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. IV.

1. THen was Jesus led up of the Spirit, in∣to the wilderness to be tempted of the Devil.

2 And when he had fasted forty days, and for∣ty nights, he was afterwards an hungred.

3 And when the Tempter came unto him he said, If thou be the Son of God command that these stones be made Bread.

4 But he answered, and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

5 Then the Devil taketh him up into the ho∣ly City, and setteth him on a Pinacle of the Temple.

6 And saith unto him, if thou be the Son of God, cast thy self down, for it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

7 Jesus saith unto him: It is written again, thou shalt not tempt the Lord thy God.

8 Again, the Devil taketh him up into an ex∣ceeding high Mountain, and sheweth him all the Kingdoms of the world, and the Glory of them.

9 And saith unto him, all these things will▪ give thee, if thou wilt fall down and worship me.

10 Then saith Jesus unto him, Get thee hence Satan, for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

11 Then the Devil leaveth him, and behold Angels came and ministred unto him.

12 Now when Jesus had heard that John was ‖ cast into Prison, he departed into Galilee.

13 And leaving Nazareth he came and dwelt in Capernaum, which is upon the Sea-coast, in the Borders of Zebulon and Nepthalim.

15 That it might be fulfilled, which was spo∣ken by the Prophet Esaias, saying,

15 The land of Zebulon, and the land of Nep∣thalim, by the way of the Sea beyond Jordan, Galilee of the Gentiles.

16 The People which sate in darkness, saw great light, and to them which sate in the Regi∣on, and shadow of death, light is sprang up.

17 From that time Jesus began to preach, and to say, Repent: for the Kingdom of heaven is at ha••d.

18 And Jesus walking by the Sea of Galilee, saw two brethren, Simon called Peter, and An∣drew his Brother, casting a net into the Sea for they were Fishers

19 And he saith unto them, Follow me, and I will make you Fishers of men.

20 And they straightway left their Nets, and followed him.

21 And going on from thence, he saw other two Brethren, James the Son of Zebedee, and John his Brother in a ship with Zebedee their Father, mending their Nets, and he called them.

22 And they immediately left the ship, and their Father, and followed him.

23 And Jesus went about all Galilee teaching in their Synagogues, and Preaching the Gospel of the Kingdom, and healing all manner of sickness and all manner of disease among the People.

24 And his fame went throughout all Syria, and they brought unto▪ him all sick people, that were taken with divers diseases, and tor∣ments, and those which were possessed with devils, and those which 〈◊〉〈◊〉 lunatick, and those which had the palsie and he healed them.

25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from be∣yond Jordan.

Notes

• This is mentioned by two of the other Evangelists Mar. 1.12. and Luk. 4.1. Luke saith that being full of the Holy Ghost, he returned from Iordan, and was led by the Spirit, &c. Mark saith immediately the Spirit drove him, Great manifestations of Divine Love, are commonly followed with great Temptations. Others observe, That Temptations usually follow Baptism, the beginnings of spiritual Life, and Covenants made with God. He was led up: Some think he was taken up, Mark useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit thrust him out, we must not understand an Act of Compul∣sion, doubtless he went voluntarily of the Spirit, the Holy Spirit, that lighted upon him as a Dove into the Wilderness. Mark's saying, Mar. 1.13. That he was there with wild Beasts, lets us know that it was not such a Wilderness as Iohn began to Preach in, ch. 3.1. But an howling Wilderness full of wild Beasts. The end is expressed in the last words [to be Tempted of the Devil] thus his Temptations are distinguished from Divine Temptations, such as Abraham had, Gen. 22.1. and by Tempted here is meant sollicited, or moved to sin, in which Sense God tempteth no Man, Iames 1.13. The general Notion of Tempting, is making a Tryal, God makes a Tryal of his People for the Proof, and Mani∣festation of their Gracious Habit. Satan by moving to sin, makes a Tryal of Corruption, which was the reason, that altho Christ was Tempted: That he might be able to suc∣cour those that are Tempted. Heb. 2.18. and that he might taste all those Evils to which we are exposed, and might overcome the Devil, yet when the Prince of this World came, he could effect nothing against him, because he found nothing in him, to comply with his Motions.
• He was in the Wilderness, a place of Solitude, and so fitter for Satans purpose, and he was an Hungred, which was ano∣ther advantage Satan had. But he was not an Hungred, till he had fasted forty Days, and forty Nights. Here was the Divine Power miraculously seen, in upholding the Hu∣mane Nature of Christ, without any thing to eat: This was a Miracle, the like did Moses before the Law, Elijah under the Law. Christ doth the same in the beginning of the Gos∣pel, nor did he fast as the Iews were wont, of whom we sometimes read, that they kept Fasts several days, they only fasted in the Day-time, but ate their Food at Night, or some∣times only forbare pleasant Bread, as Daniel did, Dan. 10.2.3. for three full Weeks. But Christ fasted from all Food, and that not only forty Days, but forty Nights also, from whence may easily be gathered, how idly if not impiously, the Papists found their fasting forty Days, in Lent. Here all Christs Acts (most certainly his Miraculous works) are not recorded for our Imitation: Some of them are only for our Adoration, all his miraculous Acts are so. There can be no∣thing more sottish, then for us to think, that because Christ (supported by the Divine Nature) fasted forty Days, there∣fore we are obliged to do it, and because we cannot fast forty Days, and forty Nights, without eating something, there∣fore we may eat Fish, tho no Flesh (when all know that to some Pallats, there is no more delicate Food, then Fish) or we are obliged to fast in the Day-time, tho not at Night. And because Christ once in his Life-time fasted forty Days, and forty Nights, therefore we must do so every year, or that the Church hath any Power to injoyn any such thing. If Papists think, Christs fast of forty Days, and forty Nights, obligeth them to imitation, let them keep them as he did (with such a Fasting I mean) and try whether they be able to do it, or whether four Days or Nights, instead of forty will not Convince them of their Folly. Christ fasted forty Days, and forty Nights, and thereby shewed he was God-Man, the Divine Nature supported the Humane, afterward he was Hungry, to shew that he was truly Man touched with the feeling of our Infirmities, in all Points Tempted as we are, yet without sin, Heb 4.15.
• And when the Tempter. [Satan, the Devil as he is called viz.] came unto him, Probably in some visible shape. He forming an audible Voice of the Air said, If thou be the Son of God, not that he doubted it, which shewed his hor∣rible Impudence. Command that these stones, this stone saith Luk. ch. 4.3. be made Bread. The Temptation plainly was to the use of means which God did not allow him, to relieve him in his Distress of Hunger, to distrust the Providence of God, in supporting of him. A Temptation common to those who are the Members of Christ, and enough to instruct us, that we ought to look upon all Thoughts, and Motions, to the use of means not allowed by God, in order to a Lawful end, as are Temptations vel a Carne, vel Hoste, either from our own Flesh, for Iames 1.14. every man is Tempted, when he is drawn away by his own Lust, and enticed; or from our Grand Adversary the Devil. It is not much material for us to know from which, they being both what we ought to resist, tho those from Satan are usually more violent, and impetuous.
• So also Luk. 4.4. There is no better answering the Tempter, then by opposing the Precepts of Holy-writ, to his Motions to sin. The word is called, The Sword of the Spirit, Eph. 6.17. The Papists therefore denying People the use of the word, disarm them as to the Spiritual Combate. It is written Deut. 8.3. Tho man ordinarily liveth by common Bread, such Food as men usually eat, yet God's Power is not restrained, he can uphold the Life of Man when that is wanting, as he supported the Israelites by Manna (to which that Text re∣lates) nor is God obliged to create any extraordinary mean, for his Power which is seen in creating such means, can pro∣duce the same Effect without such a mean if it pleaseth him: His Power must be seen in creating the mean, and in upholding the Proper Power and Faculty of the mean, in order to its end, why cannot he by the same Power produce the Effect without any such mean?
• By the Holy City, is meant Ierusalem, once an Holy City, Dan. 9.24. now tho a most impure, and filthy City, upon many Accounts, yet upon other Accounts still an Holy City; being the only City in the World, which had then in it the true Worship of the true God, and in which God, doubtless, who in Ahab's time had seven thousand in Israel, had many Ho∣ly People, how the Devil took Christ into the Holy City, is variously argued, and judged, the word used in the Greek, are such as would incline us to think, he was not carried by Force, but followed the Tempter willingly, and set upon a place on the top of the Temple, higher then the other parts of it: The end of his being set there, the next Verse tells us.
• Before the Devil had Tempted our Lord, to diffidence or distrust in Gods Providence, and the use of means not allowed by God to supply himself: Here he Tempts him to an un∣warrantable Presumption, and Confidence of, and concern∣ing the Divine Protection. In the former Temptation, the Devil used no Scripture, but having been repelled in that Assault, by the Sword of the Spirit, which is the word of God, Eph. 6.17. He here takes up the same Weapon: The thing to which the Tempter solliciteth our Saviour, was the throwing himself down from a Precip••ce, a Temptation in Effect, to destroy himself (which is one of those Fiery Darts, which he commonly throweth at the People of God, in their hours of Melancholly, or under great Pressures of affliction) but the usual Argument, which he useth to them, is Deliverance from their Terrors, the preventing of want▪ or avoiding Shame. The Argument he useth to our Lord is ••••ite of another Na∣ture, the special Protection of God, promised to Gods People, Psal. 91. v. 11, 12. herein he transformeth himself into an Angel of Light, according to 2 Cor. 11.14. and lets us know that Truth may be abused to the Patronage of lyes, and that there is ••o hook more dangerous to the Members of Christ, than that which is baited with Scripture mis-in∣terpreted, and mis-applyed: Which Holy-writ always is, when it is so interpreted, or so applyed as to be made an Argu∣ment to sin. This Portion of Holy-writ is both. 1. Falsely cued, and, 2 As ill app••yed. In the Quotation the Te••pter leaves out those words [in all thy ways] This was none of our Saviours ways, he had no call, no Warrant from God to decline the Stairs by which he might have gone down, and to throw himself down. God had never promised, nor ever gi∣ven any the Protection of Angels, in sinful, and forbidden ways▪ 2 He mis-applyeth this Text, using it not to instruct, but to deceive, dividing betwixt, Mans Duty, and Gods Pro∣vidence, making this word a Promise to be fulfilled, upon Christs neglect of his Duty, extending the Promise of special Providence, as to Dangers, into which men voluntarily throw themselves. Putting God upon working Miracles to declare Christ to be his Son, where there was no need, and of which there was no use, mocking our Saviours true use o•• Scripture, with Scripture abused, and many other ways, but he had to do with one not ••gnorant of his devices.
• This is written, Deut. 6.16. To make an undue, and un∣warrantable Tryal of God, is to tempt God, whether the Trya•• respecteth his Power, or his Goodness, thus the word used, Num 14.22. Psal. 78.18. Isa. 7.12. Chap. 16.1. By this Answer Chri•••• lets the Devil know that he abused Scripture in his Quotati∣on of it, such a casting of himself down, when he had a plain way to go down by the Stairs, would not have been an Act of Faith, but Presumption, not a trusting God upon his word, but a Tempting of God expressly contrary to his Com∣mand. Deut. 6.16.
• This is the third Temptation, by which the Tempter solli••citeth our Saviour to sin, and of all other the most Impudent. For what can be more Impudent, than for the Creature to expect an Homage to him from him who was his Creator What Mountain this was, and how our Saviour was taken up into it, are things not revealed, and of very little concern for us to know. The Text tells us it was exceeding high, yet not high enough, from whence one Kingdom could be seen, in the extent of it. It is therefore most probable that Dr. Light∣foot judgeth most truly. That the Devil, being the Prince of the Power of the Air, formed an Airy Horizon before the Eyes of Christ, carrying such Pompous, and Glorious ap∣pearance of Kingdoms, States, and Royalties in the Face of it, as if he had seen those very Kingdoms, and States indeed Such things the Devil can do, and doth do, by condensating the Air first, then shaping, and Figuring, and lastly so Colouring it, that it may represent what he intendeth. All these things he promised to give our Saviour, if he would fall down and Worship him. The same eminent Person well observes, that what Luke calls Worshipping before the Devil, Mat∣thew calls Worshipping the Devil, and concludes solidly. That if to Worship before the Devil, be to Worship the Devil Worshipping before an Image (as the Papists do) must be Worshipping the Image. The Devil, here arrogates to him∣self, what was Gods alone to give, and such ordinarily are the Devils Promises, of things, as to which he hath no Pow∣er to fulfil what he Promiseth.
• 1 Sam. 7.3.
• As this was of all the three the most impudent Tempta∣tion, so our Lord receiveth it with the highest Detestation, saying▪ Get thee hence Satan! By which words, he doth not only shew his Detestation of this Temptation, but also chides him off from any further Tempting him. The Sense is, Sa∣tan I know better things. viz. That a Religious Adoration▪ is not to be given unto any, but unto God alone, thou art a Creature, no Worship is due unto thee: To Worship be∣fore thee (so Luke Phraseth it, Luk. 4.7.) is to Worship thee. This is expressly contrary to the Command of God. Deut. 6.13. and 10.20. It is also observable, that our Saviour opposeth this to the Devils words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If thou falling down will Worship me, and that Christ answers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which shews the Idleness of the Papists distinction of Doulia, and Latre••a▪ the first of which they say may be given to the Creature: The second only unto God, by which they justi••••e their Veneration of Images? The using a posture of Adorati∣on, before the Creature in an Act of Worship; Christ here in∣terpreteth a Worshipping the Creature, if the Creature e••ther exacts it of us▪ or we purposely set it before us▪ or chuse it as an object exciting, or moving us to such an Act of Adoration, which the Papists do not, that all Prostration before the Creature is an Act of Divine Adoration, there is a Civil, as well as a Di∣vine Worship, and in Divine Worship, the Position of the Creature before us, may be meerly for Conveniency, or Ac∣cidental: But all Prostration in an Act of Divine Worship, is a Posture of Adoration, and where a Creature is chosen, and set before us in that Act or Posture, to excite or move us, it partaketh of the Homage. There is some little difference betwixt the words, Deut. 6.13. and 10.20. and those of St. Matthew, but that is said to be written, which is written as to the Substance and Sense, tho not in those Terms. Moses saith, Thou shalt fear, as Matthew quotes it, it is, Thou shalt Worship. The Term Fear applied unto God, signifi∣eth any Act of Religion, whether External or Internal, and tho the last words in Deuteron. [thou sha••t swear by his Name] be not mentioned in Matthew, yet enough are quoted for our Saviours purpose. Falling down and Worshipping, belongeth only to God (saith our Saviour) not to thee, let me therefore hear of thee no more.
• Resist the Devil saith Iames ch. 4.7. and he shall flee from you, thus he did from the Head, thus he shall do from the Members, but as he did not ••ee from Christ, till Com∣manded away, so neither till Commanded o•••• by God, doth he leave the People of God, but upon our resistance, God will Command him off, that we may not be Tempted above our strength. The Evil Angels leaving him, the Good Angels came and ministred unto him, whether by bringing him Food, or bringing him off the Mount, or otherwise Executing his Commands, is not expressed, and it is too much Curiosity to in∣quire. God by this teacheth us, that our Lives are to have their Vici••situdes of Temptations, and Consolations, and that our Temptations shall have an happy 〈◊〉〈◊〉, and that when ordinary means fail, we may expect extraordinary Influences, and Assistances. Luke saith, he departed from him for a Sea∣son: To let us know, that tho here was an end of his more eminent Temptations, yet he was not afterward without Sa∣tans Assaults.
• Mar. 1.14. Luk. 3.20.
• Luk. 4.14.31. Joh. 4.43.
• ‖

  delivered up.
• Iohn was some time after this cast into Prison, for his free reproving Herod Antipas, the Tetrarch of Galilee, for taking Herodias his Brother Phillips Wife, and other Evils, Chap. 14.3.4. Mar. 6.17. Luk. 3.19, 20. Iesus heard of this accident, and departed into Galilee. There were many things happened betwixt Christ's Temptations, and this his Motion into Gali••ee, which are omitted by all the Evan∣gelists except Iohn▪ and by him recorded in his four first Chapters. Neither by Galilee, we must understand the ne∣ther Galilee, which was within the Iurisdiction of Herod, but the upper Galilee called Galilee of the Gentiles, v. 15. in the Borders of Zebulon, and Nepthali, which was in the Iurisdiction of Phillip, a man of a less bloody Disposition. Others make it under Herods Iurisdiction, but where the Pharises had less to do than in Iudea. Our Saviour doth not out of Cowardiss avoid Danger, but he knew his time was not yet come. But some judicious Interpreters think that our Saviour first went into the lower Galilee, and from thence soon after into the upper Galilee, that which makes this more probable is the next words: And leaving Nazareth, he came and dwelt in Capernaum, so as it should seem he first went to Nazareth, which was in the lower Galilee.
• By this (as was said before) it should seem that our Lord first went into the Nether Galilee, where Nazareth was, which after a time he left, and went to Capernaum, which Caper∣naum was a City near the Sea, in the Borders of Zebulon and Nepthali, whose Lots in the Land of Canaan, were conti∣guous, and by the Sea-side, as appeareth by Iosua 19.
• The Text in Isaiah, 9.1.2. where the words are, Ne∣vertheless the Dimness shall not be such as was in her Vexa∣tion, when at the first he lightly afflicted the Land of Ze∣bulon, and the Land of Naphtali, and afterward did more grievously afflict her by the way of the Sea beyond Iordan, in Galilee of the Nations. The People that walked in Dark∣ness, have seen a great Light, they that dwell in the Land of the shadow of Death, upon them hath a Light shined. The Iews make a great many Objections against the Appli∣cation of this Text unto Christ (as indeed they do against the Application of all Texts cited out of the Old Testament by the Evangelists) Christians believing that the Evangelists be∣ing Holy Men, who wrote not from a private Spirit, private Interpretations, have not any reason to regard what their In∣terest leadeth them to Object: But even Christian Interpreters are divided in their Sentiments whether these words are said to be fulfilled, in this Motion of Christ unto Galilee, in a Lite∣ral, or Typical, or a more improper and Analogical Sense, nor is it any great matter with which of them we agree, for my own part, I see no reason, why, v. 2. should not be Litterally understood of, and applyed unto Christ. There is nothing more ordinary in the Prophets, than after a threat∣ning of Judgment, and Captivity unto the People to Comfort such as feared God amongst them with Promises of the Messiah, and the spiritual Salvation which was to be brought in; The Land of Zebulon, and Naphtali, suffered much by Ben∣hadad, 1 Kin. 15.20. and more by Tiglath-Pilezer, 2 Kin. 15.29. before the General Captivity of the ten Tribes, 2 Kin. 17.6. The Lord by the Prophet, ch. 8. had been threatning this general Captivity, possibly the Prophet might say, the Affliction of those parts, should not be so great as the second mentioned, 2 Kin. 15.20. because by the story it seems they were generally carried into Captivity, before the more gene∣ral Destruction of the other Tribes there, saith he. This Dark∣ness shall be abundantly hereafter compensated, by the com∣ing of the Messiah, and Preaching amongst this People; who living at a great distance from Ierusalem; never had such a Light as some other parts of Iudea, and first drank of the Cup of Gods wrath in their Captivity. It was called Galilee of the Gentiles, because it was near to the Men of Tyre, who were Gentiles, and had doubtless, in it a greater mixture o•• Gentiles, than any other part of Canaan, ever since Solomon gave Hiram twenty Cities in this Galilee, 1 Kin. 9.11.
• Chap. 10.7.
• From the time of Christs Baptism, or from the time that he heard that Iohn was committed to Prison, he, who before had Preached and taught privately, and more rarely, began to Preach more ordinarily, and publikely, and the sum of his Doctrine, was the same with that of Iohn the Baptist, con∣firming his Doctrine, Repent, for the Kingdom of Heaven is at hand. See the Sense of those words, ch. 3. v. 2. Mark hath the same, Mar. 1.14.
• Mar. 1.16. Joh. 1.42.
• Whether by the Sea, he here meant the Lake of Gennesaret or the Ocean, is not worth the arguing, for the Iews called all great Collections of waters the Seas according to Gen. 1.10. he saw two Brethren Simon called Peter, and Andrew his Bro∣ther, whether natural Brethren, or called so because of their joynt Imployment, casting a Net into the Sea, either, for the catching of Fish, or for the washing of their Nets, see Luk. 5.2. for they were Fisher-men, Sea-men (as the word seems to ••ignifie) used to fish in the Sea; Simon had a Ship of his own, Luk. 5.3. The Evangelists differing Relation of the call of Simon and Andrew, hath made a great deal of work for In∣terpreters. The greatest difference seemeth to be betwixt Matthew in this Text, and Iohn, ch. 1.35, 36, 37, 38. But certainly Iohn speaketh of one Call in those Verses: The o∣ther Evangelists of another. According to Iohn, they were called to the knowledge of, and first Acquaintance with Christ, this was while Iohn was in the publike Exercise of his Mini∣stry, for they were his Disciples, Ioh. 1.35, 36. and v. 39. they are said at that time, to have abode with him that day: Probably they again returned to their old Imployment, and when Iohn was imprisoned, Christ walking by the Sea, saw them, and then called them to the Apostle-ship. There are other differences in their Call observed, betwixt Matthew, Mark▪ and Luke, but such as may be easily answered, by those who observe that there is nothing more ordinary, than for the Evangelists in reporting the same History, one of them to supply more largely what the other had recorded more sum∣marily.
• Here was their Call to the Office of Apostles. It is obser∣vable that Gods Calls of men to places of Dignity, and Ho∣nour, and his appearances of Favour to them, have ordinarily been when they have been busied in the honest Imployments of their Callings. Saul was seeking his Fathers Asses, David keeping his Fathers Sheep, when the Lord called them to the Kingdom: The Shepheards were feeding their Flocks, when they had the Revel••tion of Chri••••, he calleth four Apostles from their Fishery. Amos from amongst the Herdmen of Tekoah, Matthew from the rece••t of Custom, Moses when keeping Iethroe's Flock, Exod. 3.2. Gideon from the Thresh∣ing floor, Iud. 6.11. God never incourageth Idleness, but despiseth not Persons in meanest Imployments. Follow me, that is, to return no more to your Imployment. [I will make you Fishers of Men] Here is the work of Mini••••ers set out, to gain Souls to God, they are not to Fish meerly for a Live∣lihood, much less for Honour and applause to themselves, but to win Souls to God, and are to bait their Hooks, and or∣der the••r Nets to this end▪ which they will never serve, if ei∣their by general Discourses, they make the Maskes so wide, that all will dart through them, or if by their Wit, and Lear∣ning, they make their Discourses so fine, and curious, that few or none of their Hearers can understand them. Nor will all our Art make us Fishers of Men: I will make you (saith Christ) Paul may plant, and Appollos may water, God must give the increase: But yet we must order our Nets rationally, and probably in order to our end, and without that, can∣not expect Gods blessings. Nor were the Apostles presently to enter upon the work of the Ministry, but first to follow him. And indeed such should all Gospel Ministers be, in the choice of Matthias, Peter limited the People in their Electi∣on, to those that had accompanied with them all the time, the Lord Iesus went in and out amongst them, Acts 1.21. other Ministers commonly prove Fishers for something else not for the Souls of men.
• When Christ calls, Men shall obey, when he calls, he draweth. It is not of indespensable necessity, that men who exercise the Ministry should have nothing else to do, Pauls hands ministred to his Necessities. But nothing but a providing for our selves, and Housholds, can excuse Ministers, in intangling themselves with the things of this Life. Churches that are able ought better to provide for their Ministers, and Ministers so provided for, sin if they do not wholly give up themselves to their work, 1 Tim. 4.15.
• There was another Iames, Math. 10.3. the Son of Alphe∣us, called Iames the less. Brother of Ioses and Salome, Mar. 15.40. this was Iames the Son of Zebedee [and Iohn] who is thought to be the Evange••••st. Christ calleth them, not with his Voice only, but by his Spirit, affecting their Hearts. So as they immediately left their Ship, and their Father, else∣where the D••sc••ples say, Master we have left all and followed thee, probably their Imployment with their Ship was their All. They left their Father also, but it was upon Christ's Call, in which Case it is every Mans Duty (and followed him) to learn of him before they went out to Preach him, and to be Witnesses of his Miracles, &c.
• Iesus Christ having now called four Disciples, did not judge it sufficient to send them about, but himself went about all the places of that dark Country of Galilee [teaching in their Synagogues] the word signifieth both the Congregation con∣vened, and the Place. Here it signifieth both: Synagogues were of old time, Acts 15.21. How ancient we know not. Some think that they were no older than the return out of the Captivity of Babylon: But I am posed then in determi∣ning, where the Body of the Iews ordinarily worshipped God on the Sabbath-days, for it is certain they did not all go up to the Temple at Ierusalem. In the Old Testament we read of them only, Psal. 74.8. as at that time burnt up: As to the order of them we only read. That they had some Rulers, Acts 13.15. who directed those who were to speak words of Exhortation. The Scriptures were read in them, Acts 15.21. the Law and the Prophets, Acts 13.15. They prayed in them, Mat. 6.5. they expounded Scripture in them, Luk. 4.16, 17, 18, 19. Christ [Preached in the Synagogues] not only there, we shall find him Preaching on the Mount in the next Chap. and in private Houses, but he did not decline the Sy∣nagogues: Either, as to Preaching, or Hearing, not wholly separating from a Church corrupt enough through Tradi∣tions, but not Idolatrous, but what did he Preach? The Gos∣pel of the Kingdom, the glad Tidings for lost Sinners, that was come into the World, by the Revelation of him, who was the true Messias, and the true and only way, by which Men might come to the Kingdomof God, and be eternally saved: This is what all his Ministers should publish, not their own Conceits, or Dictates of Men, or things impertinent to the Salvation of Souls, but the Gospel of the Kingdom, and heal∣ing all manner of Sicknesses, and all manner of Diseases a∣mongst the People. The Greek is all Diseases, and Sicknesses, yet surely some dyed in Galilee, in that time. This is another Text, to prove that the term All in Scripture doth not always signifie every individual, but some individuals of every Spe∣cies. Christ confirmed his Doctrine, and Divine Mi••s••on, by the••e miraculous Operations.
• Syria, is said to be bounded on the North by Cilicia by Egypt, on the South, on the West with the Sea, and on the East, with Euphrates, and to comprehend within it all Iu∣dea, Bethany, Galilee, Decapol••s, Samaria, Idumea, Pa∣lestina, Syrophoenicia, Syria; of Damascus, and Syria of An∣tioch. Christs fame spread very far doubtless, because of the good he did, and the Miracles he wrought [and they brought out to him, all such People, that were taken with divers Diseases] All here again can signifie no more than very many that were indisposed, and ill affected as to their bodily Health, those that were Sick of, or detained in their Beds, or Houses by divers Diseases: Tho Christ shewed his Power in curing some Diseases, which Physicians judge incura∣rable, yet he shewed his kindness also in relieving others, not so fatally Sick [and Torments] such as were troubled with great Pains, as if they were upon Racks, or in the hands of Tormentors, that set themselves to Torture them [and those which were possessed with Devils] Of these sorts of Persons▪ we shall read often in the Gospel: This is the fir••t time, we meet with the term. It is observed that in the Old Te••tament we read little of any such Persons (we read only of Saul's be∣ing vexed with an evil Spirit) we read much of them in the New Testament, and in Ecclesiastical History, for some years after Christ, they called them Energumeni. Some think God in those first times of the Gospel permitted, the Devil to this degree, that the Power of our Saviour might be the more seen casting them out, and in giving Authority to his Dis∣ciples to cast them out, which was a great Demon••tration of his Divinity: Others think, that God did it for a Demonstra∣tion of the Error of the Sadduces, who held there was no Spirits. The Gospel seemeth to hint two sorts of these Per∣sons. Some upon whom the Devil had Power, no further than to Wrack and Torture them. Mar. 5.3, 4, 5. Luk. 9.39. others, in whom he dwelled Bodily, and Divined, and Prophecied in them, Acts 16.16. [and those which were Lu∣natick) affected with such Diseases, as use to increase, in some times of the Moon, or at such times to seize Persons of this Nature, we know divers more particularly, the Falling Sick∣ness, and Dropsie [and those which had the Palsie] a Disease caused by the Resolution of the Nerves. Those Diseases are mentioned, which Men account hardest to be cured, if capable of Cure by Men, Christ to shew his Divine Power healed them. Christ did not only cure these Bodily Di••••empers, but he also Preached the Gospel of the Kingdom to heal their Soul Di∣stempers: We read of many came to him for Bodily Cure, but of none that said to him: What shall we do to be saved? How sensible are Men and Women of their Bodily Pains, and Diseases more than of their Souls wants?
• They followed for the Loaves, for the benefit of the Bodi∣ly Cures, or out of Curiosity, tho some (probably) follow∣ed him out of Love, and to learn of him, Decapolis hath its name from ten Cities, comprehended in it. Here was a mix∣ture both of Iews and Gentiles following Christ, who came to be a Saviour of them both, and to pull down the Partition∣wall betwixt both, to make them both one Gospel-Church, Eph. 2.14.