Matthew 9

ANd he entred into a ship, and passed over, and came into his own City. Whether the same Ship, he came in or no, it is not material, he passed over the Lake of Gennesaret, and came into his own City, not Bethlehem, in which he was born, but either Nazareth, where he was brought up, or (which most judge) Capernaum, whither, leaving Nazareth, he went formerly to dwell, Mat. 4.13. whither he is said to have entred, Mar. 2.1. this was upon the Sea-coast of Zabulon and Napthali, ch. 4.13.

And behold they brought to him a man sick of the palsie, lying on a bed, and Jesus seeing their faith said unto the sick of the palsie; Son, be of good cheer, thy sins be forgiven thee. The History of this Miracle is reported by Mar. ch. 2. from the second, to the 13. v. By Luk. ch. 5. from v. 18. to 26. by both, with more Circumstances than Matthew does report it. Mark says, He entred into Capernaum after some days, and it was noised that he was in the House, and straightway many were gathered together, insomuch as there was not room to receive them, no not so much as about the Door, and he Preached the word unto them, and they came unto him, bringing one sick of the Palsie which was born of four, and when they could not come nigh unto him for the Press, they uncovered the Roof where he was, and when they had broken it up, they let down the Bed where the sick of the Palsie lay, and when Iesus saw their Faith, e said to the sick of the Palsie, Son, thy sins be forgiven thee, Mar, 2.1, 2.3, 3, 4, 5. Luke mentioneth not the place, nor our Saviours being Preaching, but says: And behold Men brought in a Bed, a Man which was taken with a Palsie and they sought means to bring him in, and lay him before them: And when they could not find by hat way might bring him in, they went upon the let him down through the Tiling, with into the midst before Iesus. And when he saw their Faith, he unto him, Man! Thy sins are forgiven thee. All Interpreters agree it to be the same Hi ory. Mark in his Preface to the Report of the Miracle tells us where C ri t was, viz. in Capernaum, what he was doing Preac ing the word, the occasion of the People breaking up the Roo of the House, viz. the Press of People, so as they could not come nigh to Christ: All three Evangeli s agree the ck Mans disease to be the Palsie, which being the resolution of the Nerves, besides the pain that attends it, debilitates the Person, and confineth him to his Bed, or Couch, which was the reason of his being brought in his Bed, and by four men. All the Evangelists mention Iesus seeing their Faith, their inward persuasion of his Divine Power, and their Confidence in his Goodness, both the Faith of the s ck Person, and of those who brought him, he saw it in their Hearts for the inward Principles, and Habits are not vi ble to us, yet they are seen and known to him, who searcheth the Heart, and knoweth what is in the Heart of Man: He saw it in the Fruits, their indeavouring to lay him be ore Christ, He said to the sick of the Palsie, Son be of good Chear thy sins be forgiven thee: But what was this to his Palsie? Our Saviour by this lets him and those who brought him, know, that sin is the Root from which our Ev s spring. 2. That being forgiven, bodily Di empers (how fatal soever) can do a man no hurt. 3. That his Primary end of co ing into the World, was to save his People from their. 4. That in the hour wherein Remi sion of ins is granted to a Soul, it becomes Gods Son, de to Christ. 5. That Remission of sins followeth the Exercise of Faith in Christ. 6. Po sibly, he begins with this to give the Scribes, and Pharisees occasion of some Discourse.

And behold, certain of the scribes said within themselves, This man blasphemeth. Mark says, There were certain of the Scribes sitting there, and reasoning in their Hearts, why does this Man thus speak Blasphemies? Who can forgive sins but God only, ch. 2.6, 7. Luke says. The Scribes, and the Pharisees began to reason saying. Who is this which speaketh Blasphemies? Who can forgive sins but God alone? It should seem they did not speak it out, Mark says, They reasoned in their Hearts. Matthew in the next Verse says, Iesus knowing their Thoughts. It seemeth that it was then agreed on all hands, that Fo giving of sins was the Prerogative of God alone: And that for man to arrogate to himself such a Power as belonged to God alone, was no less than Blasphe, as all ascribings of Divine Perfections to Creatures must be. It stands the Pope, and Priests in hand to clear themselves from this Guilt. It was also agreed by the Scribes and Pharisees, that Christ spake B sphemy in pronouncing to the sick of the Pa sie, that his were forgiven. The reason was, because they did not believe him to be the Son of God, but lookt on him as mere Man.

And Jesus knowing their thoughts, said, Wherefore think ye evil in your Hearts?

For whether is easier to say, Thy sins be forgiven thee, or to say, Arise and walk?

But that ye may know that the Son of man has power on earth to forgive sins. Then says he to the sick of the palsie, Arise, take up thy bed, and go unto thine house. Mark repeats almost the same words, Mar. 2.8, 9, 10. So does Luk. ch. 5.22, 23, 24. Christ here giveth the Scribes, and Pharisees a Demonstration of his Deity, by letting them know, that he knew their Thoughts. Jesus knowing their Thoughts said: A thing not competible to Angels, much less to one who is mere Man, yet these blind Scribes and Pharisees take no notice of it. Wherefore think you Evil in your Hearts, Evil concerning me? I did this, says he, on purpose to let you know, that I, who am indeed the Son of Man, and whom you mistake in thinking to be no more than the Son of Man, has Power, while he is upon the Earth, and so conversing amongst you, to forgive sins, and you may make sutable Applications to him for that end. It had been as easie for me every whit, to have said to this sick Man, Arise, and Walk: And that I will demonstrate to you. Then says he to the sick of the Palsie, Arise take up thy Bed, and go to thine House. The same Power is required to the one, as to the other, God by your Confession can forgive sins, and God alone can raise Men from the Grave. The end of my miraculous Operations is to Convince you, that I am he who has a Power to forgive Men their sins. I therefore chose to pronounce this Mans sins first forgiven, that I might have the advantage to confirm to you by a subsequent Miracle, this great Truth, that I am the Son of God, tho you think me no more than the Son of Man, and that I have a power to forgive Sins upon mens Exercise of their Faith and coming unto me. Now therefore believe, not because of my Word only, but because of the Sign I show you Confirmative of it.

And he arose, and departed to his house.

But when the multitude saw it, they marvelled, and glorifyed God, which had given such power unto men. Mark says v. 12. And he immediately arose, and took up his Bed, and went forth before them all, insomuch that they were all amazed, and glorifyed God, saying, We never saw it on this fashion. Luke says Ch. 5. v. 25, 26. And immediately he rise up before them, and took up that whereon he lay, and departed to his own house, glorifying God. And they were all amazed, and they glorifyed God, and were filled with fear, saying, We have seen strange things to Day. They all agree in Sense tho not in Words. With Christs Word there went out a power, inabling him to do what he had commanded him. He immediately ands upon his Feet, takes up his Bed, or Couch, that whereon he lay (says Luke) and went home in t e s ght of them all, so as none could doubt concerning the Cure What effect has this upon the People? They marvelled, says Matthew; they were amazed and filled with fear, says Luke. Here is not a Word of their believing and owning Christ as the Son of God, which was the great thing the M racle was wrought to bring them to, but blindness was happened to Israel, seeing they saw, and could not perceive. The Miracle wrought in them an Aw, and Reverence of him as an Extraordinary Person, and put them into a kind of Extasy and Admiration: and the Text says, They glorifyed God, but not aright; they praised God, not for sending his Son into the World, to save Sinners, but for giving such a power unto men, they would still own Christ no more than a Man, tho a Man to whom God had given great power. No man can say Iesus is the Lord, but by the Holy Ghost, 1 Cor. 12.3. truly to believe, own, and receive Christ as our Lord, requireth the Operation of the Spirit of Grace, working such a Faith, and Persuasion in us.

And as Jesus passed from thence, he saw a man named Matthew sitting at the receit of custom, and he says unto him, Follow me, and he arose, and followed him. Mark has the same Story, Mar. 2.14. only he calleth him Levi, and tells us he was the Son of Alpheus. Luke also mentioneth it, and calls him Levi, adding that he was a Publican, and says, That he left all, rose up, and followed him. Luke 5.27, 28. This Matthew might have also the Name of Levi, all Interpreters agree him the same Man. All three Evangelists say, that when Christ called him, he was sitting in the Custom-House at the receit of Custom. This Matthew was one of the 12 Apostles, Ch. 10.3. and the Pen-man of this Gospel; his Father Alpheus was honoured to have four of his Sons Apo tles, Iames the less, and Thaddeus (called L bbeus) Simon the Canaanite, and Matthew. He was a Publican, an Officer under the Romans, to gather the Publick Revenue; it was an odious Name amongst the Jews, but Matthew to magnify the Grace of Christ in calling him, is not ashamed thus to describe himself both here and Ch. 10.3. He says unto him, follow me, and he arose and followed him. His Word carried a secret Power with it, which Matthew obeyed by leaving his imployment, and going after Christ.

And it came to pass as Jesus sate at meat in the house, behold many Publicanes and sinners came, and sate down with him and his disciples. Luke says Ch. 5.29. that Levi made him a great Feast in his own House, and there was a great Company of Publicanes, with others that sate down with them. Mark Ch. 2. v, 15. says, they were many: and they followed him. Matthew touched with the Sense of the free, and infinite Love of Christ to him, maketh Christ a Feast: this speaketh him a Man of some E tate, he invites many to dine with him, some of them Publicanes, some noted Sinners. He designs Good undoubtedly to such as had been his former Companions, that they might also see the Lord, and be brought to follow him. Grace teacheth a Man to study the Conver ion of others, and never dwelleth in a narrow Soul, nor studieth its Concealment from others.

And when the Pharisees saw it, they said unto his disciples, Why eateth your master with Publicanes and sinners? Mark has the same Ch. 2.16. so has Luke Ch. 5.30. only he says, They Murmured. The Pharisees having a perfect Malice to Christ, did not only seek all means to carp at him, but to bring him under a Popular Odium; this seemed a fair opportunity. The Publicanes being an order of Persons, who both for the r e ployment, and perhaps also their ill Managery of it, were abominated by the Jews, and reckoned amongst the more Notorious Sorts of Sinners. They therefore come to his Disciples clamouring against their Master, That he kept Communion with Publicanes and Sinners,

But when Jesus heard that, he says unto them, They that be whole need not a physician, but they that are sick.

But go ye and learn what that meaneth, I will have mercy, and not sacrifice: For I am not come to call the righteous, but sinners to repentance. Mark, and Luke in the places before mentioned have the same Answer, only leaving out these Words, Go ye and learn what that meaneth, I will have Mercy and not Sacrifice, quoted from Hosea 6.6. Our Saviour's reply to the Pharisees, to him that duly considers it, will appear very smart. 1. They were a Generation that laid all Religion upon Rituals, Sacrifices and Traditions. 2. That justified themselves, Luke 16.15. and thought they needed no Repentance. Says our Saviour, I am the Spiritual Physician. With whom would they have the Physician to Converse, but with such as are Sick? Those that are whole (as the Pharisees account themselves) think they have no need of my coming amongst them. By their Peevishness at the Acts of Mercy, which I do (and those of the highest Mercy too, healing Souls) they show that they do not understand, what Hosea (a Prophet acknowledged by themselves) long since taught them, That the Lord desired Mercy before Sacrifice (for that appeareth to be the Sense of not Sacrifice in that Text, both by the next Words, and the knowledge of God more then burnt Offerings, and by the many Precepts by which God declared, that he did desire Sacrifices For I came not to call the Righteous: that is, those who are swelled in an opinion of their own Righteousness: but sensible Sinners to Repentance. First to Repentance, then to the receiving Remission of Sins through me, and Eternal Life.

Then came to him the disciples of John, saying, Why do we, and the Pharisees fast often, and thy disciples fast not?

And Jesus said unto them, Can the children of the Bride-chamber mourn, as long as the Bride-groom is with them? But the days will come, when the Bride-groom shall be taken from them, and then they shall fast.

No man putteth a piece of new cloth into an old garment, for that which is put in to fill it up, taketh from the garment, and the rent is made worse.

Neither do men put new wine into old bottles, else the bottles break, and the wine runneth out, and the bottles perish, but they put new wine, into new bottles, and both are preserved. Mark has this same History, almost in the same Words, Mark 2.18, 19, 20, 21, 22. only he says, that some of the Disciples of the Pharisees came with the Disciples of Iohn. Luke also has it varying little, Luke 5.33, 34, 35, 36, 37, 38. only he says, Fast often and make Prayers, and, The piece that is taken out of the new, agreeth not with the old. And he addeth at last v. 39. No man also having drank old Wine, desireth new, straightway, for he says, The old is better. Which I shall consider, it plainly belonging to this History. Mark beginneth his Narration of this History with telling us Chap. 2.18. And the Disciples of Iohn, and of the Pharisees used to fast; which is implyed, tho not expressed by the two other Evangelists; for the Pharisees, it is plain enough from the Pharisees boast, Luke 18.12, that he fasted twice in a Week. Iohn also used his Disciples to a severer Discipline then Christ did (of which we shall afterward hear more) It should seem that the Pharisees had a mind to make a Division betwixt the followers of Iohn, and the followers of Christ, and set on Iohns Disciples to go and ask an account of this. Hypocrites are always hottest for Ritual things, as things most fit to raise a Division about. There was no Precept of God for any Fast, but once in a Year, tho indeed God left People a liberty to fast oftner, as their Circumstances more fitted, and called for the Duty. The Pharisees had set up themselves a Method, and would fain have imposed it on Christs Disciples; especially considering Iohns Disciples complyed with the Practice of frequent fasts, and seemed to suggest as if Christ set up a new, and more Jovial Religion. (As if Religion lay only, or Principally in Rituals, as to which God had set no Rule) The Papists are at this day the Pharisees true Succe ors in these Arts. Christ answereth them in two particulars. 1. He tells them that his Disciples were not as yet under such a Dispensation, as called for fasting. 2. That his Disciples were new Converts, and to be brought on by degrees to the severer practices of External Discipline, and Godliness. This is the Sum of v. 15, 16, 17, 18. this he delivers in Metaphorical Expre sions. Can the Children of the Bride-Chamber mourn as long as the Bride-groom is with them? But the days will come when the Bride-groom shall be taken from them, then they shall fast. Your Master Iohn has compared me to a Bride-groom, Iohn 3.29. These my Disciples, are the Children of the Bride-Chamber. It is as yet a Fe tival time with them. Fasting is a Duty fitted to a Day of Mourning and Affliction. It is not yet a time of Mourning for my D sciples: yet do not envy them. There will shortly come a time when, as to my bodily presence, I shall be taken from them: then they shall Mourn, and Fast. The 2d. thing he says, he Illustrateth by two Similitudes. First (says he) Amongst Men no discreet Person will put in an Old Garment, a new piece of Cloth, for they will not agree together, the Strength of the new Cloth will bear no Proportion to the Strength of the old, which by wearing is made weak, so as if the Garment comes to a Stress, the Rent will be the greater. So as to Wine, Men do not use to put New Wine into Old Bottles, that through much use are Weakened for fear of breaking the Bottles, and spilling the Wines, but they use to put new Wine into new Bottles, to Proportion the thing containing to the thing contained. My Disciples are newly converted. Should I impose upon them the severer Exercises of Religion, it might discourage them, and be a Temptation to them to go back. For as Luke addeth, No Man having drank Old Wine, desireth New, for he says the Old is better. Custom is a great Tyrant, and men are not on the suddain brought off from their former Practices, but by degrees. This is a Portion of Scripture which much Commendeth Prudence to Ministers, both teaching their People as they are able to bear, and also putting them upon Duties, with respect to their Stature, and Proficiency in the ways of God. Especially in such things as are but our free will offerings to God.

While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead, but come, and lay thine hand upon her, and she shall live.

And Jesus arose, and followed him, and so did his disciples. Mark has this History Ch. 5.22. And behold there cometh one of the Rulers of the Synagogue, Jairus by name, and when he saw him, he fell at his Feet; and besought him greatly, saying, My little Daughter lyeth at the point of Death, I pray thee come, and lay thine hands upon her that she may be healed, and she shall live, v. 24. And Iesus went with him, and much People followed him, and thronged him. Luke has it, Ch. 8, v. 42. adding only that she was his only Daughter: Twelve years of Age. Two Evangelists say, she was at the point of Death, or dying, Matthew says, that he said, she was dead, (that might be according to his Apprehension) she was so near Death, that he concluded, that by that time he was got to Christ, she was dead. Others observe out of Greek Authors that the particle here used, does not always signify a time past, but sometimes, a time near at hand. But the best answer is, That Matthew relates the Story Compendiously. It appears from Luke 8.49. That theMaid did dye, Matthew reports that first, which the Messenger brought them the news of afterwards, as we shall see v. 23. of this Chapter. By the Ruler here both Mark and Luke tell us, is to be understood Iairus, not a Civil Magistrate, but one who was the Ruler of the Synagogue in that place, for in their Synagogues they had an order, there was one Chief who ordered the affairs of it, and they say the Interpretation of the Law belonged to him. [And worshipped him] with a Civil Worship, or respect, saying, My Daughter is but now dead or dying. One would Judge the latter should be the Evangelists meaning of the Particle, because of what the other Evangelists say, come and lay thine hand upon her and she shall live His Faith riseth not up to the Centurions Faith, who declared his Faith, that if Christ would but speak the word, his Servant should live. Iairus desires him to come and lay his hand upon her. And Iesus arose and followed him, and his Disciples. The Jews thrust Christs followers out of their Synagogues, he is more kind to the Ruler of their Synagogue, he presently goeth, and his Disciples followed him. They were to be Witnesses of his Miracles. Mark adds, much People followed and thronged him, which gave occasion to another Miracle, which Christ did in his way to Iairus his house, the Relation of which Matthew giveth us before he perfecteth the Hist ry of this Miracle.

And behold, a woman which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment.

For she said within her self, If I may but touch his garment, I shall be whole. Mark addeth Ch. 5.26. that she had suffered many things of many Physicians, and had spent all that she had, and was nothing bettered, but rather grew worse; when she had heard of Iesus, she came in the press behind, and touched his Garment, &c. Luke says, the Border of his Garment. In the Croud there cometh a Woman, that had a bloody Flux twelve years. Inveterate Diseases are hard to be cured, nor had means been neglected, she had tryed many Physicians, and had spent all her Estate upon them. She came behind him, out of Modesty, and perhaps Shame, desiring not be taken notice of. That which induced her to come, was the Fame she had heard of Iesus, and a persuasion wrought in her Heart, (doubtless by the Spirit of God) that if she could but come to touch the Hem or Border of his Garment, she should be cured. In this she judged rightly, that Christ was all Virtue, and that his Virtue was not restrained to his laying his hand upon her. She believed that the Oyl powred on his Head, was like that powred on the Head of Aaron, which ran down to the Skirts of his Garment: But if she thought that she could thus steal a Cure and that Christs Cures Flowed not from his Grace and good Will, but a kind of necessity, herein she wonderfully Erred, and Christ afterward let her know it, tho he pardoned her Mistake.

But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy faith has made thee whole. And the woman was made whole from that hour. Matthew relates this Story shortly, as he does many others, being only intent upon recording the Miracle. We must here supply something out of Mark and Luke, Mark says, Ch. 5. v. 29. And straightway the Fountain of her Blood was dryed up, and she felt in her Body that she was healed of that Plague. And Iesus immediately knowing in himself, that Virtue had gone out of him, turned him about in the Press, and said, who touched my Cloths? And his Disciples said unto him, Thou seest the Multitude thronging thee, and sayest thou who touched me? And he looked round about to see her that had done this thing. But the Woman fearing, and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. And he said unto her, Daughter, thy Faith has made thee whole, go in Peace, and be whole of thy Plague. Luke reports the same Circumstances with little Variation, Ch. 8.45, 46, 47, 48. Christ was not Ignorant of this Womans coming, and touching his Garment, he doubtless influenced her to the Motion, his inquiry was therefore only that the Miracle might be taken notice of, he knew that Virtue was gone out of him, and had healed the Woman, for he had commanded it so to go out, or she had not been healed, but he desired that the People might take notice that she was healed by his Grace, not by any Magical Virtue in his Cloths. The Woman is brought openly to come, and confess it, that she had touched his Cloths, and that she was healed. She feared and trembled, lest she should have offended. Christ comforts her, by assuring her the Cure, and telling her; That her Faith in him as an Instrumental cause had effected it. We have met with Christ often before, as well as in this Text, and shall again often meet with him, ascribing much to the Exercise of Faith. And the Faith to which he ascribeth so much, seemeth not to be justifying Faith, or that Exercise of Grace, whereby a Soul in the Sense of its lost Estate, by reason of Sin, accepteth of him, as its Saviour, and relyeth upon his merits alone for Salvation; for we read nothing of the Persons Repentance for Sin, nor reliance upon Christ for the Salvation of their Souls, or any profe sion of any such thing. Is it then so valuable an Act of Faith to believe that Christ is the Son of God? I answer. 1. Tho Faith in Christ be the only saving Faith, yet a Faith in God, being persuaded of his power and trusting in him, is an Exercise of Grace, which God (as appeareth in Scripture) much rewarded with Blessings of this Life, it giveth God the honour of his Power, &c. 2. But secondly, The great truth That Christ was the Eternal Son of God, Was that, which God more especially aimed at to give the Worlds Assent unto, and Persuasion of at this time, and indeed Preliminary, and necessary to Peoples receiving of him as their Saviour, for Cursed is he that trusteth in Man. It was also the great truth which the Pharisees and the re t of the Jews did oppose. Hence our Saviour takes all occasions both to Confirm and to incourage this Faith, which was but a persuasion, that he was Clothed with a Divine Power, and did that which no Man could do, and that he had in him Divine goodness, ready to relieve mans infirmities, according to that Power. 3. It is hardly possible, that any should truly and seriously believe that Christ being apparently Man, and the Son of Man, should also Exercise a power, which none but God could do, and that they should not believe in him as the Saviour of the World, and be quickened to the use of those means, which he should reveal for their Salvation. For these reasons, amongst others, we may conceive that Christ Predicates this Faith so much in those in whom he found it. This M racle being wrought by our Lord in his way to Iairus his house, after the first notice he had of the Dangerous Sickness of his Daughter, the Evangelist now goeth on to give us an account of his perfecting that Good Work.

And when Jesus came into the rulers house, and saw the minstrels, and the people making a noise, Neither Mark nor Luke speak any thing of the Minstrels, but only of the Peoples wayling. Amongst the Iews we read not in any part of the Old Testament of Musical Instruments used at Funerals b t among t the Pagans it was usual as we read in their Writers. Amongst the Iews, they had some Songs sang, as some gather from Ier. 9.17. & 22.18. & 34.5. Ames 5.16. It is very like that the Iews having long lived amongst the Heathens, had learned this usage from them Before this Mark addeth. That there came some from the Rulers House, which said, thy Daughter is dead, why troublest thou the Master any fu her? But, Iesus as soon as he had heard the word that was spoken said to the Ruler of the Synagogue be not afraid, only believe. And he suffered no man to follow him save Peter, and Iames, and Iohn, the Brother of Iames, and he cometh to the House of the Ruler of the Synagogue, and seeth the Tumult, and them that wept, and wa ed greatly. And when he was come in, he says unto them, why make you this ado, and weep? The Damsel is not dead, but sleepeth. And they laughed him to scorn, but when he had put them all out, he taketh the Father, and the Mother of the Damsel, and them that were with him, and entreth in where the Damsel was lying. Matthew says nothing of what happened in the way: Neither, the Messengers coming, and telling Iairus that his Daughter was Dead, nor our Savi ours comforting of him, but Luke mentioneth all, ch. 8 v. 49.50. Matthew goes on with an Account of what Chri did in the House, seeing the Minstrels and the Tumult caused by the Mourners there.

He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. Mark says, ch. 5.39. when he was come in, he sait unto them, why make you this ado, and Weep? Th Damsel is not dead, but sleepeth. And they laughed him to scorn, but when he had put them all out, he taketh t Father and Mother, and them that were with him, an entreth where the Damsel was lying. Luke says, ch. 8. v. 51, 52. when he came into the House, he suffered no Man to go in [that is into the Chamber, where the dead Body lay] save Peter, Iames, and Iohn, and the Father an Mother of the Maiden. And all wept, and b wailed he but he said weep not, she is not d d, but sleepeth. An they laughed him to scorn; knowing she was dead. The History is plain, when Christ came into the House, there was a mixed noise of Fidlers, or Pipers, and Mourners. Christ coming in with Peter, Iames and Iohn, asketh them what they made such ado for? The Maid was not dead but asleep: They apprehending that she was dead, mocked him. He desires to go into the Chamber, where the Corps lay: But would suffer none but Peter, Iames and Iohn, and the Father and Mother of the Maid, to go in with him, the reason appeareth afterward, because he did not desire that this Miracle should be presently published. The only question is, in what Sense our Saviour says sh is not dead, but sleepeth. When as they knew she was dead. 1. Some think our Saviour speaketh Ambiguously, for Death is in Scripture often called a sleep, 1 Kin. 14.20. Ioh. 11.11. Acts 7.60. 1 Cor. 15.6. with respect to the Resurr ction. Others think that our Saviour speaks Ironically, knowing that some of them would so diminish the Miracle, to calumniate him or abate his Reputation. But it is a better Answer, to say that he speaks with Reference to their Opinion, she is not dead, in that Sense you judge her dead, so as she shall not come to Life before the Resurrection, she is not so dead but she shall come to Life again; as he said to Mary concerning Lazarus, Ioh. 11.23. Or, To me she is not dead Or shall we say, as soon as Christ was come into the House who is the Resurrection and the Life? Ioh. 11.24. her Soul again returned into her Body, which tho to their appearance it was separated from her Body, was not yet fixed in its eternal Mansion. In what Sense soever he spake it, they judged it Ridiculous, and laughed him to scorn.

But when the people were put forth, he went in, and took her by the hand, and the maid arose.

And the fame hereof went abroad into all that land. Mark ch. 5.41, 42, 43. says. And he took the Damsel by the Hand, and said unto her. Talitha Cumi, which is (being interpreted) Damsel arise: And straightway the Damsel arose, and walked (for she was of the Age of twelve years) and they were astonished with a great Astonishment: And he Charged them straitly, that no Man should know it, and Commanded, that something should be given to Eat. Luke says, ch. 8.54. And he put them al out, and took her by the Hand, and called, saying Maid! Arise: And her Spirit came again, and he arose straightway, and he Commanded to give her Meat: And her Parents were astonished, and he Charged them, that they should tell no Man what was done. It was the Power and Virtue that went out of Christ, which wrought the Miracles, he performeth them under a Variety of Circumstances, sometimes he used only his Word (as in the Case of Lazarus) sometimes he touched the Persons laying, his hand upon them, here he takes the Maid by the Hand, and also says, Daughter or Maid! Arise, They were words of Power, and Authority, she presently arose, Luke says, her Spirit returned again. Luke by this lets us know. That the Soul is not the Crasis: Or, some accident to the Body, but a distinct Subsistence of it self. For the Curious question of some where the Soul of this Maiden was, as also the Soul of Lazarus, of whom we read, Ioh. 11. and others restored to Life, when Dead, were, in the time whilst they were separated from their Bodies. It is a matter of no great Concern to us, to know where: This we know, that God designed their return to their Bodies again, they were not therefore fixed in their eternal Mansions. Our Saviour has taught us, that Souls departed are under the Conduct of Angels, to their Stations. Lazarus, his Soul was carried by Angels into Abrahams Bosom, what can be opposed if we say that it is probable, that the Souls of these Persons were under the Guard of Angels, about, or near the dead Bodies, waiting the Pleasure of God with reference to them? Until the Lord again Commanded the restoring of them to their Bodies [he Commanded to give her Meat] to confirm the Truth of the Miracle. Concerning our Lords Command, that they should not publish what he had done, we spake before in the Case of the Leper: Our Lords time was not yet come, nd he was not willing his Enemies should take too pub ck a notice of him. But Matthew says, The Fame there f went abroad into all that Land. That is, Galilee at some di tance from Ierusalem, which was the great Seat of his Enemies where probably our Saviour did least desire any pub ick notice, should as yet be taken of him.

And when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us.

And when he was come into the house, the blind men came to him; and Jesus says unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.

Then touched he their eyes, saying, According to your faith, be it unto you.

And their eyes were opened, and Jesus straitly charged them, saying, See that no man know it.

But they, when they were departed, spread abroad his fame in all that countrey. This Miracle is reported only by St. Matthew, tho the other Evangelists tell us of some others of the same kind They followed him in the way, crying, and saying, thou Son of David have Mercy on us. These are the first we read of in this Gospel, that made their Applications to Christ under the Notion of the Messiah (for so much that Compellation, Thou Son of David, importeth) He was to open the blind Eyes, Isa. 35.5. & 42.7. and was to be the Son of David, according to the Prophecies of him, nor can any reason be given, why they called him the Son of David, but this their belief, that he was the true Messias. Have mercy on us, their Petition is general, tho without doubt they had a particular Respect to their want of sight, and so our Saviour understood them. Others, that came to Christ for Cure before, lookt upon Christ, as a man to whom God had given great Power, and Glorified God upon that Account, as v. 8. Their Courage and Boldness in the Faith also appeared, in that they feared not the Pharisees Decree, made as appeareth, from Ioh. 9.22. for the Christ, and the Son of David amongst the Iews at this time signified the same Person, s appears by ch. 22.42. Christ listneth not unto them, till he came into the House, there he says, Believe you that I am able to do this? Christ forgetteth not the Prayer of Faith, tho he does not give a present Answer according to our Expectation, that he may continue us in our Duty, and quicken us yet to further importunity. Our Lord puts the common Test upon them, Believe you that I am able to do this? There is no absolute particular Promise, for good things of a temporal Concern. It is enough for u in those Cases, to believe that God is able to do the thing, and that he will do it, if he seeth it be for our good, he only therefore questioneth their Faith as to his Power, in their former owning him as the Messiah, the Son of David, they had declared that they believed his kindness to the Sons of Men. They said unto him, yea Lord. We believe thou art able; and we believe thee the Messiah, come to do good, and we have a Trust in thee thou wilt do it, for this cause we are come, we cry unto thee. Then touched be their Eyes, and said, According to your Faith be it unto you. See the mighty Power of the Prayer of Faith. Their Eyes were opened, that is, their visive facul y was restored, or given to them. And Iesus straitly charged them: See that no man know it. It was known they were blind, and Men must know that they now saw. But he Chargeth them not to publish it, as done by him. The word used signifieth to Command with Authority, and with a Threatning annexed, we have met with several such Commands to Persons cured, and none of them observed, nor the Persons blamed by Christ, for not observing them. We must say the Parties sinned in publishing the things, unless the Command was with some Limitations not mentioned by the Evangelists. But we are not able, e ther to give a just Account, why, or how Christ commanded them: Nor how they published the things, or were excusable in doing of it.

As they went out, beho d they brought to him a dumb man possessed with a devil.

And when the devil was cast out, the dumb spake, and the multitudes marvelled, saying, It was never so seen in Israel. Some think this the same mentioned, Luk. 11.14. as shortly as it is here: The word in the Greek signifies Deaf as well as Dumb, for all Persons who are Deaf from their Birth, are also Dumb. But it is probable this man was only accidentally Dumb, from the Power of the Devil, that had possessed him, and suppressed his Speech. It is observed that Christ cured, 1 Some that came on their own accord to him, as the Woman with her Bloody Flux. 2. Others that could not come, but were brought to him, as the Paralytick before mentioned in this Chapter, who was willingly brought. 3. Others, who neither came, nor were willingly brought, but he occasionally met, Luk. 7.12. Ioh. 5.5. & 9.1. Others, that were brought without their Consent, as the Demoniack before mentioned, and this, in this Verse; his Design was, by these Operations to show himself the Son of God, and therefore did not always stay for Peoples voluntarily offering him occasions, but sometimes took them, when they were not voluntarily offered, to show the freeness of his Grace.

But the Pharisees said, He casteth out the devils through the prince of the devils. This was not the only time they said so. See ch. 12.24. Mar. 3.22. Luk. 11.15. I shall in my Notes on ch. 12.24. speak more fully to this Text, where we shall also meet with our Saviour's Vindication of himself, from this imputation. At present, I shall only observe the miserable Effects of Blindness and Malice. The common People marvelled, and said, There was never seen such things in Israel. The Jewish Doctors are mad, and Charge our Saviour to have made a Contract with the Devil, and to have derived this Power from him. But how did this appear to them? Nothing appeared as to any thing which our Saviour had done that could Conduct their reason to such a Judgment: Nothing but what led their more charitable Neighbours to a quite contrary Judgment. But something they must say to defame our Saviours Reputation amongst the People, having nothing else, but what the People would have judged false, they thus Charge him; nor are the Children of the Devil to learn his Arts, who when they cannot Charge good and Holy Men with Profaneness, Charge them with Hypocrisie, of which it is impossible they should be competent Judges.

And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness, and every disease amongst the people. We met with these words, ch. 4.23. only there it was all Galilee, by which probably this Text ought to be expounded, see the Notes there.

But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Mark has something of this, Chap. 6.34. It pitied him, who came down from Heaven to Earth to seek and to save lost Souls, to see what a Company of People followed him, willing to be instructed, because they were, or as some read it,, tyred and wearied with running after him to hear the Gospel, and, Scattered abroad as sheep having no Shepherd. Had then the Iews at this time no Ministry? They had the Temple at Ierusalem, Scribes, and Pharisees, and Priests. Synagogues, in other places, where the Law was read, and interpreted. Christ accounts those People to have no Ministers, who have no Good ones: But either, Dumb Dogs, that cannot Bark, or Lazy ones that will not. Such was the Generality of the Jewish Ministry at this time. This moved the Bowels of Christ (so the word signifies.) It is a great Misery when the Congregation of the Lord are as Sheep which have no Shepherd, Num. 27.17. and so they are when they have no true Prophets of the Lord to instruct them, 1 Kin. 22.17.

Then says he unto his disciples The harvest truly is plenteous, but the labourers are few.

Pray ye therefore the Lord of the harvest that he will send forth labourers into his harvest. The plain Sense of these two Verses is this, Iohn the Baptist, and Christ, had now been Preaching for some time, God inclined the Hearts of great multitudes, to follow both the one and the other: There was a great People prepared for the Lord, Mat. 11.12. From the days of Iohn the Baptist, the Kingdom of Heaven had suffered Violence, and the Violent took it by Force; men were exceeding fond of hearing the Gospel. The Fields were white to the Harvest (as our Saviour expresseth it) Ioh. 4.35. But there were few that would faithfully deliver the mind of God, there were abundance of idle Pharisees, and Scribes, and Priests, that spent their times in teaching People their Rites and Ceremonies, and Traditions, but the Labourers were few; such must be Gods Gift to the People, and they must be thrust out. No Arguments will be sufficient to persuade Men to the weighty work of them Ministry, with an intention to fulfil it, but the Power of God inclining their Hearts to it: You had need therefore Pray unto God, that he would send, nay that he would, thrust out Labourers into his Harvest. 1. The inclination and Desire of multitudes, to hear Divine Truth, is Gods Harvest. 2. Ministers work is a Labour, Gal. 4.11. Phil. 4.3. 1 Tim. 5.17. if rightly discharged, it must be with Labour. 3. God is the Lord of the Harvest. Ministers ought to look upon him as so. 4. None ought to thrust themselves into the work of the Ministry, till God thrust them out, Heb. 5.4. 5. There a ways were but a few Labourers in Gods Harvest. Hence Chrysostome thought that but a few Ministers would be saved. Our Saviour in this Chapter prefaceth his work, of which we shall Discourse in the next Chapter. viz. His sending forth his twelve Apostles.