A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. XXVI. Of the Lunatick's Cure.

THE very next day after the Transfiguration falls out, the History of Christs Heal∣ing the Lunatick which is more fully Related in its Circumstances, in Mar. 9.14. &c. than in Matth. 17.14. &c. or in Luke 9.37. &c. The Remarks hereof are,

The Occasion; 1. which was the Scribes cavelling with the nine Disciples (who were left below the Mount;) because they could not cast the Devil out of the Lunatick, upbraiding them as a company of Cheats, and the Master of them no better than an Imposter. Now in that very nick of time when the Disciples could neither drive out the Devil, nor answer their Adversaries, who now had sport enough to see them ba∣sted and brought into the Bryars, and therefore jeared them before the people to some purpose; Then comes Christ most opportunely to their Succour, (as if he had come out of an Engine,) and both Cures the Child, and confounds the Cavillers; he knew how much they wished and waited for him, therefore makes hast from the Mount to the Multitude; his late Glory made him not forget Josephs Misery: It was good for him to be below, (not as Peter said, to tarry above) and brings help in the most needful season, &c.

The 2. Remark is; Christs Entertainment after his absence, upon his Return: 1. The Multitude met him, and friendly saluted him, bidding him welcome, welcome N. B. Note well; Oh that we could Request and Rejoyce at Christs Return after his withdrawments from us: The People were not of that Malignant Humour with the

Scribes and Pharisees: They, when they beheld him, were greatly Amazed, Mar. 9.15. not only to see him come in so seasonably, in that very juncture of the Non-plus, (which is his usual time;) but also, because (as some say) he Retained some part of his Glory as Moses did, Exod. 34 29, 30. only with this difference, that of Moses was Terrible, but this of the Messiah was Amiable; Therefore did the People Salute him, when the Scribes and Pharises did not so: 2. The Father of the Lunatick Child, did not only Salute him (with the Rest) but falls down at his Feet, catches hold of his knees, (as 2 Kin. 4.27.) and supplicates his Succour for his only Son, who was possessed of a Dumb and Deaf Devil; There was a Devil in the Disease of Lunacy, (or Falling-Sickness, which ebbs and flows with the Moon) complaining withal of his Disciples, that he had begged this Cure of them, but they could not Cure him: Whence learn, N. B. Note well, when Men and Means fail us, we must make out immediate Applica∣tion to Christ, 2 Chron. 20.12.

The 3. Remark is; Christs Reproof of their Incredulity, which 1. was direct∣ed to the Scribes and Pharisees, (whom he had branded before, with being an Adul∣terous and Perverse Generation: Mat. 12.38, 39.45. with 11.16.) Sharply rebuking them for vexing his nine weak Disciples, when he and the chief of them were absent▪ saying, [how long shall I have to do with such seared Souls as you? How long shall I be derided by you in my Disciples, &c?] 2. It concerned the Father of the Lunatick, who was at least weak in Faith, and begged help from Christ against his own unbe∣lief, as well as against his Childs Misery; Mar. 9.24. 3. It concerned the nine Disci∣ples also, who might partly be hindred from casting out this Devil, for want of Faith in the Father for his Son, and partly through their own unbelief: Christ had given them power over Devils, and over Diseases before this, Matth. 10.1. Mar. 6.13. and Luke 9.1. and while that Mission and Commission lasted, that power lasted; but now they were out of that publick imploy: Besides, this was no ordinary possession, it be∣ing a more Malignant Devil, that had possessed this Son from an Infant; which the Scribes and Pharisees did purposely bring to those Disciples, (in their Masters Absence) to non-plus as well as puzzle them; and therefore 'tis less to be wondered at, that their Faith was somewhat shaken in a case more strange and unusuall to them, whereof they never had the like tryal before: And Christs Reproof did touch them also, for he tells them after that their want of Faith was the cause why they could not cast this churlish Devil out of the Daemoniack, which kind could not be cast out, but by Prayer and Fasting: Besides, this Honour was reserved for Christ himself.

The 4th Remark is; The most Maraculous Miracle (it self) was wrought immedi∣ately by the Master himself, when Means and Men (that were imployed) could not do the Cure: The Patient here had a Complication of Maladies, whereunto nothing of Mischief (as it seemed) could be added by the Devil himself: The Distemper of this Son, is aggravated by his Father in so many sad Circumstances, Matth. 17.15. Mar. 9.17, 20, 21, 22. and Luke 9.38, 39. This only Son had not only the natural Dis∣ease of Convulsion-fits, or the Falling Sickness; but also Satanical impressions to mis∣chieve himself in those two Merciless Elements, of Fire and Water, N. B. Note well; Thus are they (who are given up into the power of a Merciless Devil) grievously tossed; sometimes cast into the fire of Lust, and sometimes into the water of Drunkenness; and no less are they possessed with this Dumb and Deaf Spirit, (Mar. 9.25.) in the things of God; and this Malady they have likewise from their Infancy. Now when Christ call'd the Lunatick to him to confute the scoffs of the Scribes, &c. The Lunatick never had such a sore fit as now, when he was to be Cured. N.B. Note well; The nearer Christ is with his Cure, the more doth the Devil Rage; for then did he stretch him, and tear him, as if he would have torn him in pieces, Mar. 9.26. and 1.26, &c. when he felt the over-powering power of Christ, commanding him to go out, and come no more in. Thus things oft go backward, before they come forward: Duplicantur lateres, Venit Moses; the Tale of Bricks is doubled on Israel, when Moses is sent to save them, &c. Corn grows downward, before it comes upward: Christ shews the real casting out of this plainly violent De∣vil, by so many signs as there was no room left for those Cavillers, so much as to suspect any Collusion; for the Devil cry'd out as before he had done in his Legion [art thou come to Torment us before the time.] Matth. 8.29. Now grieving that Christ had served a Writ of Ejectment upon him, and now he must no longer hold that House, which he had so long held in peace: Luke 11.21, 22. Now he plays his last pranks, miserably tortures the young Man, (whereby he by that fact, confirmed the complaint of the Father) and only kills him not outright, leaves him as fallen down Dead (in the Spectators Apprehensions) till Christ took him by the Hand, set him

upon his Feet; and (as Luke adds) Restored him to his Father safe and sound, where∣in Christ wrought a double Miracle, 1. casting out the Devil, and 2. raising him to life, &c.

Now when Christ had this fourth time reminded his Disciples of his Approaching Death, partly to drive them out of their Golden Dream (they had drunk in) of a Temporal Kingdom, which pleased them so well, and stuck like pitch to their fin∣gers, that they could hardly forget it, and partly to fortifie them against the Scandal of the Cross, should it come unexpected, and its issue be unknown; therefore as Christ tells them again of his Death, so of its Issue also in a glorious Resurrection, Mat. 17.22, 23. then follows the History of Christs paying Tribute, which only Ma∣thew (of all the Evangelists) Relateth, Mat. 17.24, 25, &c. which the Holy Spi∣rit would have Recorded principally for two causes; 1. Because it contains some fa∣mous Documents of Christs Omnisciency and Omnipotency; for he both knew that the Fish which he caused to come first to Peters Angle, had money in its Mouth, and Cre∣ated that piece of Money by his bare word, causing all this so to be, by commanding it so to be. 2. Because this Fact of Christ in paying Tribute, was a Pattern to all Chri∣stians, for Rendring to Caesar, the things that be Caesars, Matth. 22.21. Custom to whom Custom, saith Paul, Rom. 13.7. and submit to every Ordinance of Man, for the Lords sake, saith Peter, 1 Pet. 2.13. N.B. Note well; but so doth not that great Heteroclite of Rome (Peters pretended Successor) who in stead of paying to, Demands Peter-pence of Kings and States: Here Christ by his own Example, points out the Pope (as by his finger) to be Antichrist, not only in not paying Caesar his due, (as Christ did, though he was the Son of King David, as Man, and the Son of the King of Heaven as God, so was free from Taxes) but also usurps Caesars power, (under pretence of being Christs Vicar) in demanding many undue payments, &c. to himself, N. B. Note well, here∣by Christ Teaches, 1. That the Gospel Abolishes not civil Polity, and 2. that we must pay Cesar his due: 3. 'Tis better to part with our Priviledges, than give Offence and Scandal to the Gospel: 4. Christ though poor here hath a power in his Abasement to impose upon Brutes, to supply the needs of Him and His.

When Christ had paid his Church-Duties for his own House in Capernaum, and for Peter who was in the same Town (the other Disciples paying in the places of their se∣veral Habitations) the half Shekel according to the Law, Exod. 30.13. their Redemp∣tion-Money, for Temple-Service, though now turned by Caesar into a Tribute, &c. while Christ was in the House, Mar. 9.33. He Catechizeth his Disciples, concerning their Contests in the way about Primacy, supposed to arise from his taking Peter, James, and John into the Mount with him, apart from the rest, or from his paying Tribute for himself, and Peter only, &c. This Itch of Ambition, did brake out three times, 1. Here hearing of his Death, they must needs know which of them should be his Successour in his [Malkuth Hashamaijm,] the Kingdom of the Messiab, vainly dream∣ing of a Distribution of Honours and Offices, as once in the days of David and Solomon. 2. it broke out again, when Christ had been Discoursing of his Death again, Mat. 20.21. and 3. after he had Administred the Lords Supper, &c. Luke 22.24, 25. Christ cureth this Canker of Corruption the first time, by placing a little Child in the midst of them, Mat. 18.1, 2. and Mar. 9.36. and Luke 9.47. This little Child whom Christ took in his Arms, who neither thought great things of himself, nor sought great things for himself, did most rightly and really Rebuke their Praeposterous Ambition, and (tho' but a Dumb sign in it self) their proud Affectation of Primacy: While Christ was Discoursing of Humility, of Offenders and the Offended, of severity to our selves, (not sparing either the right Eye, or the right Hand) and yet of gentleness to others, &c. John Interrupts him, (being soon Satiated with his Saviours sadning Discourse) begins another, a Relation of another business little to the purpose, Mar. 9.38. Luke 9.49. to which Christ Answers, [forbid him not, &c.] 'tis probable this caster out of Devils, was one of the Baptists Disciples, believing in the Messiah to come, and from the full Table of Gifts furnished for the Masters followers (his Children) this Man had gathered up some fallen crums thereof, so would not forbear, unless Christ himself would forbid him, which Christ refused to do, for Reasons mentioned, Teaching us (as before) to avoid Ambition, Envy, and Revenge, N. B. Note well, to be Chari∣table in our Censures, where no Evidence is to the contrary: Though such as are luke∣warm, be neithr friends nor foes, yet none must be Reputed foes, but such as declare themselves to be so; Much less such as give a Cup of cold Water to Christ in his Members, least of all such as cast out Devils in Christs Name, and out of love to him for advan∣cing the Gospel, N. B: Note well, Matth. 12.30. Speaks of mens Minds, but here of Mens Actions, &c.

After these things Christ goeth to the Feast of Tabernacles, for though there be a Transition of about half a years story in silence, in Mat. 19.1. and in Mark 10.1. where both those Evangelists bring Jesus out of Galilee beyond Jordan, and presently back to Jerusalem to his last Passover and Passion. Yet both Luke and John do con∣cur in mentioning, that in this half years space (passed over by the other) Christ went twice to Jerusalem (before his last going to Dye there) the first was his going through Samaria to the Feast of Tabernacles, Luke 9.51, &c. John 7.2, 10. The second was his going out of Galilee to the Feast of Dedication, Luke 13.22. & John 10.22. and his third going to Jerusalem to his last Passover and Passion, is distinctly related, Luke 17.11. & John 10.40. Upon the tidings of his friend Lazarus's sickness, John 11. from ver. 1, to 8. Thus the Spirit of God guided those four Evangelists hands, that what some of them omitted, was supplied by others (as before) and so, not without the comparing of them altogether, and being all conjoined, a full and compleat Hi∣story of Christ's Life is composed.

Concerning Christ's first going to Jerusalem (after he had ended all those sayings, aforesaid, Mat. 19.1. & Mark 10.1.) mentioned only, John 7.2, to 10. & Luke 9.51, &c. we find these Remarks.

The 1st Remark is; When the Time drew nigh that he must be lifted up upon the Cross to be Crucified, (John 3.14. & 8.28. & 12.32.) (to wit, within half a year of his time of Suffering Death) He resolved to be more constant at Jerusalem than he had been, having left the City and Country once and again, because the Jews sought to kill him, John 5.16, & 18, &c. This Christ foreknew would follow, yet forbore not: N.B. Note well; In discharge of Duties rightly regulated, we must pass on through perils, do them zealously, leaving the Issue of all to God.

Thus Christ was said here to Steel his Forehead with Fortitude, and his whole Face with Courage in this his Journey to Jerusalem, against all Discouragements, Luke 9.51. no sign of fear was to be seen in his Face, &c. N.B. Note well; This Courage in Christians their Persecutors call obstinacy, not knowing the Power of the Spirit, and the privy Armour of Proof wherewith God fortifies their Hearts.

The 2d Remark is; Christ's Kinsmen (being Gallileans and allied to his Mother) urge him to go up to the Feast of Tabernacles celebrated in September at Jerusalem, Lev. 23.39, 43. That his Disciples in Judea might see his Miracles there, and not work them all in Galilee, which was but an obscure place compared with the Metropolitan City that stood in the very Center of their Country, John 7.3, 5, &c. His Kinsmen were carnal and believed not, because they saw not the Pomp of their expected Messiah in Him, whose privacy they thought could not comport with a King. Thus their Vanity appeared in pressing him to pursue publick Honour, &c. as also did Christ's Humility appear in affecting obscurity, and avoiding applause until his fit Season came. They prompt him to go and commence Doctor at the Sanhedrim in the Capital City. Christ Answers [Ye that seek Worldly honour, have your Time always at hand (for the World hates you not as it doth me, &c.) but I observe my fit moments of manifesting my self the Messiah according to my own free-will and wis∣dom, &c.] Hereupon as they took their own time, so Christ took his of going up. Christ will not be confined to time by the Creature. So John 2.4, & 22. Mine hour is not yet come, when it comes it brings Understanding with it.

The 3d Remark is, When Christ's Time of going up to this Feast (which lasted se∣ven days) came, he sent two Messengers (supposed to be James and John call'd Boanerges) to a Village of the Samaritans (in his way to Jerusalem) to prepare for his Entertain∣ment, Luke 9.52. but found it inhospitable, they could find no room for Christ there, no more than was found for him in the Inn at his Birth, Luke 2.7. with Luke 9.53. That Idolatrous off-spring (which came from Babylon, &c. 2 Kin. 17.24.) were haters of God's true Worshippers: when those two Sons of Thunder saw this, their quick hot and cholerick Spirits began to boyl, and they would have been thundering▪ despe∣rately against the Village to fire it with a Thunderbolt, only they ask their Master leave for so doing▪ v. 54. N.B. Note well; 'Twere well if all that study Revenge, would ••irst consult with Christ in his Word, before they stir either hand or foot, &c. But ••hrist gives them (instead of an expected commission) a most sharp Rebuke, v. 55. ••••ying, This rash Motion of yours is not the Divine zeal of Elias, but a carnal re∣••••ngeful Spirit fired by the Devil. This Wild-fire was never kindled upon God's ••••earth or Altar. Ye are Men of another mould than Elias, he was a Minister of In∣••••gnation, but you of Consolation. N. B. Note well; The example of Saints never ••••cheth a violation of Charity. Elias's action suiteth not Christ and the Gospel's

Dispensation. These blind Samaritans had a mock Temple upon Mount-Gerizzim, John 4.9, 20. so did not like Christ for his not worshipping with them, but set his face for Worshipping at Jerusalem, this the merciful Messiah thought better of Remission than Revenge, Acts 17.30. and so went to another place more Hospitable, v. 56. N. B. Note well; When one door is shut another shall be open, &c. this other Village was of Galilee, not so zealous for the Law as Judea was, so not such severe Persecuters, &c.

The 4th Remark is; Christ hasten'd not to this Feast as his Kinsmen prompted him, but stays behind privately (after they were gone to be there at the first day of the Feast) and came not up till the middle thereof, John 7.14. and then did he go up with∣out much company, v. 8, 9, 10. as he did at his last going to his last Passover and Passion, John 12.13. Mat. 21.8, &c. which time (he tells his Kinsmen) was not yet come, the time appointed for his Death, as John 8.20. & 13.1 Gal. 4.4, 5. the rage of the Jews was (even now) great against Christ, so that had he come up to the first day of the Feast, and that with a great confluence of followers (as they expected) this would have inraged them more. His absence on the first day, made them cry, [Where is He?] John 7.11. not [Where is Jesus?] so full of malice were they, as they could not find in their hearts to call him by his name; but 'tis [This Fellow] often times with those black and blasphemous Mouths, John 9.29. Mat. 12.24. & 26.61 & Luke 22.59. Thus Joseph's Brethren would not (out of malice) call him Joseph, but the Dreamer, Gen. 37.19. and thus outragious King Saul asked not for David, but for the Son of Jesse, 1 Sam. 20.27, 30, 31. & 22.7, 13. N. B. Note well; This rage of the Jews Christ (for our example) avoided by his Prudence, though he could have done it by his Power. He comes privately upon the Fourth Day of the Feast, at which time those that were disposed to hear him were whetted up, and at more leisure from their solemn Sacrifices at that time well over, then taught he them in the Temple openly, John 7.14. and that with so much Light and Life, as over-ruled the Jews rage and turn'd it into admiration, v. 15.

The 5th Remark is; It must be supposed, that while Christ tarried from the Feast till the fourth day thereof, and went not up with his Kinsmen to be there on the first day of the Feast, he was not lying Idle in an obscure place for that time, but was send∣ing his seventy Disciples, dispatching them with the same Documents he had given to the twelve Apostles before, and indowing them with the miraculous gift of Healing the Sick, Luke. 10.1, to 17. only with this difference, the twelve went at large to any of the Cities of Israel, but the seventy only to those places where Christ himself should come in his way from Galilee to Jerusalem; These must prepare the way for him now, as John Baptist had done at his first Inauguration. N. B. Note well. The twelve and the seventy may mind us not only of the twelve Wells and seventy Palm-trees, Exod. 15.27. but also of the twelve Tribes and seventy Elders of Israel, answerable both to the seventy Souls which came out of Jacob's loins, Exod. 1.2, 3, 4, 5. these seventy Disciples (in thirty five couples) do dispatch their narrow work with great success in a little time, for they return to their Master, before he departs at this time from Jerusalem, Luke 10.17, 38.

The 6th Remark is; Upon the last day of this Feast (which the Jews call Hosannah Rabbah, the Great Jubilee) Christ stood up, and publickly cried [If any man thirst, let him come to me and drink, &c.] John 7.37, 38. This eighth day (a shadow of our Chri∣stian Sabbath) was the day of their greatest solemnity at this Feast, for now all the People from all parts were got up to solemnize it, which their Superstition taught them to do, by bringing great store of Water out of the Fountain Siloam into the Temple; this Water the Priests took, and mingling therewith the Wine of the Drink-Offering, poured it out upon the Altar, singing with loud Acclamations [With Joy shall ye Draw Water out of the Wells of Salvation. Isa. 12.3. and thinking, that by this charm (which they would make Haggai and Zechary the Authors of) God cannot but give them the Latter Rain for ripening their Harvest; from this custom Christ took an occasion of crying up openly his Spiritual Waters (in despight of all the Threat∣nings of his Adversaries) suitable to Isa. 55.1. [He every one that thirsteth, &c.] and shewing that himself was the True Well of Salvation, Zech. 13.1. and that the end of their Ceremonies (this last day of the feast) did lead to Christ, hereby he call'd them from those perishing Waters, to those Living and Saving, &c.

The 7th Remark is; The Issue of Christ's Preaching in the Temple at this Feast; (1.) The differing sentiments of his hearers, some said he was the great Prophet the Messiah, Never man spake like him, John 7.40, 41, 42, 43. Thus the very Officers, sent to apprehend him, said v. 46. others cavill'd and design'd to kill him, but they

could not come to their purpose, for his hour was not yet come. So that not only the very Sergeants whom the Adversaries sent to apprehend him, failed them, but also their own Colleague Nicodemus, who with one seasonable word broke up the council of Conspirators, ver. 47, 49, 50▪ 51, &c. See more of the Antecedents added by Luke in the middle of the next chapter.