Annotations upon the Holy Bible. Vol. II wherein the sacred text is inserted, and various readings annex'd, together with the parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened : being a continuation of Mr. Pool's work by certain judicious and learned divines.

CHAP. XV.

1 THen came to Jesus scribes, and Pharisees which were of Jerusalem, saying,

2 Why do thy disciples transgress the tradi∣tions of the elders? for they wash not their hands when they eat bread.

3 But he answered, and said unto them, Why do you also transgress the commandement of God by your traditions?

4 For God commanded, saying, Honour thy father and mother, and He that curseth fa∣ther or mother, let him dye the death.

5 But ye say, Whosoever shall say to his fa∣ther or his mother, It is a gift, by whatsoever thou mightest be profited by me,

6 And honour not his father or mother, he shall be free, Thus have you made the commande∣ment of God, of none effect by your tradition.

7 Ye hypocrites! Well did Isaias prophecy of you, saying▪

8 This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me.

9 But in vain they do worship me, teaching for doctrines the commandements of men.

10 And he calleth the multitude, and said unto them, Hear and understand.

11 Not that which goeth into the mouth defileth a man, but that which cometh out of the mouth, this defileth a man.

12 Then came his disciples, and said un∣to him, Knowest thou that the Pharisees were o••fended, after they heard this saying?

13 But he answered, and said, Every plant which my heavenly Father hath not planted, shall be rooted up.

14 Let them alone they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

15 Then answered Peter, and said unto him, Declare unto us this parable.

16 And Jesus said, Are ye also yet without understanding?

17 Do not ye yet understand, that whatsoever entreth in at the mouth, goeth into the belly, and is cast out into the draught?

18 But those things, which proceed out of the mouth come forth from the heart, and they defile a man.

19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false••wit∣ness, blasphemies.

20 These are the things which defile a man: but to eat with unwashen hands, defileth not a man.

21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

22 And behold a woman of Canaan came out of the same coasts, and cryed unto him, say∣ing, Have mercy on me O Lord, thou son of Da∣vid; my daughter is grievously vexed with a devil.

23 But he answered her not a word, And his disciples came, and besought him, saying, Send her away; for she cryeth after us.

24 But he answered, and said, I am not sent, but to the lost sheep of Israel.

25 Then came she, and worshipped him, say∣ing, Lord, help me.

26 But he answered, and said, It is not meet to take the childrens bread, and to cast it to dogs.

27 And she said, Truth Lord, yet the dogs eat of the crumbs, which fall from their masters ta∣ble.

28 Then Jesus said unto her, O woman! great is thy faith; be it unto thee, even as thou wilt. And her daughter was made whole from that very hour.

29 And Jesus departed from thence, and came nigh unto the sea of Galilee, and went up into a mountain, and sate down there.

30 And great multitudes came unto him, ha∣ving with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus feet, and he healed them.

31 Insomuch that the multitude wondred, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, And they glorified the God of Israel.

32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, be∣cause they continue with me now three days, and have nothing to eat, and I will not send them away fasting, lest they faint in the way.

33 And his disciples say unto him, Whence should we have so much bread in the wilderness, a•• to fill so great a multitude?

34 And Jesus saith unto them, How many loaves have ye? And they said Seven, and a few little fishes.

35 And he commanded the multitude to sit down on the ground.

36 And he took the seven loaves, and the fishes, and gave thanks and brake them, and gave to his disciples, and the disciples to the multitude.

37 And they did all eat, and were filled, and they took up of the broken meat that was left, seven baskets full.

38 And they that did eat, were four thousand men, besides women and children.

39 And he sent away the multitude, and took ship, and came into the coasts of Magdala.

Notes

• Mark relateth this piece of History more largely, Ch. 7.1.2, 3, 4, 5. Then came together unto him, the Pharisees and certain of the Scribes, which came from Ie∣rusalem. And when they saw some of his Disciples Eat Bread, with defiled (that is to say with unwashen) Hands, they found fault, For the Pharisees, and all the Iews, except they Wash their Hands oft, Eat not, holding the Traditions of the Elders. And when they come from the Market, except they Wash, they Eat not. And many o∣ther things there be, which they have received to hold as the Washing of Cups, and Pots, Brasen Vessels, and of Ta∣bles. 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? This Portion of Scripture cannot be well understood, without understanding something of the Iewish Government, as to matters Ecclesiasti∣cal. In which the High Priest was the Chief, Num. 11.25. God addeth seventy Men more to Moses and Aaron, to bear a share in the Government, these were called the Sanhedrim, and this was the Supreme Court of Judicature amongst the Jews, as to all things which respected the Laws of God, whe∣ther Moral, Iudicial, or Ceremonial, and every one was bound to abide by their Determination. These Sate in Ieru∣salem, but had their inferiour Courts in other places, from which they appealed to the Sanhedrim, who finally deter∣mined, Deut. 17.8, 9, 10, 11, 12, 13. It was the great business of this Court, to take care that there should be no Corruption in Religion. These were they therefore that sent Messengers to Iohn, when he began to Preach to inquire what he was, and by what Authority he Baptized, Iohn 1.19. The Pharisees, (as we before heard) had charged our Saviours Disciples with Violation of the Sabbath, by plucking and rubbing Ears of Corn, and himself also with the same Crime for healing the Sick. It is very like these Accusations were got to Ierusalem, and that these were Emissaries sent from the Sanhedrim, to watch our Saviour, or possibly they came out of their own Curiosity. They could find in our Saviour no Guilt, as to any Violation of the Law of God, but they pick a quarel with him for some Rites and Ceremo∣nies of their Church, which he, and his Disciples were not so strict in the Observation of. They say, why do thy Disciples, Transgress the Traditions of the Elders. The Word Traditi∣ons signifies only things delivered, and is as well applicable to the Law of God, as any thing else. Thus the whole Law of God, was but a Tradition, a Doctrine of Life, delivered to the Jews by Moses from God: thus the Apostle bids the Thessalonians. 2. Thessel. 2.15. Hold the Tradi∣tions which you have been taught, whether by Word or our Epistle. But the Term of the Elders, is that which restrain∣eth it, for as the Papists in our time hold that besides, what we have in the New Testament, the Apostle delivered ma∣ny things to the Primitive Church only by word of Mouth, which have since that time been imparted to succeeding Church∣es, to the Observation of which Christians, are as much ob∣liged, as to the written Word. So the Jews did formerly. For tho, for some Tract of time, they kept to the Divine Law, yet in process of time they abused that Text, Deut. 4.14. to found a new invention upon it. That while Moses was in the Mount of God forty Days, and forty Nights, God in the Day time revealed to him, the Law written in the five Books of Moses, and in the Night, he revealed to him several other things, as to which his Will was, they should not be written, for fear the Heathens should Transcribe them, but he delivered only by word of Mouth to the Sanhedrim, and be to them as much a Rule of judgment, as any part of the Law, which was written. By which means they gained themseves a liberty, of making the Law of God, what they pleased, for their Traditions were of several sorts. Some wer•• Determinations of what in the Law seemed doubtful. Others were Determinations of what ••he Law left at Liberty, O••hers they called Sepimenta Legis, Rules they gave under pretence of a Guard to the Divine Law. For the more Caution, that they might not trangress it. These things at first were not im∣posed as Laws, but commended by way of Advice and Counsel, afterward they came to be lookt upon as Laws, and grew almost infinite. They tell us that Ezra was he who gathered those Traditions together, and made the Cab∣bala in seventy two Books, which was kept by Gamaliel, and others till the Destruction of Ierusalem. An hundred and twenty years after they tell us, Rabbi Iudas, the Son of Simon composed a Book of them called Misna. Three hundred years after this, they tell us R. Iohanan found more, and he and others his Colleagues, collected them into a larger Book, called the Ierusalem Talmud. And an hun∣dred years after this, another Rabbi made a Collection of the Traditions amongst the Iews, that remained in Babylon, which he called the Babylonish Talmud, by which two the Iews are governed in Ecclesiastical matters, all the World over at this day. Their whole Talmud is divided into six parts. The sixth is about Purifications, it containeth twelve Books, and every Book hath twenty or thirty Chapters, all treating about the purifying of Houses, Cloths, Vessels, Hu∣mane Bodies, and their several parts. The Iews after the Destruction of Ierusalem, were in such an afflicted State, that tho their Talmud was not perfected of five hundred years and more after Christ, yet it is probable, they added not much to what they had in use in Christs times. The Pharisees were very severe as to these Traditions. The Sadduces kept more to the written Law. But the Pharisees were in far greater Credit, with the Iews, therefore Paul called them the strictest sect of the Iewish Religion, Acts 26.5. The Iews have several ordinary Sayings, that shew in what Esteem they had, these Traditions, as, If the Scribes say our Right hand is our Left, and our Left hand, our Right, we are to be-believe them. And, There is more in the Words of the Scribes, then the Words of the Law, &c. These Scribes and Pharisees, accuse our Saviour's Disciples, for the Viola∣tion of one of these Traditions. Mark saith, That the Pha∣risees and all the Iews, (that is the Major part of these that followed the Pharisees Faction) except they wash their Hands oft, Eat not. They thought it sinful to Eat, unless they often washed their Hands. The Foundation of this Tradi∣tion, was doubtless in the Levitical Law, God by that Law had declared him unclean, that should touch the Carcass of any unclean thing. Levit. 5.2, 3. upon this, (as some think) they had superstructed a Tradition of washing their Hands, Pots, Cups, Vessels, when they had been at the Market, or almost any where for fear, they, or their Pots, Cups, &c. should have touched any unclean Person, or thing. In this they were Guilty of several Errors, 1. Extending the Law to the touching of things and Persons, of whom the Law had said nothing. 2. In Cases where such Touches happen∣ed Accidentally and were not made on purpose. 3. In think∣ing that the stain of sin could be washed away by a ritual Action, which God never commanded. We must not think, that they Charge the Disciples here, with a neglect of a Ci∣vil washing for Cleanliness, but of a Religious superstitious washing. Mark saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is with common Hands. We translate it, Polluted, so Acts 10.14. & 11.8. Hands not first separated to God by the Religious Rite of washings.
• Mark hath the same, Ch. 7.9. tho a little of the Or∣der in which Matthew hath it. Full well you reject the Commandement of God, that you may keep your own Tradi∣tions. Our Saviour could have answered them, had he pleased more strictly to their Questions, but he must then, either, have incurred Danger, or Odium; he therefore chuseth to an∣swer them by another Question, which struck at the Root of the matter. Admit, saith he, my Disciples culpable in not obser∣ving Traditions, which indeed you call the Traditions of the Elders, but are your own, devised by you, or some like you, meerly to uphold your Power and Authority, and to keep People in a needless Subjection to you: I am sure you are far more Guilty, in making Traditions contrary to the Law of God, or rejecting Gods Law, to keep your Tradi∣tions: And indeed this is the common Guilt of those, who are great Zealots for Traditions and Rites, not commanded in the word of God. The Jewish Rabbi Iose saith, He sin∣neth as much, who Eateth with unwashen Hands, as he that lyeth with an Harlot. The Papists make it a greater sin, for a Priest to Marry, than to keep a Concubine; and com∣mit Fornication: They make it a lesser Transgression, than to Eat meat on a Friday.
• Mark hath much the same, 7. v. 10, 11, 12, 13. Mark saith Moses said, which is the same with God commanded. God commanded by Moses. Mark saith: It is Corban [that is, a Gift] Mark addeth, v. 12. And you suffer him no more to do ought for his Father or Mother, which more fully sheweth their Crime, and expoundeth what Matthew had said more shortly. Mark adds, And many such like Things do you. This is an instance, by which our Saviour justifi∣eth his Charge upon them, that they had made void the Law of God by their Traditions. The Law he instanceth in, is the fifth Commandement, Exod. 20.12. Deut. 5.16. which the Apostle calleth the First Commandement with Promise, Eph. 6.2. which God had fortified with a Iudicial Law, wherein he had commanded, That he who Cursed his Father and Mother should be put to Death, Exod. 21.17. Levit. 20.9. he had also further threatned the Violaters of this Law, Prov. 20.20. By the way our Saviour here al••o lets us know, that the fifth Commandement obligeth Chil∣dren to relieve their Parents in their necessity, and this is the Sense of the term, Honour, in other Texts of Scripture. A Law of God, which hath approved it self to the Wisdom almost of all Nations. Liberi Parentes alant aut vinciantur. Let Children relieve their Parents, or be put into Prison, was an old Roman Law. Nor did the Pharisees deny this in terms, but they had made an Exception from it, which in Effect made it of no use, at least such as wicked Children ea••ily might, and commonly did elude it by: They had taught the People to say to their Parents, Corban: It is a Gift, by whatsoever thou mayst be profited by me: And in that Case, tho they did not give their poor Parents any thing wherewith they might relieve their Necessities, yet they should be Guiltless as to the fifth Commandement. There is a strange Variety of Interpreters as to this Text. Some making the Sense this, That which I should relieve you with, I have dedicated unto God, and therefore I cannot relieve you: Others thus, I have dedicated my Estate to God, and that will be as much Good, and benefit to you, as if I had given it unto you. Others think that Corban was the form of an Oath, from whence they form other Senses. But the most Free, and unconstrained Sense seemeth to be this. The Pha∣risees were a very Courteous Generation, and had a share in the Gifts, that were brought unto God, for the use of the Temple or otherwise, thence they were very Zealous, and diligent in perswading People to make such Oblations, when any pretended the need that their Parents stood in of their help, they told them, That i•• they told their Parents, it was a Gift that they had vowed, such a Portion of their Estate to a sacred use, that would before God excuse them for not relieving their Parents; so as the Precept of Honour∣ing their Parents, and relieving them in their nece••sities, obliged them not, if they had first given to God the things by which their Parents might, or ought to have been reliev••••. Thus he tells them, that by their Traditions, under pre∣tence of a more Religion, and expounding the Divine Law, they had indeed destroyed it, and made it of no E••fect at all.
• Mar. 7.6.
• Isaiah 29.13. Eze. 33.31.
• Col. 2.18.22.
• The Greek is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, teaching Doctrines, the Commandements of men. You Hypocrites, who put on an outward Vizard, or appearance of Holiness, but have nothing in your Hearts of true and severe Piety, Well did Isaiah prophecy of you. Isaiah spake to the Iews, that were then in being, but what he then said of your Fore-Fathers, that lived in his Age, is true of you who are their Children, Saying, This People, &c. The Evangelist doth not quote the Words of the Prophet exactly, but his Sense, and teacheth us this Lesson, That whatsoever outward shew, and Profession of Religion be in, and upon Men, if their Hearts be not right with God, and what they outwardly do, proceed not from an inward Principle of Faith, Love and Obedience, in and to God, they are but Hypocrites. In vain do they Worship me, &c. That is, idly, and unprofita∣bly, and to no purpose: I will not accept what they do. Teaching Doctrines, the Commandements of Men: He means in the Worship of God, for other Commandements of Men, are not the Preachers Texts, nor doth he here mean by Com∣mandements of Men, such as back'd the Commandements of God, and only served to enforce them, but such as he had been speaking of, humane Traditions, of which God had said nothing, as washing of Hands: Or such Traditions, a•• enervated the Commandements of God, such were the la••t mentioned.
• A••t. 10.15. Ro••. 14.17.2••. T••t. 1.15.
• Mark hath the same, Ch. 7.15. Our Saviour turns off his Di••course from the Pharisees and Scribes, who he saw were in••oc••ble, to the multitude in who•• he discerned a m••re teachable Temper; he useth the Preface Hear and u••d••••stand, as well knowing how they had been taught, and w••at an advant••ge Error in Posse••sion hath. That which h•• tells them, and that before the Scribes and Pharises (as will a••••ear by the following Verses) was▪ That that which goeth into a M••n do••h not defile him, but that which cometh out of 〈◊〉〈◊〉. He speaketh not of a Levitical Pollution, for so he t••at did eat of an unclean thing, might by it▪ be defiled, b••t even in such an E••ting, it was not the Flesh of the un∣c••ean Bird, or Beast that de••iled the M••n, but his sinful Lusting after it, and E••ting it in D••sobedience to the Com∣m••••d o•• God.
• The Pharisees offence was without Question, at his ma∣king so light a Matter at their Washings, not that they under∣stood our Saviour, as speaking against the distinction of M••••ts, which was E••tablished by the Ceremonial Law, not as yet abrogated. There's nothing doth more offend Hypo∣c••••tes, than pre••sing spiritual Worsh••p and Homage to God, and the ••lighting of all external Rites and Actions, not at∣tended with a sutable inward Homage, and Devotion of Heart.
• Joh. 15.2.
• Chap. 23.14.16. Luk. 6.39.
• Every Plant, may be understood of Doctrines, Practi∣ces, or Persons. These Scribes and Pharisees, are a wretch∣ed Generation, that a••e got into the Sheep-fold, not at the Door, my Father never sent them, they are crept in at the Windows, they are Plants got into my Garden, which my Father never Planted there, and they must be Rooted up Let them alone, they are incorrigible, and blinded by their own Interest against any Conviction, or Instruction, as Hos. 4.17. Ephraim is joyn'd to Idols, let him alone. So these Men are joyned to their Superstitious Traditions: I will not concern my self with them: They are pretended Leaders of the Blind, Rom. 2.19. but themselves are Blind. I pity the poor People, for whilst the Blind lead the Blind, they both fall into a Ditch. An ignorant and unfaithful Ministry is the greatest Plague God can send amongst a People.
• Mark 7.17.
• Chap. 16.9.
• Mark saith, His Disciples asked him concerning the Pa∣rable, Peter probably began, the rest follow••d. Or, Peter speaks in the Name of the rest, for our Saviour in his An∣swer, doth not say, Art thou, but are ye. They did well, in that they desired to be instructed what the mean∣ing was of the Parable, that is, the dark saying, which he used (for the Hebrews called all dark Sayings, Parables) possibly they might also stumble at what our Saviour said, as tending to the Destruction of the Ceremonial Law, a∣bout the difference of Meats. But that they were no bet∣ter instructed, than not to understand a thing so plain and obvious, this was their Fault, and argued their small im∣provement of our Saviours Company. God expects a profi∣ciency in knowledge from us, proportionate unto the means he giveth us.
• Jam. 3.6.
• Gen. 6.5. & 8.21. Prov. 6.14. Jer. 17.9.
• Mark hath this▪ with very small difference in Words, Ch. 7.18, 19, 20, 21, 22, 23. only he specifieth some more sins, than Matthew enumerateth. The Sum of what our Saviour ••aith is this. That all sin proceedeth from Lust, some de∣sires in the Heart of man after things forbidden in the Law of God. All the t••cklings of our Hearts, with such Thoughts, all the Willings, and De••••res of such things, tho they never issue in Over-Acts, yet de••ile, and pollute a Man, and from these inward Motions of the Heart, proceed those Overt-Acts (mentioned by Matthew or Mark) of Murders, Adul∣teries, Fornication, Theft, False-witness, Blasphemy, De∣ceit, L••scivousness, an Evil Eye, Pride, Foolishness, now these things take them in their Nest, which is the Heart, they de∣file, and pollute that. Take them in their passage through our Lips, into the World▪ they pollute that, take them in their Overt-Act, they pollute the Man. But to eat with unwashen Hands, a thing no where forbidden by God, only by the Pharisees, who had no such Authority given them from God, to command any such things, this doth not pul∣lute a Man. It is po••sible, that Men may sin in not obey∣ing the Commandements of Men, but it must be than in things, in which God hath Authorized them to command, and to determine our Practice in, for the pollution lyes in a Disobedience, to the Commandement of God, not of Men.
• Mark Ch. 7.24. addeth, and entred into an House, and would have no Man know of it, but he could not be hid: Some here make a Question, whether our Saviour did go in∣to Phoenicia (of which Tyre and Sidon were the principal Cities) or only into the Coasts of Palestina next to it; those that think he did not go into Phoenicia, are guided by his Prohibition of his Disciples, to go into the way of the Gentiles, Mat. 10.5. and the Consideration, that the time was not yet come, for his manifestation to the Gentiles. I rather incline to think, that he went into Tyre and Sidon; and that this was a kind of a Praeludium to the calling of the Gentiles, and a Prediction of what should be done more fully after∣wards: It is manifest he did not go with a design to make himself publick there, for Mark saith, he would have no Man know of it. But for privacy withdrew himself thi∣ther, and shewed some of his miraculous Operations there, and v. 22. Saith the Woman that came to him was a C••∣naanite, Mark saith, she was a Greek a Syrophenician by Nation. Nor is here any Contradiction, for ever since the Grecian Monarchy, prevailed over so great a part of the World. The Name of Greeks had obtained, so as they called all Greeks who were not Iews, Rom. 1.14.16. & 10.12. a Syro∣phenician saith Mark by Nation: That is, one that was a Na∣tive of that part of Phoenicia, which is joyned to Tyre and Sidon. Matthew calls her a Canaanite, or a Woman of Ca∣naan, by which tho some would understand one of Cana, yet as the Orthography will not agree, so Mark calling her a Greek and a Syrophenician, inclines us rather to judge her of the stock of the Old Canaanites.
• Mar. 7.25.26.
• Mark saith, A certain Woman whose young Daughter had an unclean Spirit, heard of him, and came and fell at his Feet▪ The Woman was a Greek a Syrophenician by Nation, and she besought him, that he would cast forth the Devil out of her Daughter. But Iesus said unto her, let the Children first be filled, for it is not meet to take the Childrens Bread, and to cast it to Dogs. Mark 7.25, 26, 27. Tho the Woman appears to have been a Pagan, yet living so near Galilee, she had doubtless heard of Christ, both what he had done in casting out Devils, and also that he was lookt upon as the Son of David, and usually called by that Name, by those who went to him for any Cures; she therefore gives him that Title: Others, think her to have been more specially in∣lightned, and to have called him the Son of David, not as an usual Compellation given him, but as believing him to have been the true Messias promised to the Iews, nor ••s that im∣possible, for tho the Gospel at this time had not shined out upon any Considerable number of the Heathen, yet God in all times had his number amongst them, and this Woman living so near to the Iews, and so near to Galilee, where our Saviour hitherto had most Conversed, and Preached, it is not improbable, that she might have received the Grace, as well as the sound of the Gospel, so God might have kindled in her Heart, a true Faith in the Messias. Our Saviours Commendation of her Faith in the following Discourse, ma∣keth this very probable. Matthew saith, that he answered her not a Word, Mark saith, that he said to her, Let the Children first be filled, &c. To the observing Reader, this will appear no Contradiction. For by Mark it should appear, that she first came to our Saviour into the House, into which he went, that he might be private, and there fell at his Feet Here Christ answered her not a Word; took no notice of her at all, But it appeareth by Matthew, that Christ soon left the House, and she followed after him upon the way. The Disciples said, send her away, for she cryeth after us. Then it was that our Saviour said to her, Let the Children be first filled. His Disciples ••••rst interposing, saying, send her away, for she cryeth after us. How any of the Papists think that this Text Patronizeth their Invocation of Saints departed, I cannot tell, for these Disciples were alive, and we do not read, that she spake to any of them, to intercetrans for her▪ It is certain they did move Christ on her behalf.
• Chap. 10.5, 6.
• Our Lord by these Words doth not deny, but that he was sent as a Redeemer to more, but not as a Minister or as an A∣postle, as he is called, Heb. 3.1. The Apostle Rom. 15.8. saith, That Iesus Christ was a Minister of the Circumcision, for the Truth of God, to confirm the promises made to the Fathers. Our Lords Ministry was confined to the Jews, so was the Apostles, Matth. 10.5. Till some time after our S••∣viours Ascension, the Gospel was not Preached generally to the Gentiles, tho some particular Persons might, and did both in Christs time, and in the time of the Ap••stles, before they did go to the Gentiles, hear, receive, and imbrace the Gospel, as we shall hear this Woman did.
• She here acknowledgeth his Divine Power, and imploreth his Help. Thus shewing that she believed him to be the Son of God, and a rewarder of those that sought him, and con∣tinues her request after two Repulses.
• Mark saith, Chap. 7.27. Iesus said unto her, Let the Children first be filled, for it is not meet, &c. By the Chil∣dren, here he means the Iews, by the Dogs, he meaneth the Heathen. The Jews are called the Children of the Kingdom, Israel is called Gods Son, his first Born, Exod. 4.22. the Apostle, Rom. 9.4. saith, to them belong'd the Adoption. By Bread here our Saviour means, the Publication of the Gospel, and the Miracles by which the truth of the Doctrine of it was confirmed, by Dogs, he means the Heathen, whom the Jews did count as Dogs, no Members of the Houshold of God, it was a Term of Contempt, 2 Sam. 3.8. and 16.9. 2 Kings 8.13. When our Saviour saith it is not Meet, he means it is not just, nor equal, Obj. How came it then, that the Gospel was ever carried to the Gentiles? Mark Expounds our Savi∣ours meaning, or rather gives us an account of our Saviours Words more perfectly. Let the Children be first filled. It is not Meet, &c. The Jews are Gods Children, a People whom he chose out of all the Nations of the Earth, to whom he gave ma∣ny Priviledges. It is his Will the Gospel should be first Preached to them, and then to the Gentiles. Gentiles are as Dogs, of whom God hath not taken such a care, but they shall have their time. Only it is not Consonant to my Fathers Will, that the Gospel, and the Miracles by which it is confirmed, should be Exhibited unto you Gentiles, till it hath been fully Preached to the Jews, and they be first filled with the Sound, and with the Confirmations of it.
• Mark reports it to the same Sense, Chap. 7.28. She goeth on after a third Repulse. The last of which was not without a reproach, for our Lord had implicitely call'd her a Dog. These words are as much, as if she had said, Lord, I confess the Jews are Children. I am a Dog, a poor Heathen, no proper Member of the Houshold of God, and it is Truth, that it seemeth unreasonable, that I being a Dog, should be served before all the Children are filled. Lord, I do not beg such a full Manifestation of thy power, and goodness for the Gentiles, I beg but a Crumb of Mercy for my self, and poor Child, and Lord, tho we do not use to give our Loaves prepared for our Children, to the Dogs that feed under our Table, Crumbs of our Childrens Bread, as Mark express∣eth it, yet we Suffer our Dogs to gather them up. Lord, I know thou hast a plenty of Grace, and Blessing, the Children may be filled, and yet I may have some Crumbs. Three things are Remarkable in her Answer, besides her Faith so emi∣nently expressed. 1. Her Humility, she owneth herself a Dog. 2. Her Modesty, she beggeth no more than a Crumb. 3. Her Fervency, and Importunity after three Repulses. By this we Learn our Duty in Prayer, to go to God Humbly, to implore him modestly, and to be instant in Prayer, going on in our Duty, tho we have not presently such an Answer as we desire. These things conjoyned with Faith, make an acceptable Prayer,
• Mark saith, Chap. 7.29. And he said unto her, for this saying, Go thy way, the Devil is gone out of thy Daughter. And when she was come to her House, she found the Devil gone out, and her Daughter laid up••n the Bed. O Woman! for this saying, shewing the greatness of thy Faith. Be it unto thee, as thou wilt. Go thy way, the Devil is gone out of thy Daughter. And her Daughter was made whole that very Hour, as she understood, when she came home to her House, for she found the Devil was gone out of her Daugh∣ter, and her Daughter was laid upon the Bed. Thus the Words of both the Evangelists Compounded, make but one entire and perfect Sense. The greatness of her Faith appeared in two things. 1. In that she had so little means, so small a Revela∣tion, being a Pagan, she ordinarily had not heard the Gospel, nor seen so many of Christs mighty Works, Confirming the Truth of the Doctrine of it. Hence it is o••served, that Christ admired the Faith of none but Pagans. Matth. 8.10.2. In that she would not give over, tho he gave her three Repul∣ses. So as she said like Iacob. I will not let thee go, until thou Bless me. And as he like a Prince, so she like a Princess▪ prevailed with God, and obtained the thing which she desired, But will some say. Where was her Faith? What promise? what Word of God had she to assent to? God doth not speak to us outwardly, but inwardly, as undoubtedly he had to this Woman, giving her some inward assurance, that he was the Son of God, and both able, and willing to grant her the thing she asked. Now a f••rm and fixed assent to any Divine Reve∣lation is Faith: whether the Revelation be Internal or Exter∣nal. We from hence learn, the mighty Power of True Faith and Fervent Prayer.
• Isa. 35.5, 6. Luke 7.22.
• Mark gives us an account of this motion of our Saviours, Chap. 7. v. 32. and mentioneth a particular Miracle, which our Lord wrought, either in the way, or when he came to the place where he rested, which not being mentioned by our Evangelist, I shall consider when I come to that Chapter in Mark. Matthew only tells us in general, that he healed ma∣ny, some Lame, some that were Blind, some that were Dumb▪ &c. such a general Account of the Miracles wrought by our Saviour, we had Ch. 4.24. & 8.16. & 11.5. The Evan∣gelist not largely setting down every particular Miracle wrought by our Saviour. And they glorified the Lord God of Israel. The Pharisees ascribed these operations to the Devils Power, but the poor People owned them as the Works of God, and gave praise unto God.
• Mark gives us an account of this Mircale, Ch. 8. v. 1, 2, 3, 4, 5, &c. There is very little difference in their Relations, only Mark saith, our Saviour went into the Coasts of Dalma∣nutha, Matthew saith, in the Coasts of Magdala, most think that it was the same place which had two Names, some think one was the Name of the Country, the other, of the City or Town. Others that they were two Towns near together. There are no difficulties in this History, so••e question how they could fast three Days, but the Text doth not say so, only that at that time they had nothing to eat, having spent wh••t they brought with them probably in their Baskets, which Answers another question also, how they could get Baskets in the Wilderness. The Miracle was of the same Nature, with that which we met with, Chap. 14. Only there were 5000 Men fed with five Loaves, and two Fishes, here 4000 were fed with seven Loaves, and a few Fishes, there they took up twelve, here but seven Baskets full. Our Lord worketh sometimes without means, sometimes by means, and those differently proportioneth to his end, as it pleaseth him. The Miraculous Operations of our Saviour, are amongst his Miranda et Ado∣randa, not his Imitanda. These Actions of his, which we are in reading to admire, and adore, but are not concerned to imitate, yet something we may observe from them, both for our Instruction and Imitation. For our Instruction, we may from this History observe the Extent of Christs Com∣passion to his Disciples, which tho it is most Eminently seen in what he doth for their Souls, yet reacheth also to their Bo∣dies, and more External wants. It also teacheth us to trust God in the doing of our Duty. Those that are in a Wilderness hearing Christ, shall not faint by the way, before they get home. His course of giving Thanks before he brake, and made use of the Bread (which we observed before in the other Miracle) commendeth to us, the religious Custom of begging a Blessing before our Meat, and giving Thanks to God for good things, of that Nature, when we have received them.