Matthew 8

WHen he was come down from the mountain great multitudes followed him.

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 (says 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 says, 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 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 ri 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.

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 does 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 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, showed his kindness to this miserable Creature: By healing him with a touch, he showed 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.

And Jesus says unto him, See thou tell no man but go thy way, show 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 showed 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 show 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.

And when Jesus was entred into Capernaum, there came unto him a centurion beseeching him.

And saying, Lord, my servant lyeth at home sick of the palsie and grievously tormented.

And Jesus says unto him, I will come and heal him.

The centurion answered, and said, Lord, I am not worthy that thou should'st come under my roof, but speak the word only, and my servant shall be healed.

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 does it.

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 is Di erence betwixt the two Evangelists, Matthew ee s to speak, as if the Centurion at first came in Person to him, Luke says, 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 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 does not presently kill. Our Lord promiseth to come, and heal him, therein showing 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 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 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 showed a greater Faith. This Expre 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.

And I say you, that many shall come from the east and west, and shall sit down with Abraham, Isaac and Jacob, in the kingdom of heaven.

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 says, 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.

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 says, 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 has obtained, it shall be done to him, as he has believed; where believing must signifie, A certain Persuasion 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) 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 persuasion 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 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.

And when Jesus was come into Peters house, he saw his wifes mother laid, and sick of a feaver.

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 says, 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 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.

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.

That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Mark has much the same Ch. 1.32. and Luke Ch. 4.40. Luke adds, he aid his hands upon them, and healed them, we before Ch. 4, v, 24 showed who were meant by Persons possesse 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 has born our Griefs, and carried our Sorrows, and v. 5. By his Stripes we are healed; and the Apostle Peter referring to that Text says, 1 Pet. 2.24. who bare our Sins in his Body on the Tree. The words neither seem truly quoted, nor does 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 showed 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.

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 ing him, he gave order to pass over theSea of Galilee, otherwise called the Sea of Tiberias, o. 6.1.

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

And Jesus says unto him, The foxes have holes, and the birds of the air have nests, but the Son of man has not where to lay his head. We have the same Story, Lu. 9.57. only Luke says it was as they went in the way: and says, 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, 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 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.

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

But Jesus said unto him, Follow me, and let the dead bury their dead. Luke repeating the same History, Ch. 9.59, 60. says, 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 says 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, says 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.

And when he was entred into a ship, his disciples followed him.

And behold, there arose a great tempest in the Sea, insomuch that the ship was covered with the waves, but he was asleep.

And his disciples came to him, and awoke him, saying, Lord save us, we perish.

And he says unto them, Why are you fearful, O ye of little faith, Then he arose and rebuked, the winds, and the Sea, and there was a great calm.

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 show his Power in quieting it It is enough for us to k ow, that a great Storm did arise. It is expre ly said that our S vio r was asleep hereby he showed himself to be truly man, sub ect to like in rmities wit us, (Sin only excepted, Heb 4.1 5.) That the Disc ples came to him and awoke him, saying, Lord save us, we Perish, argued both their Fa t in his Power, and their Frai 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 eepeth. Our Sav our says unto them, why are you fea ful O ye of little faith! The Prevalence of e 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 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 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.

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 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 says, there was two of these Daem niacks. Mark and Luke mention but one, Luke says, the Man had Devils a long time, that he ware no Cloths, neither abode in any house but in the Tombs. Mark says, 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 says 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 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 training Power of God, we live in the A r in which the Devil has 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 showed 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 show 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 eness of them, partly to cheat Men, with an opinion they were the Souls of the Persons Deceased that were thereburied.

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 says 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 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 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 re the time? either they look upon the 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.

And there was a good way off from them an herd of many swine feeding.

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 says. 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 tion for the further G orifying of his Divine power, in ca 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 ear drowning the word is 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 has 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 says, Ch. 5.11. nigh unto the Mountains. Luke says on the Mountain. They beseech Christ to give them leave to enter into the Swine, and the Text says. 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,

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 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 has Legions of Devils, as well as many Legions of less hurtful Creatures to revenge his Quarels.

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 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 show 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.

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 says, 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 has done for thee, and has 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 says, 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 ing, Return to thine own House, and show how great things God has done unto thee: And he went away, and pub ished throughout the who e City how great things Iesus had d ne unto h 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 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 says, they were afraid. An awe of this great Person seized them, and possibly they were afraid, le 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 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 show what God had done for him, and how he had Compassion on him. We cannot more show our Thankfulness to God, than by declaring his wonderful Works, and what in particular he has done for us. This poor Man does 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 does signifie) whereof Gadara (says 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.