not the miracle of the loaves: for their heart was hardened.

This paragraph acquaints us with another miracle which our Saviour wrought, in walking upon the sea to his disciples; and herein we have observable, 1. His sending his disciples to sea: He constrained them to go into a ship; not compelling them against their wills, but commanding them to take ship and go before him. No doubt the disciples were loath to do this, unwilling to leave him, and to go without him; for they that have once tasted the sweetness of Christ's company and acquaintance, are hardly and difficultly drawn away from him. Observe, 2. Christ having dismissed his disciples and the company, retires into a mountain to pray; to teach us, that when we address ourselves to God in duty, we take all helps, furtherances, and advantages, for the doing of our duty. We must dismiss the multitude, before we address to God in prayer; we must send away the multitude of worldly cares, worldly thoughts, worldly concerns and business, when we would wait upon God in duty. Observe, 3. The great danger the disciples were in, and the difficulties they were to encounter with: They were in the midst of the sea, tossed with the waves, and the winds were contrary; and, which was saddest of all, Christ was absent. The wisdom of God sometimes suffers his children and people not only to be distressed, but greatly distressed with a variety of distresses. Observe, 4. The seasonable succour and relief which Christ afforded his disciples: In the fourth watch he came out unto them, walking upon the waters. It was not a stormy and tempestuous sea that could separate betwixt him and them; he that waded through a sea of blood, and a sea of wrath, to save his people, will walk upon a sea of waters to succour and relieve them. And the time was the fourth watch; about four in the morning, when they had been many hours conflicting with the waves, and in great danger of their lives. To teach us, That Christ sometimes lengthens out the trials of his children before he delivers them; but when they come to an extremity, that is the season of his succour. Observe, 5. How the disciples took their Deliverer for their destroyer: When they saw Christ they cried out. Their fears were highest when their Deliverer and deliverance were nearest; God may be coming with salvation and deliverance to his people, when they for

the present cannot discern it. Observe, 6. When the disciples were in the saddest condition, one word from Christ revives them, it is sufficient support in all our afflictions to hear Christ's voice speaking to us, and to enjoy his favourable presence with us. Say but, O Saviour, It is I, and let evils do their worst: that one word, It is I, is sufficient to allay all storms, and to calm a thousand tempests. Observe lastly, What influence and effect this miracle had upon the disciples; They were sore amazed and beyond measure astonished; they wonder at the ceasing of the winds, and calming miracle of the loaves: which was a great of the seas; but they had forgotten the stupidity and dulness in them, and argued hardness of heart, and want of consideration in them. Learn thence, That there is much stupidity of mind, and hardness of heart, remaining unmortified in the best of saints, whilst here in an imperfect state: the work of grace and sanctification is but imperfect in the best.

53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54 And when they were come out of the ship, straightway they knew him, 55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment and as many as touched him were made whole.

Here observe, 1. The unwearied diligence and industry of our Saviour in going about to do good: he no sooner landeth, but he goeth to Gennesaret, and healeth their sick. It was the great business and constant employment of our Saviour's life to travel from place to place, that he might be useful and beneficial to mankind: he went to those that could not, and to those that would not, come to him. Observe, 2. The people of Gennesaret's charity to their sick neighbours; they sent abroad to let all the country know, that Christ the great Physician was come amongst them. There is a duty of love and mercy which we owe unto those that are in affliction and misery; namely, to afford

them the best help, relief, and succour, we are able, both in their inward and outward afflictions. Observe, 3. The suddenness and certainty of the cure; they touched him, and were made whole. The healing virtue lay not in their fingers, but in their faith; or rather in Christ, whom their faith apprehended.

CHAP. VII.

THEN came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. 4 And when they come from the market, except they wash they eat not, And many other things there be which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit, in vain do they worship me, teaching for doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.

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12 And ye suffer him no more to do ought for his father or his mother; 13 Making the word of God of none effect through your tradition, which ye have delivered and many such like things do ye.

The former part of this chapter acquaints us with the conference or disputation which our Saviour had with the Pharisees about

their superstitious observations with the Jewish traditions. These traditions were such rites and customs as were delivered to

them by the elders and rulers of the Jewish church in former times: which traditions they valued and regarded more than the express commandments of God. Learn thence, That superstitious men are always more fond of and zealous for the traditions of men in divine worship, than for the express and positive commands of God. Secondly, That it is the manner of such persons to tie others to their own practice and example in matters of religious worship, and not conform to them in the smallest matters. The Pharisees here censure the disciples for eating with unwashen hands, because it was their custom to wash when they did eat; yet did not Christ or his disciples refuse to decent custom, but because the Pharisees wash before meat, as it was a civil and made it a religious rite: teaching us, That what is in itself indifferent, and may with out offence be done as a civil custom, ought to be discountenanced and opposed when required of us as an act of religion. The Jews, fearing lest they should touch any be defiled unawares, did use frequent washperson or thing that was unclean, and so ings, as of cups, pots, vessels, tables, beds, or couches, which they lay upon when they eat. Thus Pharisaical hypocrisy puts God off with outward cleansing, instead of inward purity; regarding more the outward cleanness of the hand, than the inward purity of the heart. This was the accusation of the Pharisees, to which our Saviour replies by way of recrimination, that if his disciples did not observe the tradition of the elders, they (the Pharisees) did reject and make void the commandments of God, and did worship him in vain, teaching for Learn hence, That all service and worship doctrines the commandments of men. which is offered to God, according to man's will and ordinances, and not according to the rule of God's own word, is vain and unprofitable: divine institution is the only

to censure and condemn all those who do

pure rule of religious worship, as to the substance of it; here, what God doth not command, he forbids. Observe next, The instance which our Saviour produces of the Pharisees' violating an express command of God, and preferring their own traditions before it: he instances in the fifth commandment, which requires children to relieve their parents in their necessities. Now though the Pharisees did not deny this in plain terms, yet they made an exception from it, which, if children pleased, might render it vain, void, and useless. For the Pharisees taught, That in case the child of a poor parent, that wanted relief, would give a gift to the temple, which gift they called Corban, that is, a gift consecrated to God and religious uses, that then the children of such poor persons were discharged from making any further provision for their aged and impotent parents; but might reply after this manner, "That which thou "askest for thy supply is given to God, and "therefore I cannot relieve thee." So that covetous and graceless children looked upon it as the most frugal way, once for all, to fine to the temple, rather than pay the constant rent of daily relief to their poor parents. Learn hence, that the practice of moral duties is required before, and is more acceptable to Almighty God than the most solemn acts and exercises of instituted worship whatsoever. I will have mercy, says God, rather than sacrifice; and to do justice and judgment is more acceptable to the Lord than burnt-offering. Secondly, That no duty, gift, or offering to God, is accepted where the duty of charity is neglected: it is much more acceptable to God to refresh the bowels of his saints, who are the living temples of the Holy Ghost, than to adorn material temples with gold and silver. Corban is a Syriac word, signifying a gift given unto God. The Pharisees applied these gifts to the use and service of the temple; possibly to repair, beautify, and adorn it; which had not been amiss, if they had not taught that such gifts to the temple did discharge children from the duty of charity to their natural parents: These things they ought to have done, in the first place, and not to leave the other undone. 14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand. 15 There is nothing from without a man, that entering into him, can defile him; but

the things which come out of him, those are they that defile the man. 16 If any man have ears to hear, let him hear. 17 And when he was

entered into the house from the people, his disciples asked him concerning the parable. 18 And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? 20 And he said, That which cometh out of the man, that defileth the man. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man.

Our blessed Saviour, leaving the Pharisees with some dislike, applies himself to the multitude, and instructs them in a very necessary and useful doctrine, touching the true original cause of all spiritual pollution and uncleanness; namely, the filthiness and impurity of man's heart and nature. And that it is not the meat eaten with the mouth, but the wickedness of the heart, vented by the mouth, which pollutes a person in God's account. The heart and soul of man alone is capable of sinful defilement. Nothing can defile a person in God's account, but that which defileth the inward man. Learn hence, 1. That the heart of man is the sink and seed-plot of all sin, the source and fountain of all pollution. 2. That all the impiety of the life proceeds from the impurity and filthiness of the heart. Men's lives would not be so bad, if their hearts were not worse. The disciples desiring the interpretation of the foregoing parable, our Saviour gives it them; but withal expostulates with them for not understanding a matter so obvious and plain: Are ye yet said, "Have you sat thus long under my without understanding? As if he had ministerial teaching, and enjoyed the benefit of my conversation, and yet are no farther proficients in knowledge?" Plainly

intimating, that Christ expects a proficiency in knowledge from us proportionable to the opportunities and means of knowledge enjoyed by us. Having given them this rebuke, he next acquaints them with the sense and meaning of the parable; namely, that it is out of a wicked and sinful heart that all sin and wickedness doth proceed. Though the occasions of sin are from without, yet the source and original of it is from within. The heart of man is as a cage full of unclean birds; hence proceed evil thoughts, either against God or our neighbours. Adulteries, or all the sins of the flesh. Murders; that is, all cruelty and hard dealing towards others. An evil eye that is, an envious spirit, which frets and grieves at the happiness of others; called an evil eye, because envy doth much show and manifest itself in the outward countenance, and especially by the eyes. From the whole note, That the best way to hinder the progress of sin in the life, is to mortify it in the heart, to crucify all inordinate motions, lusts, and corruptions, in their root; for the heart is the first seat and subject of sin, from whence it flows forth into the life and conversation.

24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it but he could not be hid. 25 For a certain woman, whose daughter had an unclean spirit, heard of him, and came and fell at his feet. 26 The woman was a Greek, a Syrophenician by nation : and she besought him that he would cast forth the devil out of her daughter. 27 But Jesus said unto her, Let the children first be filled for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

All along, in the history of our Saviour's life, we are to take notice how he went

about from place to place doing good Being now come into the borders of Tyre and Sidon, he finds a poor woman of the race of the Canaanites, who becomes first an humble supplicant, and then a bold beggar, on the behalf of her possessed daughter. Where observe, 1. That though all Israel could not example the faith of this Canaanite, yet was her daughter tormented with a devil. Learn thence, That neither truth of faith, nor strength of faith, can secure against Satan's inward_temptations, or outward vexations; and, consequently, the worst of bodily afflictions are no sufficient proof of divine displeasure. Observe, 2. The daughter did not come to Christ for herself, but the mother for her. Perhaps the child was not so sensible of its own misery, but the mother feels both the child's sorrow and her own. True goodness teaches us to appropriate the afflictions of others to ourselves, causing us to bear their griefs, and to sympathize with them in their sorrows. Observe, 3. The seeming severity of Christ to this poor woman: he calls her not a woman, but a dog; and, as it were, spurns her from the table. Did ever so severe a word

drop from those mild lips? What shall lion, that a woman in distress, imploring we say? Is the Lamb of God turned a pity, should be thus rated out of Christ's presence? But hence we learn, How Christ puts the strongest faith of his own children upon the severest trial. This trial had never been so sharp, if her faith had not been so strong; usually where God gives much grace, he tries grace much. Observe, 4. The humble carriage of this holy woman: her humility grants all, her patience overcomes all, she meekly desires to possess the dogs' place; not to crowd to the table, but to creep under it, and to partake of the crumbs of mercy that fall from thence. Nothing is so pleasing with faith and importunity when he seems to Christ as to see his people follow him to withdraw himself from them.

31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 33 And he took him aside from the

multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

See here, 1. The bitter fruits and sad effects of sin, which has brought deafness, dumbness, and blindness, upon the human nature. As death, so all diseases, entered into the world by sin; sin first brought infirmities and mortality into our natures, and the wages of sin are diseases and death. Observe, 2. That the blessing of bodily health and healing is from Christ; who by his divine power, as he was God, miraculously and immediately healed them that were brought unto him. Observe, 3. The actions and gestures which our Saviour used in healing this deaf person. He puts his fingers into his ears, he spit, and touched his tongue. Not that these were means or natural causes effecting the cure, for there was no healing virtue in the spittle; but only outward signs, testimonies, and pledges, of Christ's divine power and gracious readiness to cure the person in distress. Observe, 4. How Christ with drew the person from the multitude, whom he was about to help and heal. Teaching us, in all our good works, to avoid all show and appearance of ostentation and vain-glory; to set God's glory before our eyes, and not seek our own praise. Observe, 5. The effect which this miracle had upon the multitude: it occasioned their astonishment and applause. They were astonished, and said, He hath done all things well. It becomes us both to take notice of the wonderful works of God, and also to magnify and extol the author of them. This is one way of glorifying our Creator.

eat, Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat : 3 And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? 5 And he asked

them, How many loaves have ye? And they said, Seven. 6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7 And they had a few small fishes: and he blessed, and commanded to set them also before them. 8 So they did eat, and were filled and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand: and he sent them away.

This chapter begins with the relation of a famous miracle wrought by our Saviour; namely, his feeding of four thousand persons with seven loaves and a few fishes. ~ And here we have observable, First, The tender care which Christ took of the bodies of men, to provide all necessaries for their support and comfort; He giveth us richly all things to enjoy. The great Housekeeper of the world openeth his hand and filleth all things living with plenteousness. How careful was our Saviour here, that the bodies of poor creatures might not faint, nor be over weak and weary by the way! Therefore he would not dismiss them without refreshment. Observe, 2. The original source and spring from whence this care that Christ had of the multitude did proceed and flow; namely, from that sympathizing pity and tender compassion which the merciful heart of Christ did bear towards persons in distress and misery. Learn hence, That the tender pity and compassion of Christ is not the spring and fountain of spiritual mercies only, but of temporal blessings also; I have compassion on the multitude, who