whatsoever is given him is cardiacus, troubled in mind." And a little after, "one while he is mad, another while he is well: while he is mad, he is to be esteemed for a madman in respect of all his actions: while he is well, he is to be esteemed for one that is his own man in all respects." See what we say at chapter 17:15.

[A herd of many swine feeding.] Were these Gadarenes Jews, or heathens?

I. It was a matter of infamy for a Jew to keep swine: "R. Jonah had a very red face, which a certain woman seeing said thus, Seignior, Seignior, either you are a winebibber, or a usurer, or a keeper of hogs."

II. It was forbidden by the canon: "The wise men forbade to keep hogs anywhere, and a dog, unless he were chained." Hogs upon a twofold account: 1. By reason of the hurt and damage that they would bring to other men's fields. Generally, "the keeping smaller cattle was forbid in the land of Israel"; among which you may very well reckon hogs even in the first place: and the reason is given by the Gemarists, "That they break not into other men's grounds." 2. The feeding of hogs is more particularly forbidden for their uncleanness. It is forbidden to trade in any thing that is unclean.

III. Yea, it was forbid under a curse: "The wise men say, Cursed is he that keeps dogs and swine; because from them ariseth much harm."

"Let no man keep hogs anywhere. The Rabbins deliver: When the Asmonean family were in hostility among themselves, Hyrcanus was besieged within Jerusalem, and Aristobulus was without. The besieged sent money in a box let down by a rope; and they which were without bought with it the daily sacrifices, which were drawn up by those that were within. Among the besiegers there was one skilled in the Greek learning, who said, 'As long as they thus perform the service of the Temple, they will not be delivered into your hands.' The next day, therefore, they let down their money, and these sent them back a hog. When the hog was drawing up, and came to the middle of the wall, he fixed his hoofs to the wall, and the land of Israel was shaken, &c. From that time they said, 'Cursed be he who keeps hogs, and cursed be he who teacheth his son the wisdom of the Greeks.'" This story is cited in Menachoth.

Therefore you will wonder, and not without cause, at that which is related in their Talmud: "They said sometimes to Rabh Judah, There is a plague among the swine. He therefore appointed a fast." What! is a Jew concerned for a plague among swine? But the reason is added: "For Rabh Judah thought that a stroke laid upon one kind of cattle would invade all."

You may not, therefore, improperly guess, that these hogs belonged not to the Jews, but to the heathen dwelling among the Gadarene Jews; for such a mixture was very usual in the cities and countries of the land of Israel. Which we observe elsewhere of the town Susitha or Hippo, but some small distance from Gadara.

Or if you grant that they were Jews, their manners will make that opinion probable, as being persons whose highest law the purse and profit was wont to be. Since brawn and swine's flesh were of so great account with the Romans and other heathens, there is no reason to believe that a Jew was held so straitly by his canons, as to value them before his own profit, when there was hope of gain.

Note here, in general, that the Jews paid civil adoration to their kings and to their prophets: thus Saul stooped with his face to the ground to Samuel; Nebuchadnezzer fell on his face before Daniel, and Obadiah before Elijah; from whence may be gathered, that the adorations given to Christ by them that knew nothing of his divinity, were paid him as a prophet sent from God.

Only next, several particulars are here observable; as, 1. The petitioner, and that is a leper; he came and worshipped Christ, and petitions him to heal him, saying, Lord, if thou wilt, thou canst make me clean. Where he discovers a firm belief of Christ's power, but a diffidence and distrust in Christ's will, to heal him.

Learn, Christ's divine power must be fully assented to, and firmly believed by all those that expect benefit by him, and healing from him.

Observe, 2. How readily our Saviour grants his petition; Jesus touched him, saying, I will: be thou clean. Our Saviour, by touching the leper, shewed himself to be above the law, as God; though subject to the law, as man; for by the ceremonial law, the leper was forbidden to be touched. Yet it was a received rule among the Jews, that a prophet might vary from the punctilios of the ceremonial law, or change a ritual law; so did Elijah stretch himself on the dead child, and Elisha on the Shunamite's son, notwithstanding the prohibition of coming near the dead. But Christ's curing the leper by the word of his mouth, and the touch of his hand, shewed his divine power, and proved himself to be truly and really sent of God; leprosy being called by the Jews the finger of God, a disease of his sending, and of his removing, our Saviour, therefore, as a proof and of his being the Messias, tells the disciples of John, That the lepers were cleansed, Matt 11:5 and the dead raised. Which being put together, intimates that the cleansing of the leper is as peculiar and act of divine power, as the raising of the dead; and accordingly, 2Kgs 5:7 said the king, Am I a God, that this man sends to me to cure a man of his leprosy?

Observe, 3. The certainty and suddenness of the cure; immediately his leprosy was cleansed. Christ not only cured him without means, but without the ordinary time required for such a cure. Thus Christ shewed both power and will to cure him miraculously, who believed his power, but questioned his willingness.

Observe, 4. The charge and command given by Christ after the cure: first, To tell it to no man: wherein the modesty, humility, and piety, of Christ, is discovered, together with the care of his own safety. His modesty, in not desiring his good deeds should be proclaimed; his humility, in shunning vain-glorious applause and commendation; his piety, in desiring all the praise, honour, and glory, should redound entirely to God; his care of his own safety, lest the publishing of this miracle should create him untimely danger from the Pharisees.

Christians, behold your pattern to do much good, and make but little noise. Christ affected no popular air, he did not spoil a good work by vain ostentation. When we work hard for God, take we great care that pride doth not blow either it or us. O how difficult it is for us to do much service, and not value ourselves too much for the services which we do!

The second part of the charge which Christ gave the recovered leper, was, To shew himself to the priest, and offer the gift which Moses commanded for a testimony unto them; that is, a testimony to the Jews, that he was the Messiah, and that he did not oppose the ceremonial law given by Moses.

Where Note, That our Saviour would have the ceremonial law punctually observed, so long as the time for its continuance did endure; though he came to destroy that law, yet whilst it stood, he would have it observed.

Here Dr. Lightfoot observes, that though the priesthood was much degenerated from its primitive institution, by human inventions, yet Christ sends the leper to submit to it; because though they did corrupt, yet they did not extinguish the divine institution.

The second miracle our Saviour works in this chapter, is the healing of the centurion's servant.

Where Observe, 1. The person that applies to our Saviour for help and healing: he was a Gentile, an heathen, a Roman soldier, an officer or commander; yet he believes in, and relies upon the power of Christ.

Note, That such is the freeness of divine grace, that it extends itself to all sorts and ranks, to all orders and degrees of men, without exception. Even the bloody trade of war yields worthy clients to Christ: he doth not so much regard who we are, and with what dispositions and inclinations we come unto him.

Observe, 2. The person whom the centurion comes to Christ for; not for himself, not for his son, but for his servant. His servant is sick, he doth not drive him out of doors, nor stand gazing by his bed-side, but looks out for relief for him: a worthy example! Some masters have not so much regard to their sick servants as they gave to their oxen or their swine: but he is not worthy of a good servant, that in a time of sickness is not willing to serve his servant. A conceit of superiority must beget in no man a neglect of charitable offices towards inferiors.

Observe, 3. Upon whom the centurion seeks, and with what zeal and application: he seeks not to wizards and conjurors, but to the physician, for his poor servant; yea, to Christ, the best physician; and this not with a formal relation in his mouth, but with a vehement aggravation of of the disease; My servant is grievously tormented: where the master's condolency and tender sympathy with his afflicted servant, is both matter of commendation and imitation also.

Observe, 4. The happy mixture of humility and faith which was found in the centurion; he owns his unworthiness of having Christ come under his roof, yet he acknowledged Christ's power, that by speaking of a word his servant might be healed by him. Humility is both the fruit of faith, and the companion of faith; an humble soul has an high esteem of Christ, and a low esteem of himself.

Observe, 5. How our blessed Saviour exceeds both his desires and expectations; Christ says, not only will I heal him, but, I will come and heal him: Wonderful condescension!

In Joh 4:47 we read of a certain nobleman and ruler that twice entreated our Saviour to come to his house and heal his son, but our Lord refused, and did not stir a foot: here the centurion doth but barely tell Christ of his poor servant's sickness, and Christ, both unmasked and undesired, says, I will come and heal him.

O how far was Christ from seeming in the least to honour riches and despise poverty! He that came in the form of a servant, goes down and visits a sick servant upon his poor pallet-bed, that would not visit the rich couch of the ruler's son. How should we stoop to the lowest offices of love and kindness to one another, when Christ thus condescendingly abased himself before us!

Observe, 6. The notice and observation which our Saviour takes of the centurion's faith; he wondered at it from him, who had wrought it in him. Christ wrought this faith as God, and wondered at it as man; what can be more wonderful than to see Christ wonder? We do not find our Saviour wondering at worldly pomp and greatness. When the disciples wondered at the magnificence of the temple, Christ rather rebuked them, than wondered with them; but when he sees the gracious acts of faith, he is ravished with wonder.

Let it teach us to place our admiration where Christ fixes his: let us be more affected with the least measure of grace in a good man, than with all the gaieties and glory of a great man; let us not envy the one, but admire the other.

This was the first occasion that Christ took to speak of the calling of the Gentiles, and rejection of the Jews.

Observe, here, That the unbelieving Jews are called the children of the kingdom, because born within the pale of the visible church: they presumed that the kingdom of heaven was entailed upon them, because they were Abraham's seed; they boasted of, and gloried in, their external and outward privileges.

Note, thence, 1. That gospel ordinances, and church-privileges enjoyed, are a special honour to a people admitted to the participation of them: our Saviour here stiles the Jews upon that account, The children of the kingdom.

2. That such privileges enjoyed, but not improved, do provoke Almighty God to inflict the heaviest of judgments upon a people; The children of the kingdom shall be cast unto outer darkness; that is, into the darkness of hell, where shall be perpetual lamentations for the remembrance of the gospel kindly offered, but unthankfully rejected.

The next miracle which our Saviour wrought, was in curing Peter's wife's mother of a fever: the miracle was not in curing an incurable distemper, but in the way and manner of curing: for,

1. It was by a touch of our Saviour;s hand.

2. It was instantaneous and sudden: immediately the fever left her.

3. The visible effects of her recovery presently appeared: She instantly arose and ministered unto them, That she could arise, argued her cure miraculous; that she could and did arise and administer unto Christ, argued her thankfulness, and a great sense of his goodness upon her mind.

Note here, 1. That marriage is the mistress of the gospel, yea, even in the apostles themselves and in Peter, the chiefest of them, was neither censured nor condemned by our Saviour. St. Peter had a wife and family, which Christ condescends to visit.

Observe, 2. That the first thing which Christ takes notice of in the house which he condescends to visit, is what aileth any in it; what need they stand in of his help and healing; and accordingly, together with his presence, he affords them relief.

Learn, 3. That when Christ has graciously visited and healed any of his servants, it ought to be their first work and next care to administer unto Christ; that is, to employ their recovered health, and improve their renewed strength in his service; She arose and ministered.

It was very common about the time of our Saviour's coming in the flesh, for the devil bodily to possess persons, and very grievously to torment them. This is one of the sad and dismal evils which sin had made us liable an obnoxious to, to be bodily possessed by Satan; whan we give Satan the power of our hearts, it is a just and righteous thing wiah God, to give him the possession of bodies.

But who is the person that dispossesses Satan? Christ Jesus; it is a stronger than the strong man that must cast out Satan: our Jesus in whom we trust, by his powerful word alone can deliver us from Satan's power, and all the sad effects and consequences thereof.

But observe, with what condolency and sympathizing piety he exercises these acts of mercy and compassion towards poor creatures: he is said to take our infirmities upon himself, and to bare our sicknesses: he bare the guilt, which was the cause of these griefs and sorrows; and he bare the sorrows themselves, by a tender sympathy with us under the burden of them. Christ considers our sufferings as his own: he was afflicted in all our afflictions, and pained with all our pains; in this sense, he took our infirmities and bare our sicknesses.

Observe here, A person resolving to follow Christ; a good resolution, if made deliberately, and not rashly, not for sinister ends and secular advantages; which, it is to be feared, was the case here, by the answer which our Saviour gives; for, says he, foxes have holes, &c. that is, my condition in this world is very poor, worse than the birds of the air, for they have their fixed nests; or the beasts of the earth, for they have their dens and holes; but I have no fixed habitation.

Note,1. That many persons take up rash and sudden resolutions to follow Christ, before they have well considered what it will cost them; what they are likely to lose by being his disciples.

2. That such men may find themselves miserably mistaken, who expect to gain any thing by following of Christ, but their soul's salvation.

Note, 3. The title given to Christ; he is stiled here and frequently elsewhere, The Son of man.

1. To shew the truth of his humanity; the Son of man must be man.

2. To shew the depth of his abasement; Christ humbled, yea, emptied himself, when being the Son of God he submitted to be made man: The Son of man hath not where to lay his head.

We must not suppose by this prohibition that Christ disallows or disapproves of any civil office from one person to another, much less of a child to a parent, either living or dying: but he lets us know,

1. That no office of love and service to man, must be preferred before our duty to God, unto whom we owe our first obedience.

2. That lawful and decent offices become sinful, when they hinder greater duties.

3. That such as are called to the work and employment of the ministry, must mind that alone, and leave inferior duties to inferior persons: as if our Saviour had said, Others will serve well enough to bury the dead; but thou that art a consecrated person must do that unto which thou art consecrated and set apart. Under the law the priest might not come near a dead corpse, nor meddle with the interment of their own parents; unto which our Saviour probably alludes.

Observe here, 1. Christ and his disciples no sooner put forth to sea, but dangers attend and difficulties do accompany them: a tempest arose, and the ship was covered with waves.

Learn thence, That the presence of Christ itself doth not exempt his disciples and followers from trouble and danger: here is a great tempest about the disciples ears, though Christ was in their company.

Observe, 2. The posture our Saviour was in when the tempest arose; he being weary on the land, was fallen, asleep in the ship: our blessed Redeemer hereby sheweth himself to be truly and really man; as he took upon him our human nature, so he subjected himself to our human infirmities.

Observe, 3. The disciples' application made to him; they awake him with a sad outcry Lord, save us: we perish. Here was faith mixed with human frailty: they had faith in his power, that he could save them; but being asleep, they concluded he must awake before he could save them: whereas though his human nature was asleep, yet his divine nature neither slumbered nor slept.

Learn hence, That the prevalency of fear in a time of great and imminent danger, though it may argue weakness of faith, yet it is no evidence of want of faith: in the midst of the disciples' fears they believed Christ's power.

Observe, 4. A double rebuke given by our Saviour.

(1.) To the winds and seas; next to the fears of his disciples; He rebukes the winds and seas and instantly they are calm; when the sea was as furious as a madman, Christ by his divine power calms it.

Learn hence, That the most raging winds and outrageous seas cannot stand before the rebukes of Christ; if once he rebukes them, their rage is down; God lays a law upon the most lawless creatures, even when they seem to act the most lawlessly.

(2.) Christ rebukes his disciples' fears; Why are ye fearful? No sooner was the storm up, but their fears were up, and they were as much overset with their boisterous passions, as the vessel was with the tempestuous winds; and accordingly Christ rebukes the tempest within, and then the tempest without: first he calms their hearts, and then the seas.

From this instance we see, that great faith in the habit may appear little in act and exercise. The disciples' faith in forsaking all and following Christ, was great faith, but in this present act their faith was week, through the prevalency of their fear.

Note lastly, That the disciples' faith was lessened by their fear: fear is generated by unbelief, and unbelief strengthened by fear; as in things natural there is a circular generation, vapours beget showers, and showers vapours; so it is in things moral, nothing can cure us of fear, till God cures us of unbelief; Christ therefore takes an effectual method to rid the disciples of their fears, by rebuking their unbelief.

We read of few, if any in the Old Testament, that were possessed with evil spirits; but of many in the New Testament. Our Saviour came into the workd to destroy the works of the devil; therefore he suffered Satan to enter some human bodies, to shew his divine power in casting them out.

Note here, 1. That the evil angels by their fall, lost their purity but not their power.

2. That they do no oftener exert their power in doing mischief to the bodies and lives of men, is from the restraining power of God. The devils cannot do all the mischief they would, and they shall not do all they can.

Observe, The devils knew Christ to be the Son of God, and that he came into the world to be a Saviour, but not their Saviour; and therefore they cry out, What have we to do with thee? or thou with us?

O what an uncomfortable faith is this, to believe that Christ is a Saviour, and at the same time to know that he is none of our Saviour! But what is their outcry against Christ? This, Art thou come to torment us before the time?

Learn, 1. That there are tortures appointed to the spiritual natures of evil angels. The fire of hell is conceived to be partly material, and partly spiritual; partly material, to work upon bodies of evil men, and partly spritual to work upon the souls of men, and the spirits of evil angels.

Learn, 2. That though the devils be now as full of discontent as they can be, yet they are not so full of torment as they shall be; their speech here intimates, that there will be a time when their torments shall be increased when they shall have their fill of torment: therefore they pray, Increase not our torments before the appointed time of their increase.

Observe here, 1. A notable evidence of Satan's limited power, that a whole legion of devils had not power to destroy one man, nor were able to hurt the meanest creatures without permission.

Observe, 2. The devil's acknowledgement of their own impotency, and Christ's power; their asking leave of Christ to go into the swine shews that they could not go of themselves.

Learn hence, 1. The restlessness of Satan's malice; he will hurt the swine rather than not hurt at all.

2. That though Satan's malice be infinite, yet his power is limited and bounded; as he cannot do all the mischief he would, so he shall not do all he can.

Although Christ seldom wrought any destructive miracle, and although he certainly foresaw that the swine would perish in the waters; yet that the people might see how great the power and malice of the devil would be, if not restrained by Christ, he permitted him to ever into the swine: Christ said unto them, Go; and how glad was Satan of this permission to enter into the swine, in order to their destruction.

Let it teach us our duty, by prayer to commit ourselves, and all that we have, morning and evening, into the hands of God's care; all that we have in the house, and all that we have in the field, that it may be preserved from the power and malice of evil spirits.

Observe, 1. What a contary effect this miracle which Christ wrought had upon these people: instead of believing on him for his miraculous cure of the opssessed, the loss of their swine enraged them, and makes them desire Christ to depart from them. Temporal losses are so great in worldly men's estimation, that spiritual advantages are nothing esteemed: carnal hearts perfer their swine before their Saviour; and had rather lose Christ's presence than their worldly profits.

Observe, 2. How unanimous and importunate the Gadarenes were to get rid of Christ, the whole city came out, and are not only willing to his departure, but they beseech him to depart out of their coasts.

Learn, hence, That deplorably sad is the condition of such from whom Christ departs; more deplorably sad is their state who say unto Christ, depart; but most deplorably sad is the case of them that intreat and beseech Christ to depart, from them. Thus did the Gadarenes, and accordingly Christ took ship and departed from them, and we never read of his return unto them.

The eighth chapter of St. Matthew’s Gospel is full of our Lord’s miracles: no less than five are specially recorded. There is beautiful fitness in this. It was fitting that the greatest sermon ever preached should be immediately followed by mighty proofs that the preacher was the Son of God. Those who heard the Sermon on the Mount would be obliged to confess that as “none spake such words as this man,” so also no one did such works.

The verses we have now read contain three great miracles: a leper is healed with a touch, a palsied person is made well by a word, a woman sick with a fever is restored in a moment to health and strength. On the face of these three miracles we may read three striking lessons. Let us examine them and lay them to heart.

Let us learn for one thing how great is the power of our Lord Jesus Christ. Leprosy is the most fearful disease by which man’s body can be afflicted. He that has it is like one dead person while he lives; it is a complaint regarded by physicians as incurable (see  2 Kings 5:7 ). Yet Jesus says, “Be thou clean!” and immediately the leprosy was cleansed.”

To heal a person of the palsy without even seeing him, by only speaking a word, is to do that which our minds cannot even conceive: yet Jesus commands, and at once it is done. To give a woman prostrate with a fever, not merely relief, but strength to do work in an instant, would baffle the skill of all the physicians on earth: yet Jesus “touched” Peter’s wife’s mother and “she arose and ministered unto them. These are the doings of one that is almighty. There is no escape from the conclusion. This was “the finger of God” ( Exodus 8:19 ).

Behold here a broad foundation for the faith of a Christian. We are told in the Gospel to come to Jesus, to believe on Jesus, to live the life of faith in Jesus; we are encouraged to lean on him, to cast all our care on him, to repose all the weight of our souls on him. We may do so without fear: he can bear all; he is a strong rock: he is almighty. It was a fine saying of an old saint, “My faith can sleep sound on no other pillow than Christ’s omnipotence.” He can give life to the dead; he can give power to the weak; he can “increase strength to them that have no might.” Let us trust him and not be afraid. The world is full of snares; our hearts are weak. But with Jesus nothing is impossible.

Let us learn for another thing, the mercifulness and compassion of our Lord Jesus Christ. The circumstances of the three cases we are now considering were all different. He heard the leper’s pitiful cry, “Lord, if thou wilt thou canst make me clean.” He was told of the centurion’s servant, but he never saw him. He saw Peter’s wife’s mother, “layed and sick of a fever,” and we are not told that he spoke a word. Yet in each case the heart of the Lord Jesus was one and the same. In each case he was quick to show mercy, and ready to heal. Each poor sufferer was tenderly pitied, and each effectially relieved.

Behold here another strong foundation for our faith. Our great High Priest is very gracious. He can be touched with the feeling of our infirmities ; he is never tired of doing us good. He knows that we are a weak and feeble people in the midst of a weary and troublous world. He is as ready to bear with us and help us, as he was 1800 years ago. It is as true of him now as it was then.He “despiseth not any” ( Job 36:5 ). No heart can feel for us so much as the heart of Christ.

Let us learn in the last place what a precious thing is the grace of faith. We know little about the centurion described in these verses; his name, his nation, his past history are all hidden from us. But one thing we know, and that is that he believed. “Lord,” he says, “I am not worthy that thou shouldest come under my roof. Speak the word only and my servant shall be healed.” He believed, let us remember, when scribes and Pharisees were unbelievers; he believed, though a Gentile born, when Israel was blinded. And our Lord pronounced upon him the commendation which has been read all over the world from that time to this: “I have not found so great faith no not in Israel.”

Let us lay firm hold on to this lesson. It deserves to be remembered. To believe Christ’s power and willingness to help, and to make a practical use of our belief, is a rare and precious gift: let us always be thankful if we have it. To be willing to come to Jesus as helpless, lost sinners and commit our souls into his hands is a mighty privilege; let us ever bless God if this willingness is ours, for it is his gift. Such faith is better than all other gifts and knowledge in the world. Many a poor converted heathen, who knows nothing but that he is sick of sin, and trusts in Jesus, shall sit down in heaven while many learned scholars are rejected for evermore. Blessed indeed are they that believe!

What do we each know of this faith? This is the great question. Our learning may be small, but do we believe? Our opportunities of giving and working for Christ’s cause may be few, but do we believe? We may neither be able to preach, nor write, nor argue for the Gospel, but do we believe? May we never rest till we can answer this inquiry! Faith in Christ appears a small and simple thing to the children of this world. They see in it nothing great or grand. But faith in Christ is most precious in God’s sight and, like most precious things, is rare. By it true Christians live; by it they stand; by it they overcome the world. Without this faith no one can be saved.

In the first part of these verses we see a striking example of our Lord’s wisdom in dealing with those who professed a willingness to be his disciples. The passage throws so much light on a subject frequently misunderstood in these days, that it deserves more than ordinary attention.

A certain scribe offers to follow our Lord whithersoever he goes. It was a remarkable offer when we consider the class to which the man belonged, and the time at which it was made. But the offer receives a remarkable answer. It is not directly accepted nor yet flatly rejected. Our Lord only makes the solemn reply, “Foxes have holes and the birds of the air have nests, but the Son of Man has not where to lay his head.”

Another follower of our Lord next comes forward, and asks to be allowed to bury his father before going any further in the path of a disciple. The request seems, at first sight, a natural and lawful one. But it draws from our Lord’s lips a reply no less solemn than that already referred to: “Follow me, and let the dead bury their dead.”

There is something deeply impressive in both these sayings. They ought to be well weighed by all professing Christians. They teach us plainly that people who show a desire to come forward and profess themselves true disciples of Christ should be warned plainly to count the cost before they begin. Are they prepared to endure hardship? Are they ready to carry the cross? If not, they are not yet fit to begin. They teach us plainly that there are times when a Christian must literally give up all for Christ’s sake, and when even such duties as attending to a parent’s funeral must be left to be performed by others. Such duties some will always be ready to attend to; and at no time can they be put in comparison with the greater duty of preaching the Gospel, and doing Christ’s work in the world.

It would be well for the churches of Christ if these sayings of our Lord were more remembered than they are. It may be feared that the lesson they contain is too often overlooked by the ministers of the Gospel, and that thousands are admitted to full communion who are never warned to count the cost. Nothing, in fact, has done more harm to Christianity than the practice of filling the ranks of Christ’s army with every volunteer who is willing to make a little profession, and to talk fluently of his “experience.” It has been painfully forgotten that numbers alone do not make strength, and that there may be a great quantity of mere outward religion, while there is very little real grace. Let us remember this. Let us keep back nothing from young professors and inquirers after Christ: let us not enlist them on false pretences. Let us tell them plainly that there is a crown of glory at the end, but let us tell them no less plainly that there is a daily cross in the way.

In the latter part of these verses we learn that true saving faith is often mingled with much weakness and infirmity. It is a humbling lesson, but a very wholesome one.

We are told of Lord and his disciples crossing the Sea of Galilee in a boat. A storm arises and the boat is in danger of being filled with water by the waves that beat over it. Meanwhile our Lord is asleep. The frightened disciples awake him, and cry to him for help. He hears their cry and stills the waters with a word so that there is “a great calm.”At the same time he gently reproves the anxiety of his disciples: “Why are ye fearful O ye of little faith?”

What a vivid and instructive picture we have here of the hearts of thousands of believers! How many have faith and love enough to forsake all for Christ’s sake, and to follow him whithersoever he goes, and yet are full of fears in the hour of trial! How many have grace enough to turn to Jesus in every trouble, crying, “Lord save us,” and yet not grace enough to lie still and believe in the darkest hour that all is well!

Let the prayer, “Lord, increase our faith,” always form part of our daily petitions. We never perhaps know the weakness of our faith until we are placed in the furnace of trial and anxiety. Blessed and happy is that person who finds by experience that his faith can stand the fire, and that he can say with Job, “though he slay me, yet will I trust in him” (Job 13:15).

We have great reason to thank God that Jesus, our great High Priest, is very compassionate and tender-hearted. He knows our frame: he considers our infirmities. He does not cast off his people because of defects. He pities even on those whom he reproves. The prayer even of “little faith” is heard and gets an answer.

The subject of these seven verses is deep and mysterious. The casting out of a devil is here described with special fulness. It is one of those passages which throw strong light on a dark and difficult point.

Let us settle it firmly in our minds that there is such a being as the devil. It is an awful truth, and one too much overlooked. There is an unseen spirit ever near us, of mighty power and full of endless malice against our souls. From the beginning of creation he has labored to injure man. Until the Lord comes the second time and binds him, he will never cease to tempt, and practicing mischief. In the days when our Lord was upon earth, it is clear that he had peculiar power over the bodies of certain men and women, as well as over their souls. Even in our own times there may be more of this bodily possession than some suppose, though confessedly in a far less degree than when Christ came in the flesh. But that the devil is ever near us, and ever ready to ply our hearts with temptations, ought never to be forgotten.

Let us in the next place settle it firmly in our minds that the power of the devil is limited.Mighty as he is, there is one mightier still. Keenly as his will is set on doing harm in the world, he can only work by permission. These verses show us that the evil spirits know they can only go to and fro and ravage the earth until the time allowed them by the Lord of lords. “Art thou come to torment us,” they say, “before the time?” Their very petition shows us that they could not even hurt one of the swine of the Gadarenes unless Jesus the Son of God suffered them. “Suffer us they say to go into herd of swine.

Let us in next place settle it in our minds that our Lord Jesus Christ is man’s great deliverer from the power of the devil. He can redeem us not only from all iniquity, and this present evil world, but from the devil. It was prophesied of old that he should bruise the serpent’s head. He began to bruise that head when he was born of the Virgin Mary; he triumphed over that head when he died upon the cross; he showed his complete dominion over Satan by “healing all that were oppressed of the devil” when he was upon earth ( Acts 10:38 ). Our great remedy, in all the assaults of the devil, is to cry to the Lord Jesus, and to seek his help. He can break the chains that Satan casts round us, and set us free. He can cast out every devil that plagues our hearts, as surely as in the days of old. It would be miserable indeed to know that there is a devil ever near us, if we did not also know that Christ is “able to save to the uttermost, because he ever liveth to make intercession for us.” ( Hebrews

Let us not leave this passage without observing the painful worldliness of the Gadarenes, among whom this miracle of casting out a devil was wrought. They besought the Lord Jesus to “depart out of their coasts.” They had no heart to feel for anything but the loss of their swine. They cared not that two fellow-creatures, two immortal souls, were freed from Satan’s bondage; they cared not that there stood among them a greater than the devil, Jesus the Son of God. They cared for nothing but that their swine were drowned and “the hope of their gains was gone.” They ignorantly regarded Jesus as one who stood between them and their profits, and they only wished to be rid of him.

There are only too many like these Gadarenes. There are thousands who care not one jot for Christ, or Satan, so long as they can make a little more money, and have a little more of the good things of this world. From this spirit may we be delivered! Against this spirit may we ever watch and pray! It is very common: it is awfully infectious. Let us recollect every morning that we have souls to be saved, and that we shall one day die, and after that be judged. Let us beware of loving the world more than Christ.